Interview: Law and Gospel
Last evening I was interviewed by Scott Oakland on the reformedcast.com website on the subject of the distinction between Law and Gospel. You can hear the full interview here. - John Samson
The Doctrine of God and Creation by Louis Berkhof
Since God not only created the world but also upholds it, we naturally pass from the doctrine of creation to that of divine providence. This may be defined as that work of God in which He preserves all His creatures, is active in all that happens in the world, and directs all things to their appointed end. It includes three elements, of which the first pertains primarily to the being, the second to the activity, and the third to the purpose of all things.
1. The Elements of Divine Providence. We distinguish three elements:
a. Divine preservation. This is that continuous work of God by which He upholds all things. While the world has a distinct existence and is not a part of God, it nevertheless has the ground of its continued existence in God and not in itself. It endures through a continued exercise of divine power by which all things are maintained in being and action. This doctrine is taught in the following passages: Ps. 136:25; 145:15; Neh. 9:6; Acts 17:28; Col. 1:17; Heb. 1:3.
b. Divine concurrence. This may be defined as that work of God by which He co-operates with all His creatures and causes them to act precisely as they do. It implies that there are real secondary causes in the world, such as the powers of nature and the will of man, and asserts that these do not work independently of God. God works in every act of His creatures, not only in their good but also in their evil acts. He stimulates them to action, accompanies their action at every moment, and makes this action effective. However, we should never think of God and man as equal causes; the former is the primary, and the latter only a secondary cause. Neither should we conceive of them as each doing a part of the work like a team of horses. The same deed is in its entirety both a deed of God and a deed of man. Moreover, we should guard against the idea that this co-operation makes God responsible for man's sinful deeds. This doctrine is based on Scripture, Deut. 8:18; Ps. 104:20, 21, 30; Amos 3:6; Matt. 6:45; 10:29; Acts 14:17; Phil. 2:13.
c. Divine government. This is the continued activity of God whereby He rules all things so that they answer to the purpose of their existence. God is represented as King of the universe both in the Old and in the New Testament. He adapts His rule to the nature of the creatures which He governs; His government of the physical world differs from that of the spiritual world. It is universal, Ps. 103:19; Dan, 4:34, 35, includes the most insignificant things, Matt. 10:29-31, and that which is seemingly accidental, Prov. 16:33, and bears on both the good and the evil deeds of man, Phil. 2:18; Gen. 50:20; Acts 14:16.
2. Misconceptions of Divine Providence. In the doctrine of providence we should guard against two misconceptions:
a. The Deistic conception. This is to the effect that God's concern with the world is of the most general nature. He created the world, established its laws, set it in motion, and then withdrew from it. He wound it up like a clock, and now lets it run off. It is only when something goes wrong that He interferes with its regular operation. God, is only a God afar off.
b. The Pantheistic conception. Pantheism does not recognize the distinction between God and the world. It identifies the two, and therefore leaves no room for providence in the proper sense of the word. There are, strictly speaking, no such things as secondary causes. God is the direct author of all that transpires in the world. Even the acts which we ascribe to man as really acts of God. God is only a God that is near, and not a God afar off.
3. Extraordinary Providences or Miracles. We distinguish between general and special providences, and among the latter the miracles occupy an important place. A miracle is a supernatural work of God, that is a work which is accomplished without the mediation of secondary causes. If God sometimes apparently uses secondary causes in the production of miracles, He employs them in an unusual way, so that the work Is after all supernatural. Some regard miracles as impossible, because they involve a violation of the laws of nature. But this is a mistake. The so-called laws of nature merely represent God's usual method of working. And the fact that God generally works according to a definite order does not mean that He cannot depart from this order, and cannot without violating or disturbing it bring about unusual results. Even man can lift up his hand and throw a ball into the air in spite of the law of gravitation and without in any way disturbing its operation. Surely, this is not impossible for the omnipotent God. The miracles of the Bible are means of revelation. Num. 16:28; Jer. 32:20; John 2:11; 5:36.
To memorize. Passages referring to:
Ps. 36:6b. "O Jehovah, thou preservest man and beast."
Neh. 9:6. "Thou art Jehovah, even thou alone; thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas all that is in them, and thou preservest them all."
Col. 1:17. "And He is before all things, and in Him all things consist."
Deut. 8:18a. "But thou shalt remember Jehovah thy God, for it is He that giveth thee power to get wealth."
Amos 3:6. "Shall the trumpet be blown in a city, and the people be not afraid? shall evil befall a city, and Jehovah hath not done it?"
Phil. 2:13. "For it is God who worketh in you both to will and to work, for His good pleasure."
Ps. 108:19. "Jehovah hath established His throne in the heavens; and His Kingdom ruleth over all."
Dan. 4:3b. "His kingdom is an everlasting kingdom, and His dominion is from generation to generation."
I Tim. 6:15. "Which in its own times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords."
d. Miracles and their design:
Ex. 16:11. "Who is like unto Thee, 0 Jehovah, among the gods? Who is like Thee glorious in holiness, fearful in praises, doing wonders?"
Ps. 72:18. "Blessed be Jehovah God, the God of Israel, who alone doeth wondrous things."
Mark 2:10. "But that ye may know that the Son of man hath power on earth to forgive sins, He saith to the sick of the palsy, I say unto thee, Arise, and take up thy bed, and go thy wan into thy house."
John 2:11. "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him."
For Further Study:
a. Name some examples of special providences. Cf. Deut. 2:7; I Kings 17:6, 16; II Kings 4:6; Matt. 14:20.
b. How should belief in divine providence affect our cares? Isa. 41:10; Matt. 6:32; Luke 12:7; Phil. 4:6, 7; I Pet. 5:7.
c. Name some of the blessings of providence. Cf. Isa. 25:4; Ps. 121:4; Luke 12:7; Deut. 33:28; Ps. 37:28; II Tim. 4:18.
Questions for Review
1. How is the doctrine of providence related to that of creations?
2. What is divine providence?
3. What is the difference between general and special providence?
4. What are the objects of divine providence?
5. What are the three elements of providence, and how do they differ?
6. How must we conceive of the divine concurrence?
7. How far does the divine government extend?
8. What is a miracle, and what purpose do the scriptural miracles serve?
9. Why do some consider miracles impossible?
God’s Sovereignty Part 1 by Marco Gonzalez
Over the past few months, I have been studying God’s absolute, complete, authoritative sovereignty. This is a glorious truth that we don’t want to miss in our lives. A truth like this, sustains our devotion, faith, and affections toward God. I know of no greater truth that withstands the tragedies of life, than the precious truth of God’s sovereignty. In creation, fall, and redemption God is in complete control.
William Cowper, author of “God Moves in Mysterious Ways,” was upheld and gravitated to this truth. Cowper struggled severely with depression, anxiety, and fears his whole life. He had attempted suicide several times. One night, in the midst of severe depression, he planned to drown himself in a river. On that particular evening, fog covered the city and the cab driver was unable to see. He believed that he had driven Cowper to his destination, the river. But when Cowper stepped out, he was at the front door of his home. There is no doubt in my mind, and hopefully in Cowper’s as well, that God caused the fog. The fog engulfed the night sky and left the cab driver unaware of his direction.
You see, God’s omnipotence and omniscience controls everything. His power and knowledge are infallible. Who can say to him, “What have you done?” God is the creator, we are the creature. Job, like all of us, realized that no purpose of God can be thwarted. The sovereignty of God is not always an easy doctrine to accept; however, it is a firm foundation which we place our faith on. God does not merely foreknow events that will take place based on human volition; he ordains them.
If God simply foreknows every event, according to human volition, then his power is limited by events, people, and actions. How can God who is above all, transcends above all, and surpasses above all be subject to human determination? Yet, this can’t logically and biblically be a coherent case for God’s sovereignty. When an event or action comes to pass, including human decisions, God must provide the means. This is, both meticulous and enormous. For example, if God knows that Peter will betray and deny him three times, it must come to pass. Even if God foreknows Peter’s future choice, he must still bring to pass all small and large events leading into Peter’s denial. Once Peter is created his denial is inevitable. In fact, before Peter was even born, his betrayal was determined. If God could prevent sin and chooses not to, then did he not ordain it to happen? I do not see how anyone, including my readers who disagree can object to this argument. God must orchestrate his will upon individuals, interactions with people, and small details. In other words, by limiting Peter’s choice, God accomplishes his will. If God did not ordain these things, then there is the possibility Peter would not deny him and God will be fallible.
Consider redemption history throughout scripture. How many events, leaders, nations, and prophecies did God have to bring to pass, which would ultimately lead to Christ? My purpose, however, is not to explain divine sovereignty and human responsibility, which I will at a later time. Of first importance, is to observe God’s control of all things.
1. Control over Nature
From natural calamities to the falling of a sparrow God exercises his complete authority.
Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. (Matt 10:29)
The lot is cast into the lap, but its every decision is from the Lord. (Prov 16:33)
Does disaster come to a city, unless the Lord has done it? (Amos 3:6)
These are just a few texts that point to God’s absolute control of nature. Or consider Jesus, who stopped a storm by three words (Mark 4:39). There are no storms, earthquakes, massive destruction, or even death, which is outside of God’s command.
2. Human Actions
God’s sovereignty even extends to the affairs of men. Cyrus, who allowed the temple to be rebuilt, was under the complete control and will of God. Joseph’s preservation of Israel, along with his rise in power, was all determined by God. All ordained by God, in spite of, human affairs. This also includes the sinful actions of men. Again, if God’s foreknowledge is based on human volition, and yet he still permits sinful actions to occur, how can we not say he has ordained them? Simply put, human volition does not answer the question of God’s sovereignty, but raises more questions.
I form light and create darkness, I make well-being and create calamity, I am the LORD, who does all these things. (Isaiah 45:7)
In all of redemptive history, the most heinous, monstrous, scandalous sinful act of man was the death of Christ. Yet, the scriptures attest, God’s authoritative, sovereign right, and efficacious purposes.
For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place. (Acts 4:27-28)
Every OT and NT writer affirmed the sovereign hand of God and exhorted believers to do the same. In all things God is preeminent.
Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, “If the Lord wills, we will live and do this or that.” As it is, you boast in your arrogance. All such boasting is evil. So whoever knows the right thing to do and fails to do it, for him it is sin. (James 4:13-15)
There are many more passages, vindicating God’s sovereign hand, but for our purposes I believe these suffice. It is undeniable, considering scripture as authoritative, to avoid God’s absolute control of history and nature. God ordains the whole course of history and nature is grounded in his wise immutable will. His knowledge, naturally, is grounded in his omniscience, which presupposes universal knowledge. Consider, for example, God as the author of a story. As author, he determines all chapters, knows the beginning to end, and dictates the progression of the story line.
As his collective people-- the church, we take part in this story. God has written the narrative of our lives, which come to fruition through obedience and faith. We have a God whose knowledge is exhaustive. What a wonderful truth! Of course, there are many more issues that arise from what has been stated. I will address these apparent inconsistencies or concerns in subsequent posts. For now, let us praise God, as controller, as sustainer, as Lord!
Election and Reprobation
I was interviewed this morning (April 15, 2014) on the “Knowing the Truth” radio broadcast with Kevin Boling as we talked about the doctrine of election, reprobation, Christ and the Cross, responding to a new book by Austin Fischer “Young, Restless and No Longer Reformed.” The 55 minute program is available to hear/download here. - John Samson
THE DOCTRINE OF THE SAINTS FINAL PERSEVERANCE By John Gill
The doctrine of the saints final perseverance in grace to glory, being a doctrine so fully expressed in the sacred scriptures, so clearly wrote there as with a sun-beam, having so large a compass of proof; as scarce any other doctrine has; ,a doctrine so agreeable to the perfections of God, and the contrary so manifestly reflecting dishonor upon them, particularly the immutability of God, his wisdom, power, goodness, justice, truth, and faithfulness; a doctrine so well established upon his purposes and decrees, his counsel and covenant, and which so well accords with all his acts of grace towards, and upon his people; a doctrine so well calculated for their spiritual peace and comfort, and to promote holiness of life and conversation; a doctrine one would think, that every good man must wish at least to be true; it may seem strange, that any man believing divine revelation, and professing godliness, should set himself to oppose it, and call such an Opposition Serious Thoughts upon it, as a late writer has done; who has published a pamphlet under such a title, and which now lies before me, and which I have undertook to answer, and shall attempt to do it in the following manner. And, it is to be hoped, he will think again, and more seriously, and that his latter thoughts will be better than his former.
I shall not dispute his account of saints, and the characters of them, though there are some things which require distinction and explanation. He has rightly observed, that the question about the saints falling away, is not meant of barely falling into sin, but so as to perish everlastingly and therefore he has not produced the instances of David, Solomon, Peter, and others; which, with great impertinence and impropriety are usually brought into this controversy. He has put what he has to say upon this subject into Eight propositions, which he endeavors to confirm by scripture authorities. And,
The First is, "That one who is holy or righteous in the judgment of God himself, may nevertheless so fall from God, as to perish everlastingly;" in support of which he produces Ezekiel 18:24, but when the righteous turneth away from his righteousness, and committeth iniquity—In his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Which he understands of eternal death, as he thinks is evident from verse 26 (Serious Thoughts, hereafter S. T., pp.4, 5). But 1. such a sense of the words is contrary to the scope and design of the whole chapter, which not at all concerns the perseverance or apostasy of saints, and neither their salvation nor damnation; but the sole view of it is to vindicate the justice of God, from a charge of punishing the Jews, not for their own sins, but the sins of their fathers, and of injustice and inequality in his providential dealings with them, and has nothing to do with the spiritual and eternal affairs of men.—
2. The whole context wholly and solely regards the house of Israel, and the land of Israel, and the conduct of the people of Israel in it, according to which they held or lost their tenure of it, and were either continued in it, or removed from it: so that it is quite impertinent to the case before us and this writer is guilty of what he calls a fallacy in others, in applying that to the saints in particular, which relates to the Jewish church and nation only, as distinguishable from all other people (S. T., p. 7), and so stands self-condemned.—
3. The righteous man here spoken of, is indeed called and allowed by the Lord himself to be so; yet that righteousness by which he is denominated, only regards him as an inhabitant of the land of Israel, and as giving him a title and claim to the possession and enjoyment of it; but not as justifying him before God, and giving him a title to eternal life and happiness. For this righteousness is called his, his own, and not another's, which he himself had done, and not what Christ had done for him, his own in which he trusted; it was a righteousness of works, as appears from verses 5-9, and not the righteousness of faith; there is not a word of faith in the account, nor of the obedience of Christ, nor of the sanctifying grace of the Spirit; this man does not appear to be either a righteous man or a holy man in an evangelical sense; wherefore the instance is quite impertinent. Millions of instances of this kind will never enervate the doctrine of the saints perseverance; let it be proved if it can, that any one that has been made righteous by the obedience of Christ, and has been truly and inwardly sanctified by the Spirit and grace of God, ever so fell away, as everlastingly to perish; let this be proved and we have done: As for a man's own righteousness and outward acts of holiness, we allow a man may turn from them and he lost, but not from the righteousness of Christ, which is everlasting, nor from an inward principle of grace and holiness, which ever abides.—
4.Besides, admitting that a righteous man in an evangelical sense is here meant., though it cannot be allowed; yet what is here said is only a supposition, which puts nothing in being, and is no proof or instance of matter of fact.—
And, 5. the death here spoken of, is not eternal death, or the death of soul and body in hell; for this death was now upon them, what they were complaining of as wrongfully punished with; it being, as they supposed, on account of their fathers sins, and not their own; and from which death also they might be delivered by repentance and reformation, see verses 23, 32. All which cannot be said of eternal death; but it is to be understood of some temporal affliction and calamity, which in Scripture is often called a death, as in Exodus 10:17; 2 Corinthians 1:10 and 11:23,such as captivity in which the Jews now were on account of their sins, and was the subject of their complaint. Dying in his iniquity, is the same as dying for his iniquity, and both in verse 26 (Ezekiel) signify the same thing, and are not two different deaths; which is repeated to shew the certainty of it; and is also what is meant by the death of the soul, not of the soul only, or of the body only, but of the person of the sinner, punished with a temporal affliction for his sins; and so falls short of proving that a truly righteous and holy man may perish everlastingly.
Sermon on Ephesians 1:3-4 By John Calvin
Blessed be the God and Father of our Lord Jesus Christ, which hath blessed us with all spiritual blessings in heavenly things in Christ: According to his choosing of us in him before the foundation of the world, in order that we should be holy and unblameable before him in love. - Ephesians 1:3-4
We have already seen how St. Paul exhorts us to praise and bless God because he has blessed us, and that not after an earthly manner but after a spiritual manner, so that we should content ourselves with God’s showing of his fatherly goodness and love towards us in opening the gate of the kingdom of heaven to us by hope. Although we are subject to much misery in this world, yet there is good reason for us to content ourselves with God’s choosing of us after that fashion and with his calling of us to himself, for it is witnessed to us by the gospel that he is our Father [Matt. 6:9; Lk. 11:2] inasmuch as he has joined us to our Lord Jesus Christ as members to their Head.
And now St. Paul brings us to the origin and source, or rather to the principal cause that moved God to take us into his favour. For it is not enough that God has revealed the treasures of his goodness and mercy to us to draw us to the hope of the heavenly life by the gospel—and yet that is very much. For had not St. Paul added that which we see now, it might have been surmised that God’s grace is common to all men and that he offers it and presents it to all without exception, and, consequently, that it is in every man s power to receive it according to his own free will, by which means there would be some merit in us. For if there were no distinction between men except that some receive God’s grace and others refuse it, what could be said but that God has shown himself liberal to all mankind But they that are partakers of the grace of our Lord Jesus Christ attain to it by faith. And so you see what might be judged of it. But St. Paul, to exclude all merit on man’s part and to show that all comes from God’s pure goodness and grace, says that he has blessed us according to his election of us beforehand. As if he should say that to exalt God’s grace as becomes us, we must look upon the diversity that is found among men. For the gospel is preached to some, and others do not know what it is but are utterly shut out from it, as if God should make it rain in one quarter and allow another quarter to remain very dry.
Now if it is demanded why God pities the one part and forsakes and leaves and abandons the other, there is no other answer but that it so pleases him. Upon the preaching of the gospel in a place, some will be affected with lively faith in their hearts and others will go away as they came without benefiting at all, or else they harden themselves against God and betray the stubbornness that was hidden in them before. What is the reason for this difference Even this, that God directs the one sort by his Holy Spirit and leaves the other sort in their natural corruption.
You see then that the thing in which God’s goodness shines forth most to us, is that by the preaching of the gospel to us we have, as it were, a token that he has pitied us, loves us, calls us and allures us to him. But when the doctrine preached to us is received by us with heart and affection, that is yet a further and more special token by which we perceive that God intends to be our Father and has adopted us to be his children. Not without reason, then, St. Paul says in this passage that we are blessed by God even according to his election of us beforehand. For it is not that we have come to him; it is not that we have sought him. But the saying of the prophet Isaiah [65:i] must be fulfilled in every respect, namely, that God shows himself to such as did not seek him, and that such as were far off see him near at hand, and he says to them, ‘Here I am, here I am. Although you have despised me, yet I vouchsafe to come to you because I have a care of your salvation’. Thus we see what St. Paul was aiming at in this passage.
In short, we have to note here that we shall never know where our salvation comes from till we have lifted up our minds to God’s eternal counsel by which he has chosen whom he pleased and left the remainder in their confusion and ruin. Now then it is no marvel that some men think this doctrine to be strange and hard, for it does not fit in at all with man’s natural understanding. If a man asks of the philosophers, they will always tell him that God loves such as are worthy of it, and that, since virtue pleases him, he also marks out such as are given that way to claim them for his people. You see then that, after our own imagination, we shall judge that God puts no other difference between men, in loving some and in hating others, than each man’s own worthiness and deserving. But, at the same time, let us also remember that in our own understanding there is nothing but vanity and that we must not measure God by our own yardstick, and that it is too excessive a presumption to impose law upon God so that it would not be lawful for him to do anything but that which we could conceive and which might seem just in our eyes. The matter here, therefore, concerns the reverencing of God’s secrets which are incomprehensible to us, and unless we do so, we shall never taste the principles of faith. For we know that our wisdom ought always to begin with humility, and this humility imports that we must not come weighing God’s judgments in our own balances or take it upon ourselves to be judges and arbiters of them. We must be sober because of the smallness of our minds, and since we are gross and dull, we must magnify God and say, as we are taught by the holy Scripture [Ps. 36:6], Lord, thy counsels are as a great deep, and no man is able to give an account of them.
You see then that the reason why some men find this doctrine hard and irksome is because they are too much wedded to their own opinion and cannot submit themselves to God’s wisdom, to receive his sayings soberly and modestly. And truly we ought to take warning from what St. Paul says, namely, that the natural man does not understand God’s secrets but regards them as stark foolishness [I Cor. 2:14]. And why Because we are not his counsellors but must have things revealed to us by his Holy Spirit, or else we shall never know them, and we must have them in such measure as he gives them to us.
St. Paul speaks here of the things we know by experience, namely, that we are God’s children, that he governs us by his Holy Spirit, that he comforts us in our miseries and that he strengthens us through patience. We should not conceive any of all these things unless we were enlightened by his Holy Spirit. How then shall we understand that which is much higher, namely, that God elected us before the creation of the world? Since the matter stands thus, let us learn to put away all that we conceive in our own brain and put it under foot, and let us be ready to receive whatever God says to us, casting away our own judgment and assuring ourselves that we cannot bring anything from our side but utter stupidity. Thus you see what we have to bear in mind.
And, in fact, we see how St. Paul exhorts us to come to the same point. ‘Who art thou, O man (he says) who contends against thy God?’ [Rom. 9:20]. After he had set down many replies we are accustomed to make, he says, ‘O man’. By the word ‘man’ he meant to make us perceive our own frailty, for we are but worms of earth and rottenness [Ps. 103:14]. Now then, what audacity it is to open our mouths to reply against God. Is it not a perverting of the whole order of nature? Is it in our power to pluck the sun out of the sky, or to take the moon between our teeth, as they say? Much less is it lawful for us to contend with God and to advance reasons for controlling his judgments which we cannot comprehend.
There are those who will grant this doctrine of predestination, which St. Paul treats here, to be true, for they dare not contradict the Holy Spirit, yet they would it were buried so that it might never be spoken of. But they merely show themselves to be nothing but fools in controlling the Holy Spirit who spoke it by the prophets and apostles, and even by the mouth of God’s only Son. For when our Lord intends to assure us of our salvation, he brings us back to this eternal election; and similarly when he intends to magnify the gift of faith, the one in the tenth chapter of John and the other in the sixth. And therefore that kind of people come too late to put God to silence and to efface from the holy Scripture the things which are shown there. For the whole Scripture is profitable [2 Tim. 3:16]. St Paul said that of the Law and the Prophets. Therefore we may also conclude that there is nothing superfluous in the gospel, nor anything which serves no good purpose and by which we may not be edified both in faith and in the fear of God.
Even if we or an angel from heaven...
In this excerpt from his message at the 2012 Ligonier West Coast Conference, Dr. R.C. Sproul explains why it’s imperative to hold fast to the doctrine of justification by faith alone.
If an angel comes in here and says, “Wait a minute. You can’t get to heaven by trusting Christ and Christ alone, and having the imputation of His merit. And the angel came here and said, “For you to really be justified you have to have inherent righteousness. You have to add works to faith, merit to grace, you to Christ.” If an angel from heaven came in here and said that this afternoon, I would take him by the seat of his celestial pants and kick him out of here!
Paul said that if anybody teaches you any other gospel, even if it’s an angel from heaven, let him be anathema. Let him be anathema; let him be damned.
If the Pope, the Bishop, the priest, your preacher, teaches any other gospel than that which you have received, let him be anathema; because there is no other gospel.
And now I’m interested, because I can remember when I got involved in this debate back at the time of ECT and was loosing friends faster than I could shake a stick at them, and people say you’re dividing the church, and all that—same kind of thing they said to John MacArthur.
And I was alone one night and I went in the church and I opened this passage in Galatians. And I had always stopped at verse 9, “As we said before so I say again, if anyone preaches any other gospel to you than that which you have received let him be accursed”—I would stop there. This time I went to verse 10.
“For do I now persuade men, or God? Do I seek to please men? For if I still pleased men, I would not be a slave of Jesus Christ.”
Here’s where, when the gospel is at stake, as Luther said in His great hymn, “A Mighty Fortress,” in the last verse, Let goods and kindred go, this mortal life also. If we have to let go of our family, let go of our friends, let go of our church, let go of our lives, so be it. Otherwise, we seek to please men rather than to please God. And God has saved us with a gospel that is really a magnificent gospel, a marvelous gospel. And if I trade that in, or negotiate it, and say to people who affirm the council of Trent—this other gospel—that I have a unity of faith in the gospel with them, what have I done!
I’ll give up my relationship to any leader in Christendom over this doctrine; I’ll split my family over this doctrine; I’ll split the church over this doctrine. This is the gospel! If the Lord marks iniquity, who shall stand? Well, guess what? He does mark iniquity. And blessed is the man to whom the Lord does not impute sin.
From the Garden of Eden, the first way justification entered the world was how God saved Adam and Eve by covering their nakedness; by hiding their sin. The whole system of atonement in the Old Testament when the blood came into the holy of holies and was sprinkled on the mercy seat, it was to cover the sin of the people. That’s what the cloak of the righteousness of Christ does for all who put their trust in Him. His righteousness is my covering. And that’s how I can stand before a holy God.
Again, if I have to wait until, through the machinations of the church, and the sacraments, and all the rest, and purgatory, to make me pure before I can be justified, I’m going to sleep in tomorrow morning. Because without sola Fide, you’re without the gospel. And without the gospel, you’re without hope. But thanks be to God who gives us the glorious gospel of justification through trusting in the work of Jesus and the work of Jesus alone, who alone is not only able, but willing to save all who put their faith in Him.
Interview with Omri by Marco Gonzalez
I would like to introduce you to a series of blog posts I will be starting. Years ago, I began to interview John Frame and Vern Poythress, which drew great interest from our readers. Periodically, you will be seeing more interviews from local pastors, rap artists, or possibly more theologians.
This series will begin with Omri, a lyrically talented artist who lives in Arizona. I am humbled that he agreed to the interview and believe you will be edified by his wisdom. Many readers will be quite familiar with Omri. He has been featured on Shai Linne's "Attributes of God" , "Lyrical Theology", and Christcentric's "The Jude Injunction".
Here is a brief bio about Omri:
Omri is a living testimony of the sovereign, saving grace of God. Despite being raised by believing parents, he did not experience a radical change of life until his final year of college. Shortly after his conversion, he moved to Phoenix, AZ and began serving at Grace Bible Church. It was here that God used the church to mature and refine Omri as a Christian man, equipping him with the theological depth and practical wisdom relayed through his music.
Artistically, Omri aims to communicate the majesty of the Creator through the beauty of lyrical complexity. He currently resides in Gilbert, AZ with his wife, Emily, while teaching high school Bible and English and pursuing a Master of Arts degree in Biblical Counseling at the Master’s College.
Tell us a little about yourself. I first stumbled upon your work on Shai Linne's "Attributes of God" and was highly impressed with your musical/lyrical ability.
I've been writing and recording a little over six years now. The first time I recorded was during the same week that God saved me, but ironically, the two events were unrelated. I have always enjoyed words, even from a young age. Whether it was reading books and comics, writing, or listening to good speakers, for whatever reason, I have always been drawn to elegant diction. Shortly after God saved me, I moved to Arizona to get plugged in at Grace Bible Church where my wife and I currently serve. Besides making music, I teach English and Bible at a local Christian high school full-time and I'm studying to complete my Master's degree in Biblical Counseling at The Master's College. Unfortunately, these things don't leave as much time for music as I would like, but it's all good. This is what God has for me right now. The Attributes of God feature was actually my first big feature and quite a few people who currently follow my music were introduced to me then. It's encouraging to hear that you had the same experience.
When were you first introduced to Hip-Hop and when did you begin to see it as a viable use for the Glory of God?
Good question. I honestly don't even remember the first time I heard rap because growing up, I wasn't allowed to listen to it. My parents didn't understand it, and like many people in the late 90's, just saw Christian hip hop as the church trying to be like the world in order to reach the world. I never lost interest in rap though. I can remember listening to Yolanda Adams with my parents and always anxiously anticipating this one rap verse that was on one of her songs! Eventually, though, my parents warmed up to the idea of Christian hip hop and began listening to it with my siblings and me.
Whether or not rap could be used to glorify God was never a question in my mind though. It never even occurred to me that there was a reason why it couldn't be. In college was the first time that I actually tried my hand at writing poetry and performing it. My school hosted open mic nights all the time and I grew tired of listening to people exalt stuff that was sinful. So I started writing just for the sake of being a light and calling people to repentance. Over time, I grew in confidence through people's encouragement that I was actually decent at it, even the people who were sinning in the ways I was talking about when I performed!
What is your process for creating music? How do the scriptures, theology, and prayer fit into this?
How I make music has changed constantly over the years. Initially, I was just downloading free, generic beats online and writing lyrics to those. About a year in to writing and recording, a friend taught me about multisyllabic rhyme schemes and I began developing that writing style. Now, after putting out a decent amount of my own music, I am giving more attention to the musicality of my songs and projects. What hasn't changed is the role that theology, prayer, and God's word play in the process. I see my music is a platform for God's exaltation and the proclamation of the gospel. I'm not interested in being reserved about those things or talking about other stuff. I still enjoy some music that doesn't major on those same things or aren't as explicit about them, but that's not what I want my music to be. I'm constantly praying that God would guide me and give me wisdom and skill throughout the creative process like He did for Bezalel and Oholiab in Exodus 31. Whenever I write, I try to consider Psalm 40:3, "He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in Yahweh" and Psalm 102:18, "Let this be recorded for a generation to come, so that a people yet to be created may praise Yahweh." I'm aware that, by God's grace, He may use my music to move people to think about Him in a way that affects several generations to come. That is what I want God to accomplish through my music.
I would invite anyone who has not watched this video to view it before reading this. Please share with us your heart on this video. Why “Wonderful Complexity”? And what inspired you to create such a masterpiece?
Wonderful Complexity was something that I had been wanting to write for a very long time. Early on in my Christian walk, through reading the Bible with an eye toward God's attributes, I began to realize that God was far beyond anything that I could imagine. He didn't mesh with my logic and there was no way that I would ever fully wrap my mind around Him. I began reading the M'Cheyne's Bible reading plan in 2009 and I kept noticing passages that, in one way or another, revealed that even the writers of Scripture saw very little of the totality of God. I started to get the sense that everything I was reading in Scripture was just the tip of the iceberg. Among those passages are Deuteronomy 3:23-24, Job 26:14, Nehemiah 9:5, and Psalms 145:3 and 147:5. Those have become some of my favorite verses and most helpful to my own growth as a believer. With the Wonderful Complexity song and video, I wanted to capture something of that sense of wonder by highlighting the paradoxes within God's character. Lord willing, it will simply be a catalyst for listeners to continue (or begin) considering God in that way. I like to think of it as my small contribution to the world to accomplish that end.
The recent controversies surrounding Christian Hip-Hop have left many believers on both sides of the fence. Many Christians see Hip-Hop as invalid and should not be a means to preach the Gospel and edify the church. As an artist, what would you say to this?
Well, obviously, I disagree. Everything that I've ever heard against the use of hip hop for the sake of the gospel has been from who I assume are well meaning saints who misunderstand God's glory and elevate their own preferences. I recommend anyone seeking clarity on this issue to read Al Mohler's article, "Thinking about Thinking about Rap" and God's Servant's article appealing to the NCFIC panelists. I believe both these brothers address the issues surrounding this debate very well.
Where can viewers find more of your music? And what are some future projects we can expect?
I can't say too much yet about what's to come, but I am working on another EP. The idea for the project came from an impactful sermon series that was preached at my church. There is no doubt in my mind that this project will be my best music yet. In the grand scheme of things, we're still a little bit early in the creative process, but I'm excited to get it into people hands. I think it is something that the church and Christian hip hop can benefit from greatly. All my music, as well as links to features and other projects, can be found on isix5.com. For things specific to Wonderful Complexity, visit wonderfulcomplexity.com.
The Doctrine of Repentance by Thomas Watson
To discover what true repentance is, I shall first show what it is not. There are several deceits of repentance which might occasion that saying of Augustine that `repentance damns many'. He meant a false repentance; a person may delude himself with counterfeit repentance.
1. The first deceit of repentance is legal terror
A man has gone on long in sin. At last God arrests him, shows him what desperate hazard he has run, and he is filled with anguish. Within a while the tempest of conscience is blown over, and he is quiet. Then he concludes that he is a true penitent because he has felt some bitterness in sin. Do not be deceived: this is not repentance. Ahab and Judas had some trouble of mind. It is one thing to be a terrified sinner and another to be a repenting sinner. Sense of guilt is enough to breed terror. Infusion of grace breeds repentance. If pain and trouble were sufficient to repentance, then the damned in hell should be most penitent, for they are most in anguish. Repentance depends upon a change of heart. There may be terror, yet with no change of heart.
2. Another deceit about repentance is resolution against sin
A person may purpose and make vows, yet be no penitent. `Thou saidst, I will not transgress' (Jer. 2.20). Here was a resolution; but see what follows: `under every green tree thou wanderest, playing the harlot'. Notwithstanding her solemn engagements, she played fast and loose with God and ran after her idols. We see by experience what protestations a person will make when he is on his sick-bed, if God should recover him again; yet he is as bad as ever. He shows his old heart in a new temptation.
Resolutions against sin may arise:
(1) From present extremity; not because sin is sinful, but because it is painful. This resolution will vanish.
(2) From fear of future evil, an apprehension of death and hell: `I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him' (Rev. 6.8). What will not a sinner do, what vows will he not make, when he knows he must die and stand before the judgment-seat? Self-love raises a sick-bed vow, and love of sin will prevail against it. Trust not to a passionate resolution; it is raised in a storm and will die in a calm.
3. The third deceit about repentance is the leaving of many sinful ways It is a great matter, I confess, to leave sin. So dear is sin to a man that he will rather part with a child than with a lust: `Shall I give the fruit of my body for the sin of my soul?' (Mic. 6.7). Sin may be parted with, yet without repentance.
(1) A man may part with some sins and keep others, as Herod reformed many things that were amiss but could not leave his incest.
(2) An old sin may be left in order to entertain a new, as you put off an old servant to take another. This is to exchange a sin. Sin may be exchanged and the heart remained unchanged. He who was a prodigal in his youth turns usurer in his old age. A slave is sold to a Jew; the Jew sells him to a Turk. Here the master is changed, but he is a slave still. So a man moves from one vice to another but remains a sinner still.
(3) A sin may be left not so much from strength of grace as from reasons of prudence. A man sees that though such a sin be for his pleasure, yet it is not for his interest. It will eclipse his credit, prejudice his health, impair his estate. Therefore, for prudential reasons, he dismisses it. True leaving of sin is when the acts of sin cease from the infusion of a principle of grace, as the air ceases to be dark from the infusion of light.
How to Spend the Day With God By Richard Baxter
adapted and updated from
RICHARD BAXTER (1615-1691)
by Matthew Vogan
A holy life is inclined to be made easier when we know the usual sequence and method of our duties - with everything falling into its proper place. Therefore, I shall give some brief directions for spending the day in a holy manner.
Measure the time of your sleep appropriately so that you do not waste your precious morning hours sluggishly in your bed. Let the time of your sleep be matched to your health and labour, and not to slothful pleasure.
Let God have your first awaking thoughts; lift up your hearts to Him reverently and thankfully for the rest enjoyed the night before and cast yourself upon Him for the day which follows.
Familiarise yourself so consistently to this that your conscience may check you when common thoughts shall first intrude. Think of the mercy of a night's rest and of how many that have spent that night in Hell; how many in prison; how many in cold, hard lodgings; how many suffering from agonising pains and sickness, weary of their beds and of their lives.
Think of how many souls were that night called from their bodies terrifyingly to appear before God and think how quickly days and nights are rolling on! How speedily your last night and day will come! Observe that which is lacking in the preparedness of your soul for such a time and seek it without delay.
Let prayer by yourself alone (or with your partner) take place before the collective prayer of the family. If possible let it be first, before any work of the day.
Let family worship be performed consistently and at a time when it is most likely for the family to be free of interruptions.
Remember your ultimate purpose, and when you set yourself to your day's work or approach any activity in the world, let HOLINESS TO THE LORD be written upon your hearts in all that you do.
Do no activity which you cannot entitle God to, and truly say that he set you about it, and do nothing in the world for any other ultimate purpose than to please, glorify and enjoy Him. "Whatever you do, do all to the glory of God." - 1 Corinthians 10:31.
Diligence in Your Calling
Follow the tasks of your calling carefully and diligently. Thus:
(a) You will show that you are not sluggish and servants to your flesh (as those that cannot deny it ease), and you will further the putting to death of all the fleshly lusts and desires that are fed by ease and idleness.
(b) You will keep out idle thoughts from your mind, that swarm in the minds of idle persons.
(c) You will not lose precious time, something that idle persons are daily guilty of.
(d) You will be in a way of obedience to God when the slothful are in constant sins of omission.
(e) You may have more time to spend in holy duties if you follow your occupation diligently. Idle persons have no time for praying and reading because they lose time by loitering at their work.
(f) You may expect God's blessing and comfortable provision for both yourself and your families.
(g) it may also encourage the health of your body which will increase its competence for the service of your soul.
Temptations and Things That Corrupt
Be thoroughly acquainted with your temptations and the things that may corrupt you - and watch against them all day long. You should watch especially the most dangerous of the things that corrupt, and those temptations that either your company or business will unavoidably lay before you.
Watch against the master sins of unbelief: hypocrisy, selfishness, pride, flesh pleasing and the excessive love of earthly things. Take care against being drawn into earthly mindedness and excessive cares, or covetous designs for rising in the world, under the pretence of diligence in your calling.
If you are to trade or deal with others, be vigilant against selfishness and all that smacks of injustice or uncharitableness. In all your dealings with others, watch against the temptation of empty and idle talking. Watch also against those persons who would tempt you to anger. Maintain that modesty and cleanness of speech that the laws of purity require. If you converse with flatterers, be on your guard against swelling pride.
If you converse with those that despise and injure you, strengthen yourself against impatient, revengeful pride.
At first these things will be very difficult, while sin has any strength in you, but once you have grasped a continual awareness of the poisonous danger of any one of these sins, your heart will readily and easily avoid them.