In Reformed theology the idea of seeking is understood in two ways. First, and generally, it is understood in the sense of preparation for glorification. Secondly, and less familiar, it is understood in the sense of preparation for regeneration. In the present day most in Reformed churches are unaware of the second understanding of preparation and it's history within the Reformed tradition. It is in this second and less familiar sense, seeking as preparation for regeneration, that the theology and preaching of Jonathan Edwards is distinctive and has much to teach us.
John Gerstner (Reformed scholar, spiritual mentor to RC Sproul and leading Edwards researcher) writes concerning Edwards understanding of seeking in this second sense in his three volume work, THE RATIONAL BIBLICAL THEOLOGY OF JONATHAN EDWARDS:
Probably the most distinctive thing about Jonathan Edwards' evangelistic message is his theory of seeking...For now, suffice to say that in Edwards' view the natural man could do certain things (use the means of grace, obey the commandments outwardly, ect.) that would probably issue in his salvation. This theory falls between the Arminian, on the one hand and the extreme Calvinistic, on the other. According to the Arminian theory of salvation, the sinner was able of himself alone to repent, believe, and be saved: all without the working of regeneration having previously taken place. According to Calvinism, regeneration must precede such gracious acts as believing and repenting. When the message comes to the unconverted, he has no ability to receive it savingly unless God, at the time the message is given, works faith in the person. He will then evince this regeneration by believing the gospel which is presented. But if God does not work faith, there is nothing, according to some Calvinists, that the sinner can do. At this point perhaps the Calvinist Edwards is distinctive (though certainly not among Puritans). He insists that there is something that the sinner can do; in that, he agrees with the Arminians. Still, he denies with vigor that sinner can do what the Arminian thinks he can do. At the same time he disagrees with those Calvinists who say that there is nothing that the sinner can do. According to Edwards, he can do something non-saving but promising and hopeful: namely seek."
To further explain Edwards view and to not misunderstand him we must note that he, like all Calvinists, rightly held that men cannot make satisfaction for their sins, cannot earn a righteousness that will make them acceptable to God, and cannot of their own change their hearts. Edwards, however, insisted there is much the sinner can do and should do. Though fallen, man is still in possession of his created faculties of thought and will. The legs that carry him to the tavern can just as easily carry him to the church house. With his mind he can understand the gospel message and the need to respond to it even though his heart is adverse to it. In this regard Edwards rightly understood that sin did not destroy the power of the hand but rather the willingness of the heart. Edwards emphasized there are outward acts that remain in the power of sinful, fallen man and though these outward acts are not virtuous the sinner still has a moral responsibility to do them. Further, he emphasized that such actions that the unregenerate man is capable of must not be excused on the basis of what he is incapable of. Gerstner rightly notes, "For Edwards this doctrine of seeking was the answer to the question of how one maintains the doctrine of the absolute sovereignty of God without rendering the sinner altogether inactive, if not despairing." Perhaps, no where in the preaching of Edwards is his understanding of this doctrine more clearly set forth than in his sermon on II Kings 7:3-4: "That a possibility of being saved is better than a certainty of perishing."
We would do well to read and study Edwards on this largely neglected understanding of seeking. He has much to teach us concerning it, it's importance and place in evangelical preaching and that within the Reformed tradition.
Wednesday, April 11, 2012
Friday, March 4, 2011
SEEKING SALVATION-SERMON NOTES 02/27/11-JOSHUA 10:1-6 (9:1-15; 22-29; 11:19-20)
Let me begin this morning by saying that though God from the beginning has chosen whom he is going to save in Christ and ultimately no one will be saved whom has not been chosen it is still important to seek God to be saved. That brings me to the first point this morning.
I. It Is Right To Seek Salvation (Joshua 10:1)
"...the inhabitants of Gibeon had made peace with Israel, and were among them."
The Gibeonites knew they were marked for destruction by God. They knew if they fought against God and His people they would be destroyed. They knew if they did nothing they would be destroyed. They did not give up, they did what they could do to seek their salvation. They sought to find a way to make peace with Israel.
Likewise, our Lord in the gospel of Luke, in response to the question, "...are there few that be saved?" exhorted those to whom he was speaking, "STRIVE to enter in at the strait gate..."(Luke 13:23-24). Again, in Luke 16:16, our Lord declares, "The law and the prophets were until John; since that time the kingdom of God is preached and every man PRESSETH into it."
It is true that all mankind, like these Gibeonites, is marked for destruction by God because of sin, and is deserving of destruction. It is also true that God from the beginning has chosen to save a portion of mankind on the basis of His "good pleasure" in Christ. Scripture makes it clear that God's choice is not based on man's works or merit. Understanding this does not mean that people are to sit back and do nothing. Like the Gibeonites if you fight against God you will perish, if you do nothing you will perish. Like the Gibeonites a person is to do what he can do and what our Lord exhorts us to do, "strive to enter in..." It is Biblical and right to seek salvation.
We need to remember that whom God wills to save in Christ He also wills to come to Christ to be saved (John 6:37,44,65). This leads us to our second point this morning.
II. A Possibility Of Being Saved Is Better Than A Certainty Of Being Destroyed (Joshua 9:24-25)
The Gibeonites had heard that God had given the land they lived in to Israel and that God had commanded Moses to destroy all the inhabitants who lived in it. The Gibeonites had also heard what God had done for Israel in Egypt, the miracles and the parting of the Red Sea. As well they had heard how God had parted the waters of the Jordan river for Israel, how he had helped them defeat Jericho and AI. They also, know doubt, had heard that in Jericho a prostitute, Rahab and her family, had been spared. The men of Israel had given their word to Rahab because of her help and were faithful to keep it. As said before, these Gibeonites knew if they fought against Israel and God they would be destroyed, they knew if they set back and did nothing they would be destroyed. They did what they could. Perhaps, they reasoned that if they could get the men of Israel to give them their word as they had to Rahab they would not be destroyed. These Gibeonites did the only thing they could do, they deceived the princes of Israel into making peace with them. They did so, I am persuaded, with the thought that a possibility of being saved was better than a certainty of being destroyed. The great American theologian and preacher Jonathan Edwards once preached a sermon with that theme from II Kings 7:3-4. The four lepers mentioned in that passage reasoned in that manner. If they entered the city they would die of famine. If they continued to sit at the gate of the city they would die, either from famine or from the hands of the Syrians who were surrounding the city at that time. They did the only thing they could that would give them a possibility of being saved. They decided to go to the host of the Syrians and seek mercy. The worst that could happen was what was already going to happen they would die. However, there was a possibility that they might be spared. They rightly reasoned that a possibility of being saved was better than a certainty of being destroyed.
Often people in response to the doctrine of predestination or election will argue that if they believed it they would do nothing. They would just wait and see if they were one of the elect. Such an attitude is contrary to the teaching of Scripture. The Scriptures teach us to seek salvation. As mentioned before our Lord commands, "strive to enter in," and speaks of people pressing into the kingdom and the violent taking it by force (Luke 13:24; 16:16; Matthew 11:12). Peter in Acts 2 exhorts the people, "save yourselves from this untoward generation." (Acts 2:40) Yes, the Bible teaches the doctrine of predestination/election and our Lord taught it but that does not mean a person just sits back and does nothing, to the contrary, a person is to do what he or she can, strive to enter in, seek salvation. The matter of predestination/election is in the Lord's hands and man has no control concerning it. But man does control whether or not he will seek salvation. Again, we need to understand that Scripture clearly teaches that those whom God wills to save in Christ, God wills to come to Christ to be saved (John 6:37). We seek salvation because Scripture commands us to, we seek salvation because God saves those who come to Christ for salvation and we seek salvation understanding that if we do nothing we will certainly perish and that a possibility of being saved is better than a certainty of being destroyed.
This brings us to our third point this morning,
III. If You Seek Salvation There Is Not Only The Possibility Of Being Saved But A Probability (Joshua 9:26-27).
Why do we say this? We say this because Rahab, who was marked for death sought to be saved and she was. We say this because these Gibeonites who were marked for destruction sought to be saved and they were. We say this because the four lepers for whom death was certain in II Kings 7 sought to be saved and they were. Finally, we say this because of the words of our Lord in John 6:37, "All that the Father giveth me shall come to me; and HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT."
This brings us to our fourth and final point this morning,
IV. Ultimately, We Are To Understand Our Seeking Of Salvation As Having Been Of God (Joshua 11:19-20).
Is this not what is implied in the case of the Gibeonites in distinction from all the other inhabitants of the land in Joshua 11:19-20. Is this not what we learn from the teaching of our Lord in John 6:37,44,65. Ultimately, all those whom the Father has given to Christ to be saved, the elect, (John 6:37; 17:2) will come to Christ for salvation (John 6:37) and their coming is the result of the Father's special work in them (John 6:44,65).
This morning I exhort all present who have yet to seek the Lord for salvation and as well those among us who think to well of themselves in this matter and presume upon God, SEEK SALVATION IN CHRIST, APPLY TO GOD FOR MERCY IN CHRIST, CALL UPON THE NAME OF THE LORD for it is right to seek salvation of the Lord and it is the promise of our Lord, "...HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT."
I. It Is Right To Seek Salvation (Joshua 10:1)
"...the inhabitants of Gibeon had made peace with Israel, and were among them."
The Gibeonites knew they were marked for destruction by God. They knew if they fought against God and His people they would be destroyed. They knew if they did nothing they would be destroyed. They did not give up, they did what they could do to seek their salvation. They sought to find a way to make peace with Israel.
Likewise, our Lord in the gospel of Luke, in response to the question, "...are there few that be saved?" exhorted those to whom he was speaking, "STRIVE to enter in at the strait gate..."(Luke 13:23-24). Again, in Luke 16:16, our Lord declares, "The law and the prophets were until John; since that time the kingdom of God is preached and every man PRESSETH into it."
It is true that all mankind, like these Gibeonites, is marked for destruction by God because of sin, and is deserving of destruction. It is also true that God from the beginning has chosen to save a portion of mankind on the basis of His "good pleasure" in Christ. Scripture makes it clear that God's choice is not based on man's works or merit. Understanding this does not mean that people are to sit back and do nothing. Like the Gibeonites if you fight against God you will perish, if you do nothing you will perish. Like the Gibeonites a person is to do what he can do and what our Lord exhorts us to do, "strive to enter in..." It is Biblical and right to seek salvation.
We need to remember that whom God wills to save in Christ He also wills to come to Christ to be saved (John 6:37,44,65). This leads us to our second point this morning.
II. A Possibility Of Being Saved Is Better Than A Certainty Of Being Destroyed (Joshua 9:24-25)
The Gibeonites had heard that God had given the land they lived in to Israel and that God had commanded Moses to destroy all the inhabitants who lived in it. The Gibeonites had also heard what God had done for Israel in Egypt, the miracles and the parting of the Red Sea. As well they had heard how God had parted the waters of the Jordan river for Israel, how he had helped them defeat Jericho and AI. They also, know doubt, had heard that in Jericho a prostitute, Rahab and her family, had been spared. The men of Israel had given their word to Rahab because of her help and were faithful to keep it. As said before, these Gibeonites knew if they fought against Israel and God they would be destroyed, they knew if they set back and did nothing they would be destroyed. They did what they could. Perhaps, they reasoned that if they could get the men of Israel to give them their word as they had to Rahab they would not be destroyed. These Gibeonites did the only thing they could do, they deceived the princes of Israel into making peace with them. They did so, I am persuaded, with the thought that a possibility of being saved was better than a certainty of being destroyed. The great American theologian and preacher Jonathan Edwards once preached a sermon with that theme from II Kings 7:3-4. The four lepers mentioned in that passage reasoned in that manner. If they entered the city they would die of famine. If they continued to sit at the gate of the city they would die, either from famine or from the hands of the Syrians who were surrounding the city at that time. They did the only thing they could that would give them a possibility of being saved. They decided to go to the host of the Syrians and seek mercy. The worst that could happen was what was already going to happen they would die. However, there was a possibility that they might be spared. They rightly reasoned that a possibility of being saved was better than a certainty of being destroyed.
Often people in response to the doctrine of predestination or election will argue that if they believed it they would do nothing. They would just wait and see if they were one of the elect. Such an attitude is contrary to the teaching of Scripture. The Scriptures teach us to seek salvation. As mentioned before our Lord commands, "strive to enter in," and speaks of people pressing into the kingdom and the violent taking it by force (Luke 13:24; 16:16; Matthew 11:12). Peter in Acts 2 exhorts the people, "save yourselves from this untoward generation." (Acts 2:40) Yes, the Bible teaches the doctrine of predestination/election and our Lord taught it but that does not mean a person just sits back and does nothing, to the contrary, a person is to do what he or she can, strive to enter in, seek salvation. The matter of predestination/election is in the Lord's hands and man has no control concerning it. But man does control whether or not he will seek salvation. Again, we need to understand that Scripture clearly teaches that those whom God wills to save in Christ, God wills to come to Christ to be saved (John 6:37). We seek salvation because Scripture commands us to, we seek salvation because God saves those who come to Christ for salvation and we seek salvation understanding that if we do nothing we will certainly perish and that a possibility of being saved is better than a certainty of being destroyed.
This brings us to our third point this morning,
III. If You Seek Salvation There Is Not Only The Possibility Of Being Saved But A Probability (Joshua 9:26-27).
Why do we say this? We say this because Rahab, who was marked for death sought to be saved and she was. We say this because these Gibeonites who were marked for destruction sought to be saved and they were. We say this because the four lepers for whom death was certain in II Kings 7 sought to be saved and they were. Finally, we say this because of the words of our Lord in John 6:37, "All that the Father giveth me shall come to me; and HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT."
This brings us to our fourth and final point this morning,
IV. Ultimately, We Are To Understand Our Seeking Of Salvation As Having Been Of God (Joshua 11:19-20).
Is this not what is implied in the case of the Gibeonites in distinction from all the other inhabitants of the land in Joshua 11:19-20. Is this not what we learn from the teaching of our Lord in John 6:37,44,65. Ultimately, all those whom the Father has given to Christ to be saved, the elect, (John 6:37; 17:2) will come to Christ for salvation (John 6:37) and their coming is the result of the Father's special work in them (John 6:44,65).
This morning I exhort all present who have yet to seek the Lord for salvation and as well those among us who think to well of themselves in this matter and presume upon God, SEEK SALVATION IN CHRIST, APPLY TO GOD FOR MERCY IN CHRIST, CALL UPON THE NAME OF THE LORD for it is right to seek salvation of the Lord and it is the promise of our Lord, "...HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT."
Thursday, February 24, 2011
SERMON NOTES-JOSHUA 9:16-27; 11:19-20 (02/20/11) GOD REDEEMS THE FAILURES OF HIS PEOPLE
GENERAL OBSERVATIONS FROM THE TEXT
Before noting the particular lessons of our text regarding God's redeeming of His people's failures we observe certain general lessons. First, from v.16, we see that God does not allow His people to be long imposed upon-"And it came to pass at the end of three days..." Only for three days does God allow His people to be deceived.
Further, from those same words it has been suggested that there is an intimation that the leaders of the people of God are back on resurrection ground ("three days"). Certainly, we see, that Joshua and the leaders are once again thinking in a spiritual manner and not merely in a natural way. This may be seen in three things: 1.) They FULFILL the oath they made to the Gibeonites, even though it was obtained through deceit (v.18-19) 2.) The FEAR of the Lord is upon them (V.20) and 3.) They are FAITHFUL to persevere in the keeping of their oath despite the people's murmuring against them concerning it (v.18-20).
Another matter of interest and importance is the response the Gibeonites give after being confronted by Joshua concerning their deceit (v. 24-25). Note, they do not attempt to hide or deny what they have done but rather, openly CONFESS their action. Further, they explain their action in terms of what they had heard concerning God's promise and command to Moses to give Israel the land and to destroy all the inhabitants in it. In recounting this they show that they are CONVINCED that God will bring to pass what He has promised and commanded His people. Finally, they CAST themselves upon Joshua to do unto them "as it seemeth good and right..." In the action of the Gibeonites we see a picture of how sinful man should come to God; 1.) CONFESSING sin (repentance), 2.) CONVINCED of God's word (believing) and 3.) CASTING oneself upon God for mercy and grace in Christ (of whom Joshua is a type). In this action of the Gibeonites I am reminded of a sermon by Jonathan Edwards on the need for sinners to seek God to be saved and not to think that because God is sovereign in the matter of salvation that there is nothing they can or should do. The title of that sermon was, "A POSSIBILITY OF BEING SAVED IS BETTER THAN A CERTAINTY OF BEING DAMNED." In that message Edwards argued that it is certain that a person will be damned if he does not seek God for salvation and that it is possible, if not probable, that a person will be saved if they seek God for salvation. May we who hold strongly to the tenants of the Reformed faith be encouraged to instruct and call the lost to seek God for salvation. May we, as Paul in Acts 20:21, call the sinners to, "...repentance toward God, and faith toward our Lord Jesus Christ."
PARTICULAR LESSONS REGARDING GOD'S REDEEMING OF HIS PEOPLE'S FAILURES
The particular lessons we see in our text regarding God's redeeming of His peoples failure are:
I. God Redeems The Failures Of His People. (V.21,27)
God takes our mistakes and turns into advantages.
II. God's Redemption Of His People's Failures Does Not Mean Exclusion From All Consequences. (v.18)
God allowed there to be dissension among the people toward Joshua and the princes for their action. Though we find forgiveness from God in Christ for our failures and are recovered from them that does not mean we will be exempt from all consequences. Often, God will have us eat of the fruits of our folly.
III. God's Redemption Of Our Failures Does Mean That He Will Take Our Failures And Use Them For His Purpose And Our Good. (v. 21,27)
The Gibeonites became hewers of wood and drawers of water for both the altar of the Lord and the people of the Lord. God took His people's mistake and used it for His purpose and His people's benefit. Likewise, Paul instructs and reminds us in Romans 8:28 that, "all things work together for good to them that love God, to them who are the called according to his purpose." In verse 29 of Romans 8 Paul tells us what that good and God's purpose is; "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." Conformity to the image of Christ is both God's purpose and our good and God works all, including our failures, to that end.
IV. Ultimately, We Are To See And Understand Our Failures And God's Redemption Of Them As Part Of His Sovereign Plan. (11:19-20)
In Joshua 11:19-20 we are told that only the inhabitants of Gibeon "made peace with the children of Israel..." Concerning the others we are told, "For it was of the Lord to harden their hearts, that they should should come against Israel in battle, that he might destroy them utterly..." The failure of Joshua and the princes, for which they were responsible, and God's redemption of it, is seen in these verses to have been part of God's sovereign plan. Likewise, we are to understand our failures and God's redemption of them as part of His sovereign plan. This does not excuse our failure but neither does it exclude God's sovereignty. Though God does not cause us to sin neither is our sin apart from Him.
In conclusion, may we recognize that we all have Gibeonites in our lives. We all have those relationships, alliances, unions which should not be but are. May we like Joshua and the princes in Israel, 1.) FULFILL our word, 2.) FEAR the Lord, and 3.) FAITHFULLY persevere in doing right respecting them.
Further, may we realize that we all come into this life and world as spiritual Gibeonites, deserving of judgment and destruction. That all of us, in that which is most important in life, our relationship to God, are sinners, failures. May we, like those Gibeonites of whom we read in the text, seek to make peace with God, seek Him for salvation, coming to Him in repentance (CONFESSION of our sin), coming to Him in faith (CONVINCED of the promises of His word) and CASTING ourselves upon His mercy and grace that is found in the person and work of the Lord Jesus Christ.
Before noting the particular lessons of our text regarding God's redeeming of His people's failures we observe certain general lessons. First, from v.16, we see that God does not allow His people to be long imposed upon-"And it came to pass at the end of three days..." Only for three days does God allow His people to be deceived.
Further, from those same words it has been suggested that there is an intimation that the leaders of the people of God are back on resurrection ground ("three days"). Certainly, we see, that Joshua and the leaders are once again thinking in a spiritual manner and not merely in a natural way. This may be seen in three things: 1.) They FULFILL the oath they made to the Gibeonites, even though it was obtained through deceit (v.18-19) 2.) The FEAR of the Lord is upon them (V.20) and 3.) They are FAITHFUL to persevere in the keeping of their oath despite the people's murmuring against them concerning it (v.18-20).
Another matter of interest and importance is the response the Gibeonites give after being confronted by Joshua concerning their deceit (v. 24-25). Note, they do not attempt to hide or deny what they have done but rather, openly CONFESS their action. Further, they explain their action in terms of what they had heard concerning God's promise and command to Moses to give Israel the land and to destroy all the inhabitants in it. In recounting this they show that they are CONVINCED that God will bring to pass what He has promised and commanded His people. Finally, they CAST themselves upon Joshua to do unto them "as it seemeth good and right..." In the action of the Gibeonites we see a picture of how sinful man should come to God; 1.) CONFESSING sin (repentance), 2.) CONVINCED of God's word (believing) and 3.) CASTING oneself upon God for mercy and grace in Christ (of whom Joshua is a type). In this action of the Gibeonites I am reminded of a sermon by Jonathan Edwards on the need for sinners to seek God to be saved and not to think that because God is sovereign in the matter of salvation that there is nothing they can or should do. The title of that sermon was, "A POSSIBILITY OF BEING SAVED IS BETTER THAN A CERTAINTY OF BEING DAMNED." In that message Edwards argued that it is certain that a person will be damned if he does not seek God for salvation and that it is possible, if not probable, that a person will be saved if they seek God for salvation. May we who hold strongly to the tenants of the Reformed faith be encouraged to instruct and call the lost to seek God for salvation. May we, as Paul in Acts 20:21, call the sinners to, "...repentance toward God, and faith toward our Lord Jesus Christ."
PARTICULAR LESSONS REGARDING GOD'S REDEEMING OF HIS PEOPLE'S FAILURES
The particular lessons we see in our text regarding God's redeeming of His peoples failure are:
I. God Redeems The Failures Of His People. (V.21,27)
God takes our mistakes and turns into advantages.
II. God's Redemption Of His People's Failures Does Not Mean Exclusion From All Consequences. (v.18)
God allowed there to be dissension among the people toward Joshua and the princes for their action. Though we find forgiveness from God in Christ for our failures and are recovered from them that does not mean we will be exempt from all consequences. Often, God will have us eat of the fruits of our folly.
III. God's Redemption Of Our Failures Does Mean That He Will Take Our Failures And Use Them For His Purpose And Our Good. (v. 21,27)
The Gibeonites became hewers of wood and drawers of water for both the altar of the Lord and the people of the Lord. God took His people's mistake and used it for His purpose and His people's benefit. Likewise, Paul instructs and reminds us in Romans 8:28 that, "all things work together for good to them that love God, to them who are the called according to his purpose." In verse 29 of Romans 8 Paul tells us what that good and God's purpose is; "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." Conformity to the image of Christ is both God's purpose and our good and God works all, including our failures, to that end.
IV. Ultimately, We Are To See And Understand Our Failures And God's Redemption Of Them As Part Of His Sovereign Plan. (11:19-20)
In Joshua 11:19-20 we are told that only the inhabitants of Gibeon "made peace with the children of Israel..." Concerning the others we are told, "For it was of the Lord to harden their hearts, that they should should come against Israel in battle, that he might destroy them utterly..." The failure of Joshua and the princes, for which they were responsible, and God's redemption of it, is seen in these verses to have been part of God's sovereign plan. Likewise, we are to understand our failures and God's redemption of them as part of His sovereign plan. This does not excuse our failure but neither does it exclude God's sovereignty. Though God does not cause us to sin neither is our sin apart from Him.
In conclusion, may we recognize that we all have Gibeonites in our lives. We all have those relationships, alliances, unions which should not be but are. May we like Joshua and the princes in Israel, 1.) FULFILL our word, 2.) FEAR the Lord, and 3.) FAITHFULLY persevere in doing right respecting them.
Further, may we realize that we all come into this life and world as spiritual Gibeonites, deserving of judgment and destruction. That all of us, in that which is most important in life, our relationship to God, are sinners, failures. May we, like those Gibeonites of whom we read in the text, seek to make peace with God, seek Him for salvation, coming to Him in repentance (CONFESSION of our sin), coming to Him in faith (CONVINCED of the promises of His word) and CASTING ourselves upon His mercy and grace that is found in the person and work of the Lord Jesus Christ.
Friday, February 18, 2011
SERMON NOTES-JOSHUA 9:3-15 (02/13/11) THE FAILURE OF GOD'S PEOPLE
From this particular passage of Scripture we learn:
I. The People of God Fail.
Seen in our text in the failure of Joshua and the princes in Israel (v.14-15).
Seen throughout the Bible in the lives of the people of God (Abraham, Moses, David, Peter).
There has only been one who belonged to the family of man who did not fail, He who was both God and man, the Lord Jesus Christ-"in all points tempted like as we are, yet without sin." (Hebrews 4:15)
II. The People of God Fail in Places Where They Have Failed Before.
Here, in Joshua 9, in regard to the deceitfulness of the Gibeonites, just as in Joshua 7, in regard to the taking of the city of A-I, Joshua failed to seek the counsel of the Lord (v.14-15). He failed as he had failed before.
Such repeated failure is not unusual in the lives of the people of God (Abraham, Gen. 12:10-20/20:1-2; the people of Israel throughout the book of Judges; Peter's denial of Christ three times and then his actions in Antioch, Galatians 2:11-14).
Do we not all know something of this in our own personal lives?
III. Often It Is The Mature Saint Not The Young Convert Who Fails.
Seen in our text in Joshua and the princes of the congregation of Israel (V.14-15).
Again, seen throughout the Bible in the leaders of God's people (Abraham, Moses, David, Peter).
IV. Often The Primary Failure Of God's People Is The Failure To Seek Him, To Pray.
Seen in our text in verse 14, "And the men took of their victuals, and asked not counsel at the mouth of the Lord."
Stephen Brown, a well known and highly respected Presbyterian minister, once commented in a sermon on prayer, that "most Christians don't pray, but what is more alarming is that most ministers don't either." He was speaking of earnest engagement with God and not simply token types of prayers.
This failure in one sense is the root of all other failure. It is worthy of consideration that failure to seek, encounter, engage, behold, and be satisfied by the presence of the Lord, and that, particularly in prayer, is the root cause of our sinning in turning to the creature (something that belongs to the created order) for what we are to find in the Creator.
V. The Nature Of This Failure Of The People Of God.
As seen in the text (v.14-15);
1. This was more a sin of omission than commission.
2. This was a sin of acting independent of God.
3. This was a failure to use the means that God had appointed and provided.
May God be pleased to work in us that we might be sensitive, not just to that which we are not to do, but increasingly to that which we are to do.
May God by His mercy and grace in Christ Jesus help us to live the whole of our lives in the place of proper dependence upon Him.
May God help us to, and be pleased with us as we, faithfully use those means which He has appointed and provided for us for life in His Kingdom in this world.
May God be glorified in us, not only by our dependence upon Him for "so great salvation" in Christ Jesus our Lord, but as well, in our dependence upon Him in and for all things.
I. The People of God Fail.
Seen in our text in the failure of Joshua and the princes in Israel (v.14-15).
Seen throughout the Bible in the lives of the people of God (Abraham, Moses, David, Peter).
There has only been one who belonged to the family of man who did not fail, He who was both God and man, the Lord Jesus Christ-"in all points tempted like as we are, yet without sin." (Hebrews 4:15)
II. The People of God Fail in Places Where They Have Failed Before.
Here, in Joshua 9, in regard to the deceitfulness of the Gibeonites, just as in Joshua 7, in regard to the taking of the city of A-I, Joshua failed to seek the counsel of the Lord (v.14-15). He failed as he had failed before.
Such repeated failure is not unusual in the lives of the people of God (Abraham, Gen. 12:10-20/20:1-2; the people of Israel throughout the book of Judges; Peter's denial of Christ three times and then his actions in Antioch, Galatians 2:11-14).
Do we not all know something of this in our own personal lives?
III. Often It Is The Mature Saint Not The Young Convert Who Fails.
Seen in our text in Joshua and the princes of the congregation of Israel (V.14-15).
Again, seen throughout the Bible in the leaders of God's people (Abraham, Moses, David, Peter).
IV. Often The Primary Failure Of God's People Is The Failure To Seek Him, To Pray.
Seen in our text in verse 14, "And the men took of their victuals, and asked not counsel at the mouth of the Lord."
Stephen Brown, a well known and highly respected Presbyterian minister, once commented in a sermon on prayer, that "most Christians don't pray, but what is more alarming is that most ministers don't either." He was speaking of earnest engagement with God and not simply token types of prayers.
This failure in one sense is the root of all other failure. It is worthy of consideration that failure to seek, encounter, engage, behold, and be satisfied by the presence of the Lord, and that, particularly in prayer, is the root cause of our sinning in turning to the creature (something that belongs to the created order) for what we are to find in the Creator.
V. The Nature Of This Failure Of The People Of God.
As seen in the text (v.14-15);
1. This was more a sin of omission than commission.
2. This was a sin of acting independent of God.
3. This was a failure to use the means that God had appointed and provided.
May God be pleased to work in us that we might be sensitive, not just to that which we are not to do, but increasingly to that which we are to do.
May God by His mercy and grace in Christ Jesus help us to live the whole of our lives in the place of proper dependence upon Him.
May God help us to, and be pleased with us as we, faithfully use those means which He has appointed and provided for us for life in His Kingdom in this world.
May God be glorified in us, not only by our dependence upon Him for "so great salvation" in Christ Jesus our Lord, but as well, in our dependence upon Him in and for all things.
Monday, February 7, 2011
UNDERSTANDING SALVATION
Charles Hodge, one of the great reformed theologians of Princeton Theological Seminary in the 1800's, wrote concerning God's Plan of Salvation in volume two of his three volume work on Systematic Theology. Noting from scripture (Ephesians 1:10; 3:9-11) and from reason (as God works on a definite plan in the external world as is seen in the order of the universe and all forms of life so God has a plan in the higher spheres of his operations which concerns the spiritual world and the destiny of men) that God has such a plan Hodge emphasizes the importance of the knowing the Plan and where that knowledge can be gained (the Scriptures). He went on to identify what he considered to be seven of the more important views regarding it that are to be found in the history of the Church. His writing on this subject is both interesting and informative. Agreeing with Hodge, and more importantly with Scripture, that there is such a plan, that God has revealed it to us in the Scriptures, and that it is of vital importance to know it I would like, in Hodges own words, to succinctly set forth four of those views.
Hodge writes:
The Lutheran Doctrine as to the Plan of Salvation.
It is not easy to give the Lutheran doctrine on this subject because it is stated in one way in the early symbolical books of that Church, and in a somewhat different way in the "Form of Concord," and in the writings of the standard Lutheran theologians...According to this scheme, God, (1.) From general benevolence or love to the fallen race of man, wills their salvation by a sincere purpose and intention...(2.) To give effect to this general purpose of benevolence and mercy towards men indiscriminately, God determined to send his Son to make a full satisfaction for their sins. (3.) To this follows (in the order of thought) the purpose to give to all men the means of salvation and the power to avail themselves of the offered mercy...(4.) Besides this, before any contemplated action of men...there is the foresight of their action....
The Lutheran doctrine, therefore, answers the question, Why one man is saved and another not? by saying, Because the one believes and the other does not. The question, Why God elects some and not others, and predestinates them to eternal life? is answered by saying, Because He foresees that some will believe unto the end, and others will not. If asked, Why one believes and another not? the answer is, Not that one cooperates with the grace of God offered to all, and others do not; but that some resist and reject the grace offered to all, and others do not...The difficulty arising from the Lutheran doctrine of the entire corruption of our fallen nature, and the entire inability of the sinner to do anything spiritually good, is met by saying, that the sinner has power to use the means of grace, he can hear the word and receive the sacraments, and as these means of grace are imbued with a divine supernatural power, they produce a saving effect upon all who do not voluntarily and persistently resist their influence. Baptism, in the case of infants, is attended by the regeneration of the soul; and therefore all who are baptized in infancy have a principle of grace implanted in them, which, if cherished, or if not voluntarily quenched, secures their salvation...
The Remonstrant Doctrine (Arminianism)
In the early part of the seventeenth century Arminius introduced a new system of doctrine in the Reformed churches of Holland, which was formally condemned by the Synod of Dort...Against the decisions of that Synod the advocates of the new doctrine presented a Remonstrance, and hence they were at first called Remonstrants, but in after years their more common designation has been Arminians...The Arminians taught,-
1. That all men derive from Adam a corrupt nature by which they are inclined to sin. But they deny that this corruption is of the nature of sin. Men are responsible only for their own voluntary acts and the consequences of such acts...
2. They deny that man by his fall has lost his ability to good. Such ability, or liberty as they call it, is essential to our nature, and cannot be lost without the loss of humanity...
3. This ability, however, is not of itself sufficient to secure the return of the soul to God. Men need the preventing, exciting, and assisting grace of God in order to their conversion and holy living...
4. This divine grace is afforded to all men in sufficient measure to enable them to repent, believe, and keep all the commandments of God...
5. Those who of their own free will, and in the exercise of that ability which belongs to them since the fall, cooperate with this divine grace, are converted and saved...
6. Those who thus believe are predestinated to eternal life, not however as individuals, but as a class. The decree of election does not concern persons it is simply the purpose of God to save believers...
Wesleyan Arminianism.
The Arminian system received such modifications in the hands of Wesley and his associates and followers, that they give it the designation of Evangelical Arminianism, and claim for it originality and completeness. It differs from the system of the Remonstrants,-
1.In admitting that man since the fall is in a state of absolute or entire pollution and depravity. Original sin is not a mere physical deterioration of our nature, but entire moral depravity.
2. In denying that men in this state of nature have any power to cooperate with the grace of God. The advocates of this system regard this doctrine of natural ability, or the ability of the natural man to cooperate with the grace of God as Semi-Pelagian, and the doctrine that men have the power by nature perfectly to keep the commandments of God, as pure Pelagianism.
3. In asserting that the guilt brought upon all men by the sin of Adam is removed by the justification which has come upon all men by the righteousness of Christ.
4. That the ability of man even to cooperate with the Spirit of God, is due not anything belonging to his natural state as fallen but to the universal influence of the redemption of Christ. Every infant, therefore, comes into the world free from condemnation on the ground of the righteousness of Christ, and with a seed of divine grace or a principle of a new life implanted in his heart. "That by the offence of one," says Wesley, " judgment came upon all men (all born into the world) unto condemnation, is an undoubted truth, and affects every infant, as well as every adult person. But it is equally true, that by the righteousness of one, the free gift came upon all men (all born into the world- infants and adults) unto justification." And Fletcher, says, "As Adam brought a general condemnation and a universal seed of death upon all infants, so Christ brings upon them a general justification and a universal seed of life." "Every human being." says Warren, "has a measure of grace (unless he has cast it away), and those who faithfully use this gracious gift, will be accepted of God in the day of judgment, whether Jew or Greek, Christian or Heathem. In virtue of the mediation of Jesus Christ, between God and our fallen race, all men since the promise Gen.iii.15, are under an economy of grace, and the only difference between them as subjects of the moral government of God, is that while all have grace and light enough to attain salvation, some, over and above this, have more and others less." Wesley says, "No man living is without the preventing grace, and every degree of grace is a degree of life." And in another place, "I assert that there is a measure of free will supernaturally restored to every man, together with that supernatural light which enlightens every man that cometh into the world."
According to this view of the plan of God, he decreed or purposed, (1.) To permit the fall of man. (2.) To send his Son to make a full satisfaction for the sins of the whole world. (3.) On the ground of that satisfaction to remit the guilt of Adam's first transgression and of original sin, and to impart such a measure of grace and light to all and every man as to enable all to attain eternal life. (4.) Those who duly improve that grace, and persevere to the end, are ordained to be saved; God purposes from eternity to save those whom He foresees will thus persevere in faith and holy living.
The Augustinian Scheme. (Calvinism)
The Augstinian scheme includes the following points: (1.) That the glory of God, or the manifestation of his perfections, is the highest and ultimate end of all things. (2.) For that end God purposed the creation of the universe, and the whole plan of providence and redemption. (3.) That He placed man in a state of probation, making Adam, their first parent, their head and representative. (4.) That the fall of Adam brought all his posterity into a state of condemnation, sin, and misery, from which they are utterly unable to deliver themselves. (5.) From the mass of fallen men God elected a number innumerable to eternal life, and left the rest of mankind to the just recompense of their sins. (6.) That the ground of this election is not the foresight of anything in the one class to distinguish them favourably from the members of the other class, but the good pleasure of God. (7.) That for the salvation of those thus chosen to eternal life, God gave his own Son, to become man, and to obey and suffer for his people, thus making a full satisfaction for sin and bringing in everlasting righteousness, rendering the ultimate salvation of the elect absolutely certain. (8.) That while the Holy Spirit, in his common operations, is present with every man, so long as he lives, restraining evil and exciting good, his certainly efficacious and saving power is exercised only in behalf of the elect. (9.) That all those whom God has thus chosen to life, and for whom Christ specially gave Himself in the covenant of redemption, shall certainly (unless they die in infancy), be brought to the knowledge of the truth, to the exercise of faith, and to perseverance in holy living unto the end.
Such is the great scheme of doctrine known in history as the Pauline, Augustinian, or Calvinistic, taught as we believe, in the Scriptures..."
Charles Hodge further wrote in regard to the difference between the Lutheran, Arminian, and Wesleyan schemes and that of the Augustinian or Calvinistic scheme and the importance of that difference. Again, in his own words:
"It is plain that the main point of difference between the later Lutheran, the Arminian, and the Wesleyan schemes, and that of Augustinians is, that according to the latter, God, and according to the former, man, determines who are to be saved. Augustine taught that out of the fallen family of men, all of whom might have been justly left to perish in their apostasy, God, out of his mere good mercy, elected some to everlasting life, sent his son for their redemption, and gives to them the Holy Spirit to secure their repentance, faith, and holy living unto the end... It is God, therefore, and not man, who determines who are to be saved. Although this may be said to be the turning point between these great systems, which have divided the Church in all ages, yet that point of necessity involves all the other matters of difference; namely, the nature of original sin; the motive of God in providing redemption; the nature and design of the work of Christ; and the nature of divine grace or the work of the Holy Spirit. Thus, in a great measure, the whole system of theology, and of necessity the character of our religion, depend upon the view taken of this particular question. It is, therefore, a question of the highest practical importance, and not a matter of idle speculation."
One can see from these words that more is involved in this discussion than simply who ultimately determines salvation, man (Arminianism) or God (Calvinism). Which ever view one adopts has far reaching implications for other serious and important matters of the Faith (sin, the saving nature of the work of Christ, the nature of divine grace, the work of the Holy Spirit, ect...). Believing strongly in the Augustinian or Calvinistic scheme, that it most accurately reflects the teaching of Scripture on this most important matter, it is my hope that this overview of the Plan of Salvation as it has been variously understood by the church historically will be helpful to all of us in seeking to better understand our "so great salvation" in Christ, the Glory of God that is so wonderfully exhibited in it and how others have understood it.
Hodge writes:
The Lutheran Doctrine as to the Plan of Salvation.
It is not easy to give the Lutheran doctrine on this subject because it is stated in one way in the early symbolical books of that Church, and in a somewhat different way in the "Form of Concord," and in the writings of the standard Lutheran theologians...According to this scheme, God, (1.) From general benevolence or love to the fallen race of man, wills their salvation by a sincere purpose and intention...(2.) To give effect to this general purpose of benevolence and mercy towards men indiscriminately, God determined to send his Son to make a full satisfaction for their sins. (3.) To this follows (in the order of thought) the purpose to give to all men the means of salvation and the power to avail themselves of the offered mercy...(4.) Besides this, before any contemplated action of men...there is the foresight of their action....
The Lutheran doctrine, therefore, answers the question, Why one man is saved and another not? by saying, Because the one believes and the other does not. The question, Why God elects some and not others, and predestinates them to eternal life? is answered by saying, Because He foresees that some will believe unto the end, and others will not. If asked, Why one believes and another not? the answer is, Not that one cooperates with the grace of God offered to all, and others do not; but that some resist and reject the grace offered to all, and others do not...The difficulty arising from the Lutheran doctrine of the entire corruption of our fallen nature, and the entire inability of the sinner to do anything spiritually good, is met by saying, that the sinner has power to use the means of grace, he can hear the word and receive the sacraments, and as these means of grace are imbued with a divine supernatural power, they produce a saving effect upon all who do not voluntarily and persistently resist their influence. Baptism, in the case of infants, is attended by the regeneration of the soul; and therefore all who are baptized in infancy have a principle of grace implanted in them, which, if cherished, or if not voluntarily quenched, secures their salvation...
The Remonstrant Doctrine (Arminianism)
In the early part of the seventeenth century Arminius introduced a new system of doctrine in the Reformed churches of Holland, which was formally condemned by the Synod of Dort...Against the decisions of that Synod the advocates of the new doctrine presented a Remonstrance, and hence they were at first called Remonstrants, but in after years their more common designation has been Arminians...The Arminians taught,-
1. That all men derive from Adam a corrupt nature by which they are inclined to sin. But they deny that this corruption is of the nature of sin. Men are responsible only for their own voluntary acts and the consequences of such acts...
2. They deny that man by his fall has lost his ability to good. Such ability, or liberty as they call it, is essential to our nature, and cannot be lost without the loss of humanity...
3. This ability, however, is not of itself sufficient to secure the return of the soul to God. Men need the preventing, exciting, and assisting grace of God in order to their conversion and holy living...
4. This divine grace is afforded to all men in sufficient measure to enable them to repent, believe, and keep all the commandments of God...
5. Those who of their own free will, and in the exercise of that ability which belongs to them since the fall, cooperate with this divine grace, are converted and saved...
6. Those who thus believe are predestinated to eternal life, not however as individuals, but as a class. The decree of election does not concern persons it is simply the purpose of God to save believers...
Wesleyan Arminianism.
The Arminian system received such modifications in the hands of Wesley and his associates and followers, that they give it the designation of Evangelical Arminianism, and claim for it originality and completeness. It differs from the system of the Remonstrants,-
1.In admitting that man since the fall is in a state of absolute or entire pollution and depravity. Original sin is not a mere physical deterioration of our nature, but entire moral depravity.
2. In denying that men in this state of nature have any power to cooperate with the grace of God. The advocates of this system regard this doctrine of natural ability, or the ability of the natural man to cooperate with the grace of God as Semi-Pelagian, and the doctrine that men have the power by nature perfectly to keep the commandments of God, as pure Pelagianism.
3. In asserting that the guilt brought upon all men by the sin of Adam is removed by the justification which has come upon all men by the righteousness of Christ.
4. That the ability of man even to cooperate with the Spirit of God, is due not anything belonging to his natural state as fallen but to the universal influence of the redemption of Christ. Every infant, therefore, comes into the world free from condemnation on the ground of the righteousness of Christ, and with a seed of divine grace or a principle of a new life implanted in his heart. "That by the offence of one," says Wesley, " judgment came upon all men (all born into the world) unto condemnation, is an undoubted truth, and affects every infant, as well as every adult person. But it is equally true, that by the righteousness of one, the free gift came upon all men (all born into the world- infants and adults) unto justification." And Fletcher, says, "As Adam brought a general condemnation and a universal seed of death upon all infants, so Christ brings upon them a general justification and a universal seed of life." "Every human being." says Warren, "has a measure of grace (unless he has cast it away), and those who faithfully use this gracious gift, will be accepted of God in the day of judgment, whether Jew or Greek, Christian or Heathem. In virtue of the mediation of Jesus Christ, between God and our fallen race, all men since the promise Gen.iii.15, are under an economy of grace, and the only difference between them as subjects of the moral government of God, is that while all have grace and light enough to attain salvation, some, over and above this, have more and others less." Wesley says, "No man living is without the preventing grace, and every degree of grace is a degree of life." And in another place, "I assert that there is a measure of free will supernaturally restored to every man, together with that supernatural light which enlightens every man that cometh into the world."
According to this view of the plan of God, he decreed or purposed, (1.) To permit the fall of man. (2.) To send his Son to make a full satisfaction for the sins of the whole world. (3.) On the ground of that satisfaction to remit the guilt of Adam's first transgression and of original sin, and to impart such a measure of grace and light to all and every man as to enable all to attain eternal life. (4.) Those who duly improve that grace, and persevere to the end, are ordained to be saved; God purposes from eternity to save those whom He foresees will thus persevere in faith and holy living.
The Augustinian Scheme. (Calvinism)
The Augstinian scheme includes the following points: (1.) That the glory of God, or the manifestation of his perfections, is the highest and ultimate end of all things. (2.) For that end God purposed the creation of the universe, and the whole plan of providence and redemption. (3.) That He placed man in a state of probation, making Adam, their first parent, their head and representative. (4.) That the fall of Adam brought all his posterity into a state of condemnation, sin, and misery, from which they are utterly unable to deliver themselves. (5.) From the mass of fallen men God elected a number innumerable to eternal life, and left the rest of mankind to the just recompense of their sins. (6.) That the ground of this election is not the foresight of anything in the one class to distinguish them favourably from the members of the other class, but the good pleasure of God. (7.) That for the salvation of those thus chosen to eternal life, God gave his own Son, to become man, and to obey and suffer for his people, thus making a full satisfaction for sin and bringing in everlasting righteousness, rendering the ultimate salvation of the elect absolutely certain. (8.) That while the Holy Spirit, in his common operations, is present with every man, so long as he lives, restraining evil and exciting good, his certainly efficacious and saving power is exercised only in behalf of the elect. (9.) That all those whom God has thus chosen to life, and for whom Christ specially gave Himself in the covenant of redemption, shall certainly (unless they die in infancy), be brought to the knowledge of the truth, to the exercise of faith, and to perseverance in holy living unto the end.
Such is the great scheme of doctrine known in history as the Pauline, Augustinian, or Calvinistic, taught as we believe, in the Scriptures..."
Charles Hodge further wrote in regard to the difference between the Lutheran, Arminian, and Wesleyan schemes and that of the Augustinian or Calvinistic scheme and the importance of that difference. Again, in his own words:
"It is plain that the main point of difference between the later Lutheran, the Arminian, and the Wesleyan schemes, and that of Augustinians is, that according to the latter, God, and according to the former, man, determines who are to be saved. Augustine taught that out of the fallen family of men, all of whom might have been justly left to perish in their apostasy, God, out of his mere good mercy, elected some to everlasting life, sent his son for their redemption, and gives to them the Holy Spirit to secure their repentance, faith, and holy living unto the end... It is God, therefore, and not man, who determines who are to be saved. Although this may be said to be the turning point between these great systems, which have divided the Church in all ages, yet that point of necessity involves all the other matters of difference; namely, the nature of original sin; the motive of God in providing redemption; the nature and design of the work of Christ; and the nature of divine grace or the work of the Holy Spirit. Thus, in a great measure, the whole system of theology, and of necessity the character of our religion, depend upon the view taken of this particular question. It is, therefore, a question of the highest practical importance, and not a matter of idle speculation."
One can see from these words that more is involved in this discussion than simply who ultimately determines salvation, man (Arminianism) or God (Calvinism). Which ever view one adopts has far reaching implications for other serious and important matters of the Faith (sin, the saving nature of the work of Christ, the nature of divine grace, the work of the Holy Spirit, ect...). Believing strongly in the Augustinian or Calvinistic scheme, that it most accurately reflects the teaching of Scripture on this most important matter, it is my hope that this overview of the Plan of Salvation as it has been variously understood by the church historically will be helpful to all of us in seeking to better understand our "so great salvation" in Christ, the Glory of God that is so wonderfully exhibited in it and how others have understood it.
Thursday, February 3, 2011
PRAYER AND THE SOVEREIGNTY OF GOD
Jonathan Edwards has much to contribute to our understanding of the relation between prayer and the sovereignty of God. In a sermon on Psalm 65:2 with the theme, "That it is the character of the Most High God, that he is a God that answers prayer," Edwards spoke to this issue:
INQ. I. Why doth God require prayer in order to the bestowment of mercies?
It is not in order that God may be informed of our wants or desires. He is omniscient, and with respect to his knowledge unchangeable. God never gains any knowledge by information. He knows what we want, a thousand times more perfectly than we do ourselves, before we ask him. For though, speaking after the manner of men, God is sometimes represented as if he were moved and persuaded by the prayers of his people; yet it is not to be thought that God is properly moved or made willing by our prayers; for it is no more possible that there should be any new inclination or will in God, than new knowledge. The mercy of God's beneficence is within himself only; he is self moved; and whatsoever mercy he bestows, the reason and ground of it is not to be sought in the creature, but in God's own good pleasure. It is the will of God to bestow mercy in this way, viz. in answer to prayer, when he designs beforehand to bestow mercy, yea, when he has promised it; as Ezek. xxxvi. 36, 37. "I the Lord have spoken it, and will do it. Thus saith the Lord, I well yet for this be inquired of by the house of Israel, to do it for them." God has been pleased to constitute prayer to be antecedent to the bestowment of mercy; and he is pleased to bestow mercy in consequence of prayer, as though he were prevailed on by prayer.-When the people of God are stirred up to prayer, it is the effect of his intention to show mercy; therefore he pours out the spirit of grace and supplication."
There is much to be learned from these words of Jonathan Edwards. We see in them that in Edwards understanding God's sovereign predetermination makes prayer possible not impossible. May we ponder and reflect much upon these words as we seek to better understand prayer and the sovereignty of God.
INQ. I. Why doth God require prayer in order to the bestowment of mercies?
It is not in order that God may be informed of our wants or desires. He is omniscient, and with respect to his knowledge unchangeable. God never gains any knowledge by information. He knows what we want, a thousand times more perfectly than we do ourselves, before we ask him. For though, speaking after the manner of men, God is sometimes represented as if he were moved and persuaded by the prayers of his people; yet it is not to be thought that God is properly moved or made willing by our prayers; for it is no more possible that there should be any new inclination or will in God, than new knowledge. The mercy of God's beneficence is within himself only; he is self moved; and whatsoever mercy he bestows, the reason and ground of it is not to be sought in the creature, but in God's own good pleasure. It is the will of God to bestow mercy in this way, viz. in answer to prayer, when he designs beforehand to bestow mercy, yea, when he has promised it; as Ezek. xxxvi. 36, 37. "I the Lord have spoken it, and will do it. Thus saith the Lord, I well yet for this be inquired of by the house of Israel, to do it for them." God has been pleased to constitute prayer to be antecedent to the bestowment of mercy; and he is pleased to bestow mercy in consequence of prayer, as though he were prevailed on by prayer.-When the people of God are stirred up to prayer, it is the effect of his intention to show mercy; therefore he pours out the spirit of grace and supplication."
There is much to be learned from these words of Jonathan Edwards. We see in them that in Edwards understanding God's sovereign predetermination makes prayer possible not impossible. May we ponder and reflect much upon these words as we seek to better understand prayer and the sovereignty of God.
Tuesday, February 1, 2011
Private Devotion
Impacting statement by Robert Murray McCheyne on private devotion: "Who would not rise early to meet such company."
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