Christian Living Today

Having stated, clearly and substantially from Scripture, what Christ’s redemption accomplished, Murray moves into the second section of his book: Redemption Applied. He will spend the remainder of this work breaking down the various aspects of Christ’s work and defining these aspects.

Why, you may ask, do I need to understand all of this? I accept Christ died for my sins. I’m glad He did. However, I see no need to spend all this time wrangling over ‘who’ He died for and exactly ‘what’ He did. Does it really matter?

To borrow the words from the back of Eerdmans Publishing Company’s printing of this book, “The atonement is the very center of the Christian faith.” What could be more important than our foundation? Understanding that upon which our faith rests will empower our walk. If for no other reason (and there are more), Christians should not feel content to just acknowledge, ‘Jesus died for me.’ While all the terms Murray will discuss are familiar to me, while I might be able to give a scant definition for each, it is for this reason I look forward to continuing the quest with Murray as my guide.

Murray begins chapter six with these words, “When we think of the application of redemption, we must not think of it as one simple and indivisible act. It compromises a series of acts and processes. . .calling, regeneration, justification, adoption, sanctification, glorification [to name a few]. These are all distinct [in]. . .meaning, function, and purpose. . .”

With that in mind, Murray sets forth in this chapter to show us:

- each aspect of our redemption takes place in a certain order

- the order of application is established by God

- Scripture clearly implies the order

Murray turns to several Scriptures to show not only the components of redemption but their order of application. First, in Jn 3:3-5 we find regeneration preceding entrance into God’s kingdom. Next, in 1 Jn 3:9 we find one must be born of God before he/she is delivered from sin’s dominion. Next, in Jn 1:12 we find faith preceding adoption. Further, in Eph 1:13 we see hearing and believing precede our being sealed of the Spirit. Finally, in Rom 8:30 we find calling comes before justification which comes before glorification.

Because this section of Romans 8 lays out such a distinctly ordered list, Murray tackles the question: Is this order Divinely arranged or laid out at Paul’s convenience? Murray then sets forth, from the context, to show the order is no accident. Let’s look, with him, at Rom 8:28-30.

“(28) And we know that all things work together for good to those who love God, to those who are the called according to His purpose. (29) For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. (30) Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.”

First note in verse 28 Paul’s words, “called according to His purpose”. These words show purpose and thus imply a plan or pattern. Next, in verse 29 we see the continuing progression of thought and the further indication of order. Further, if we look at specific terms we see their order is not accident.

Take, ‘foreknew’ in verse 29 and ‘glorified’ in verse 30. Obviously these two terms cannot be reversed. Not only that, but it is clear foreknowledge (vs 29) and predestination (vs 30) precede calling, justification and glorification (vs 30). It is just as apparent glorification (vs 30) must follow calling and justification (vs 30). Thus the only question remaining is: Does calling or justification come first? Murray purports that since the others are all in their proper positions, there is no reason to believe Paul reversed the order on these two.

Next the author lays out the relationship between faith and justification (he is speaking of an actual justification). Scriptural language, he says, clearly shows faith precedes justification (Rom 1:17; 3:22, 25-28, 30; 5:1; Gal 2:15, 3:24; Phil 3:9). We see the order in Rom 3:22-24.

“Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus:”

Thus Murray concludes, “. . .faith is God’s appointed instrument through which He dispenses [the grace of justification].” Further, he says, faith is connected with calling and calling clearly precedes justification since we are ‘justified by faith.’ (Rom 3:28, 5:1; Gal 2:16, 3:24)

Next he tackles regeneration. Where does this fall in the order of our redemption? Murray concludes it comes prior to faith. He says, “Faith is a whole-souled act of loving trust and self-commitment. Of that we are incapable until renewed by the Holy Spirit.” (Jn 6:44, 65).

Going on he shows regeneration follows calling. Scripture teaches “. . .that salvation in actual possession takes its start from an efficacious summons on the part of God and that summons. . .carries in its bosom all of the operative efficacy by which it is made effective.”

Murray concludes this introductory chapter by laying out the Scriptural order of events which flow from Christ’s redemptive act being applied to us. The rest of the chapter will deal individually with each aspect, in order. The order laid out in Scripture is this:

calling, regeneration, faith and repentance, justification, adoption, sanctification, perseverance, and glorification

If you have ever heard these terms and wondered exactly what they mean, stay tuned. Or, better yet, get a copy and read it. While I seek to provide more than just a ‘flavor’ in my reviews, I must omit much which is greatly beneficial. I encourage you, whether you agree with Murray’s point, or not, take up the book and read!

Lest you wonder why the order of application matters, Murray closes this chapter thus, “Salvation is of the Lord in its application as well as in its conception and accomplishment.” The order is no accident!

From a great distance you stare out over the sea, your eyes drawn to a dark spot bobbing several hundred yards from shore. As recognition dawns, you hear the faint cry, “Help!” Knowing you are too far away to assist, your eyes scour the shoreline, looking for someone to help. You note two men on shore, both alerted by the victim’s cry. Your eyes rush back to the dark spot. It dips briefly, before thrashing to the surface. “Hurry!” you yell.

Both men grab flotation devices. In horror, however, you watch the one man approach the water’s edge, flotation device extended. “Here!” he yells, “Grab hold and I’ll drag you in!”

“Fool!” you cry. “He is drowning! You must go and save him!”

In desperation your eyes turn to the other man. At first it seems he has disappeared. Then, with relief you find him, already nearly to the drowning man. As the drama, he reaches the dark blob, just in time. With great efficiency he secures the flotation device and drags the sea’s victim from its grasp.

Who, I wonder, saved that drowning person? The man who offered ‘a way,’ or the man who drug the sea’s victim from its grip? It is this question Murray addresses in this final section of part one - redemption accomplished. So none can misunderstand his focus, Murray clarifies his point. The question he will answer in chapter four is: “Who did Jesus die to save?”

While universalists run to verses which contain the words, ‘world,’ ‘all,’ and ‘every one,’ Murray says these words do not always “mean every member of the human race.” Consider 1 Cor 6:12 as an example. Here Paul says, “All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.”

Murray queries, is the Apostle Paul really saying, in this verse, he can do anything, that nothing he does or would ever want to do is against the law? Obviously not. In fact, taken in context, a Christian would never consider Paul is using the word all as completely encompassing.

Thus, Murray reminds us context in key. Context rules in interpretation - first the immediate context, then the broader context, and then the overall teaching of Scripture.

Murray further clarifies his point. He is not saying Christ’s death does not, in a general way, benefit every man. He is saying, however, it does not benefit every man, in a saving way. Thus he explains, “The question is not whether many benefits short of justification and salvation accrue to men from the death of Christ. . .Christ is head over all things and is given all authority in heaven and in earth.” (Phil 2:8-9) “. . .the enjoyment of certain benefits, even by the non-elect and reprobate, falls within the design of the death of Christ. . .the real question is: on whose behalf did Christ offer Himself a sacrifice? On whose behalf did He propitiate the wrath of God?. . .whom did He redeem from the curse of the law, from the guilt and power of sin, from the controlling power and bondage of Satan?” Specifically then, who is the ‘us’ Paul refers to in 1 Thess 5:10? Whose sins is Paul saying Christ died for in 1 Cor 15:3?

The answer to these questions is bound up in the meaning of ‘redemption.’ Scripture sets some strict guidelines for our definition of the term. Murray clarifies, “What does redemption mean? It does not mean ‘redeemability,’ that we were placed in a redeemable position. It means that Christ purchased and procured redemption.”

In Scripture Christ’s redemption rings with a triumphant note (Rev 5:9, Heb 9:12, Titus 2;14, Heb 1:3, Jn 6:38-39). His work is not semi-complete. It is not partial. As He said, on the cross, “It is finished.”

For the believer this is the best news because our “security inheres in Christ’s redemptive accomplishment. . .If some of those for whom atonement was made and redemption was wrought perish eternally, then the atonement is not. . .efficacious.” I’m not sure there could be a more scary thought for an honest believer who acknowledges the strength of his remaining sin!

Nonetheless, there are many who would object. Thus Murray uses the rest of the chapter to address the more common objections and the verses typically turned to by universalists.

The first objection he addresses is: Your position is inconsistent with a full and free offer of the gospel. To this Murray replies, “What is offered to man in the gospel?. . .the probability of salvation. . .the opportunity?” No, he responds, the gospel offers salvation! “He could not be offered as Savior and as the One who embodies in Himself salvation full and free if He simply made the salvation of all men possible or merely had made provision for the salvation of all. . .It is because Christ procured and secured redemption that He is an all-sufficient and suitable Savior.”

Murray proves his point from Rom 8:31-39. Here we read:

“(31) What then shall we say to these things? If God is for us, who can be against us? (32) He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? (33) Who shall bring a charge against God’s elect? It is God who justifies. (34) Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. (35) Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (36) As it is written: “For Your sake we are killed all day long; We are accounted as sheep for the slaughter.” (37) Yet in all these things we are more than conquerors through Him who loved us. (38) For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, (39) nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.”

Let us put forth the mental effort to follow Murray’s argument. Who is addressed in verse 31? Obviously those spoken of in verses 28-30 (those who love God, those who are called, those who are predestined, called, justified, and glorified). What then is the scope of ‘for us all’? ‘All’ cannot be broader than ‘us’ because Paul is essentially saying, ‘for all of us’. Thus the ‘us’ in verse 32 is the same as the ‘us’ in verse 31.

Furthermore, everyone who benefits from Christ’s death becomes a beneficiary of all the other gifts of grace (vs 32). Verse 33 is even more restrictive as both election and justification are mentioned. In fact, this verse points back to the predestination and justification mentioned in verses 28 to 30.

Finally, we see Paul, in verse 34, tying Christ’s death together with God’s justification and the vindication of the elect. Here again we must interpret the terms, ‘for us’ in light of verse 31. Further, death, resurrection, and intercession are all tied together in these verses. Thus we cannot make one more universal than the others. To leave us with no doubt, Paul concludes this section with strongly emphatic words which make it clear “the security of those to whom he is speaking.”

Murray’s second argument is based on Scripture’s teaching that “all for whom Christ died also died in Christ.” (Rom 6:3-11; 2 Cor 5:14, 15; Eph 2:4-7; Col 3:3). In Romans 5:8-9 we find Paul teaching “all who died in Christ rose again with Him.” Rose to what? Newness of life (Rom 6:4-5; 2 Cor 5:14-15; Col 3:3).

Thus, Murray points out:

- all for whom Christ died, died in Christ.

- all who died in Christ, rose in Christ to newness of life

- to die with Christ is to die to sin

- to rise with Christ is to live a life of obedience

- Therefore - Christ died only for those who die to sin and live to righteousness

His point made, Murray then directly addresses several passages commonly used to support universal atonement. He specifically looks at 2 Cor 5:14-15 and 1 Jn 2:2. In both cases he shows the misinterpretation errors of those who use these to say Jesus died for everyone. If you hold to universal atonement, I encourage you to read his clear exegesis. He closes this section with these words:

“It is easy for the proponents of universal atonement to make offhand appeals to a few texts. But this method is not worthy of the serious student of Scripture. . .when we examine Scripture we find that the glory of the cross of Christ is bound up in the effectiveness of its accomplishment.”

Words are cheap. Too often we turn to our own understanding, our own logic, our own experience to support our case. In so doing we forget: the Bible is our only source for a proper understanding of the atonement. Further, it is the only norm by which to test our understanding. Murray says, “No temptation is more subtle and plausible than the tendency to construe the atonement in terms of our human experience and thus to make our experience the norm.”

Murray closes with this warning, “[When] We drag down the meaning of Christ’s atoning work, . . .we evacuate it of its unique and distinctive glory. . .[This] is trifling with the most solemn spectacle in all history, a spectacle unparalleled, unique, unrepeated, and unrepeatable. To approximate this spectacle to the analogy of our human experience is to disclose a state of mind and feeling insensitive to the alphabet of Christianity.”

Regardless of your position, may we both tread with care as we articulate our beliefs - making sure, at every step, we are not misinterpreting God’s word and presenting a false gospel, thus making ourselves false teachers!

I may be a little naive, but I suspect most true Christians today do not struggle with accepting God as sovereign. Granted there are some who preach and others who believe God is a hand-wringing deity, stymied by unexpected actions, scurrying around trying to plug holes in His plans. However, I also believe (at least I hope) more and more Christians understand our God’s sovereign and gracious control over every creature and every action down to its minutest detail.

However, just because one believes in the sovereignty of God, does not, necessarily, mean they have the right view of His goodness. This is a point Jeremiah Burroughs stressed in his book, “The Rare Jewel of Christian Contentment.” It is the reason we ask ‘why’ when hard providence enters our life. It is the drive behind our anger and frustration when life takes turns we did not expect and do not desire. It is an area in which I have struggled.

A recent sermon along with personal reading and meditation brought new light to this subject. Not long ago I had the privilege of listening to Pastor D.J. Dickey as he reviewed Satan’s temptations of Christ. The underlying theme of Satan’s first temptation struck me hard. Satan was tempting Jesus to doubt God’s goodness!

In Matt 4:3-4 we read, “Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.” But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’”"

At first glance it may seem Satan is simply tempting Jesus to appease His hunger. At its most basic level this is true. However, look a little deeper. By his very suggestion (that Jesus turn stones into bread), Satan is casting a negative light on God’s care and provision.

Satan is suggesting Jesus ask God, “Don’t You know I’m hungry? Don’t You care I haven’t eaten anything in 40 days? You sent Me here. You told Me to stay. I did what You said, and look how You’ve treated Me.”

Sound familiar? If not, you may have never been forced to accept from God’s hand something which, in every aspect, appeared to you not only bad but awful! Thus we see Satan is tempting Jesus (as he tempts us) to question God’s goodness and care.

You may say, “I’ve never said, or even thought, such things.” I wonder, though, do you ever worry? Do you ever stew about situations in life? Have you ever been angry at God? Have you ever quit trusting Him and taken things into your own hands - determined to take care of something He has obviously bungled?

Not only do we find Satan using this simple suggestion, “God is NOT good” to tempt our Lord, we see him using it to tempt Eve. Is that not what he said? “Now the serpent was more cunning than any beast of the field which the LORD God had made. And he said to the woman, “Has God indeed said, ‘You shall not eat of every tree of the garden’ ?”" (Gen 3:1)

What is Satan suggesting? Is it not that God is not good? After all, if God were good, why would He deny her access to something which is obviously so beautiful, and healthy, and desirable? Satan delights in causing Christians to doubt God’s care, and presence, and goodness. Certainly we can testify to this in our own lives.

Sadly, however, the comparison to Eve’s temptation and Jesus’ temptation end with the tempter’s question. As we all know (and experience daily), Eve fell for it (as we are prone to do). Jesus, however, did not. Why?

The answer is quite simple, really. Jesus focused on explicitly obeying God’s word. Look again at His answer to Satan in verse 4. “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.” What does this mean? Jesus is saying His will is to do the work He was sent to do. So should our answer be. Yet, how can it be?

First, we must not be caught off guard. As Burroughs pointed out in his book, the time to prepare is before the battle. No one goes into battle with half-made armor. No one goes to battle with a dull sword. No one goes to battle with a lame mount. If we are to prevail, we must prepare.

Even after everything Jesus had been through, even after suffering depravation for 40 days and nights, even when He is physically at His lowest, Jesus was not unarmed. His strength lay in God’s word. Thus the Psalmist can say, “My flesh and my heart fail; But God is the strength of my heart and my portion forever.” (73:26).

Thus our Lord calls us to come to the standard. It goes back to knowledge. It goes back to commitment. It goes back to ‘who’ or ‘what’ really holds our heart. When Satan tempts us to question God’s goodness, we must return to what we know　is true. As our Lord showed by example, we must trust God’s word, regardless of what our eyes tell us is true.

May God grant us the grace that, with Paul, we may live our days proclaiming, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed;” (2 Cor 4:8-9)

As I continue reading through Redemption Accomplished and Applied, I am amazed at the depth of understanding John Murray exhibits. Christians are thankful for their salvation. They are looking forward to heaven. They understand their sins have been covered by Jesus’ blood. However, I wonder how well most of us comprehend the work Jesus accomplished on our behalf on Calvary?

I thought I understood. I thought I had a grasp on the redemption. However, the more I read the more I realize how little I really apprehended. Thus I am finding this book very valuable reading.

In chapter three, John Murray sets for the perfection of the atonement. He begins with his thesis statement, “. . .the satisfaction of Christ is the only satisfaction for sin and is so perfect and final that it leaves no penal liability for any sin of the believer.”

His point: to suggest human ability must be added to Christ’s work in order to satisfy God perverts Scripture’s teaching (Rom 8:1) and robs Jesus of the glory He earned by His work on the cross (Heb 1:3). Murray, anticipating objections which will be raised against such a statement, addresses the four major supports for his thesis in this chapter.

First he addresses the redemption’s historic setting. Scripture teaches Jesus’ work was accomplished once for all without our participation or cooperation. Jesus performed a real act in real time and space. Murray points to Gal 4:4-5 where we read, “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons.” Murray points out Both the incarnation and redemption “. . .are historically located and neither is suprahistorical or contemporary.”

Second he addresses the finality of our Lord’s work. He calls our redemption , “. . .a completed work, never repeated and unrepeatable.” Christ continues as our high priest, but the atonement is not an ongoing event. Murray goes on to say, “. . .the atonement of which Scripture speaks is the vicarious obedience, expiation, propitiation, reconciliation and redemption performed by the Lord of glory when, once for all, He purged our sins and sat down at the right hand of the Majesty on high.” (Heb 10:12)

Third Murray speaks of the uniqueness of Jesus’ work. “It is indefensible and perverse to. . .reduce the vicarious sacrifice of Christ to a denomination that will rob it of the unique and distinctive character which the Scripture applies to it.” In support of this point the author quotes from Hugh Martin who said, “Vicarious sacrifice. . .is one solitary, matchless, Divine transaction - never to be repeated, never to be equaled, never to be approached.”

John Murray’s final defense of his thesis is the intrinsic efficacy of Christ’s work. Scripture says Jesus’ work fully satisfied God’s justice. God didn’t just graciously accept something less than full satisfaction. Murray put it this way, “Christ. . .did not make a token payment which God accepts in place of the whole. Our debts are not canceled; they are liquidated.” Thus we read in Hebrews 10:14, “For by one offering he hath perfected for ever them that are sanctified.” Also in Hebrews 5:9 we are told, “And having been perfected, He became the author of eternal salvation to all who obey Him,”

Next time we will delve into the extent of the atonement. The upcoming chapter will take more time to cover and more work to comprehend. I leave you with this verse from Psalms 103:12: “As far as the east is from the west, So far has He removed our transgressions from us.” Thank God He did!!!

Job 19:25-26 For I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God,”

This might not be the first (or even the last) text which comes to your mind when you think about Christmas, however, Jesus Christ could never have been our Redeemer, had He never become an infant growing in Mary’s womb. Thus, thinking of Jesus’ reason for coming is really a big part of a right thinking about Christmas.

As I read through some of Matthew Henry’s comments on this verse, I found it a bit eye opening. Although this verse may be familiar to you, it seems we rarely take the time to stop and think about what is being said. Thus I will share with you these thoughts from Matthew Henry.

“There is a Redeemer provided for fallen man - Jesus Christ. The word for Redeemer is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate belonged. Our heavenly inheritance was mortgaged by sin; we are utterly unable to redeem it by ourselves, but Christ is kin to us, our closest kinsman, and He is able to redeem. He has paid our debt, satisfied God’s justice for sin, and so has taken off the mortgage and made a new settlement. Our persons also need a Redeemer. We are sold for sin and sold under sin; our Lord Jesus has worked out a redemption for us and proclaims redemption to us, so He is truly our Redeemer.

“Job believes in the happiness of the redeemed and his own title to that happiness. He knows how the body is corrupted by the grave but speaks of it without concern. The same power that made man’s body out of common dust can raise it out of its own dust. He comforts himself with hopes of happiness on the other side of death and the grave. Soul and body shall come together again, and the body that must be destroyed in the grave will be raised again as a glorious body, a spiritual body.”

One cannot help but marvel at the hypocrisy which riddles our world. While we are often frustrated at how quick non-Christians are to call Christians, in general, hypocrits, the truth is we are guilty of this sin. And, while we might expect our culture’s dedication to a relativistic worldview to diminish the issue, reality shows it has not.

The church, as a general rule, is riddled by at least three different errors in judgment - or a combination of the three. We have church attendees who, for whatever reason, refuse to ever make a judgment or even state a strong opinion about the actions or attitudes of another. They take Jesus’ words, “Judge not that you be not judged” in Matthew 7 and ignore His admonitions to address a sinning brother or sister in Matthew 18.

Other church attendees take a branch off the pharisees’ vine. This group has absolutely no problem judging other folks. In fact they state their opinion as though they were ‘law’ about what others wear, where they live, how they school their children, what they eat or drink, or the activities in which they participate - in other words anything! Sadly these folks are not willing to discuss their judgments based on Scripture, but like we will see in the passage which follows, they are often excuse questionable (or possibly even sinful) activities in their own lives.

Thankfully there are also those who seek to attain a Scriptural balance. They seek to address sin first in their own lives and then, as they must, in the lives of those around them. They seek to leave heart judgment to God while tackling wrong actions in their own lives and humbling addressing them in the lives of those closest to them. They are far from perfect - and know it - but do not let their own imperfections stop them from seeking to obey Scripture if they see blatant sin in their own life or in their brother or sister’s life. Yet they spend much more time seeking ‘sin; in their own lives than looking for it in others.

Sadly the third group is the minority. I suspect the second believes they are actually part of the third while, in reality, most prefer to remain in the first thus escaping the command to examine our own lives, deal with our own sin, and open ourselves to accountability to one another. Yet, while Jesus did say, “Judge not that you be not judged” (a verse we hear quoted frequently), He also told us to make righteous judgments. Thus, in an earlier post, we discussed how the two can be reconciled.

Lately, however, I have been reminded of how the second group’s mentality has permeated our churches. We have folks who call themselves Christian who are not only judging those outside but are attacking their brothers and sisters on the inside.

While ‘attacking’ may seem a bit strong, this is how Jesus viewed similar accusations addressed at Him. In John 7 we find Him in the temple, during the feast, discussing the Scriptures with the people. They marvel openly at His understanding and wisdom. Then He asks a seemingly strange question (given the people’s current attitude and what appears to be a ‘teachable’ moment). He asks, ‘Why do you want to kill me?’

I do not believe the question just slipped out. His side of the conversation goes right from showing His own actions to be in accordance with God’s will to showing their actions as being in direct conflict with God’s will as revealed through Moses. In other words, He is using this opportunity to reveal their hypocrisy, yet again. In verse 24 we read: “Do not judge according to appearance, but judge with righteous judgment.”

Jesus is referring to His healing of the impotent man (Jn 5:9, 16, 18), and their response. Jesus is pointing to their own hypocrisy. If you remember, the Jews considered circumcision their identifying mark. Thus it played a very important role in their rituals. When it was time to circumcise a male baby - Sabbath or not - the deed was done. Thus Jesus is saying, “You will do work to keep tradition, but you wish to kill Me because I help someone on the Sabbath.”

So often our own hypocrisies are as obvious. Matthew Henry makes some very applicable and pertinent observations. He says, “It is contrary to the law of justice, as well as charity, to censure those who differ in opinion from us as transgressors, in taking that liberty which yet in those of our own party, and way, and opinion, we allow of; as it is also to commend that in some as necessary strictness and severity which in others we condemn as imposition and persecution.

“We must not judge concerning any by their outward appearance, not by their titles, the figure they make in the world, and their fluttering show, but by their intrinsic worth, and the gifts and graces of God’s Spirit in them.” (italics in original)

How quick we are, however, to judge others. How quick we are to forget who ‘we’ really are. How quick we are to set our standard as the standard instead of examining Scripture and seeking the balance only God can give. As John Trapp said, “Nothing is more ordinary with many than to precipitate a censure, to exercise their critics, and to reprehend that which they do not comprehend.” Hard words!

I end with a couple more hard statements from Trapp. I believe we all would do well to consider them carefully - because, to some degree, there is no doubt we are all guilty of this sin. He says, “. . .the Protestants force the Bible to follow them. . .our condemnation is so expressly set down in our own Bibles, and is so clear to all the world, that nothing more needs hereto than that they know to read, and to have their eyes in their heads, at the opening of our Bible.” Do you know what the Bible says on this subject?

The ‘Reading the Classics’ group at Tim Challis’ blog are at it again. This time we are reading “Redemption Accomplished and Applied” by John Murray. While the previous two books which I have read with this group: “True Christianity” by William Wilberforce and the one we just finished “The Rare Jewel Of Christian Contentment” by Jeremiah Burroughs are books written by authors from another time - one might say another era - John Murray is of a more modern time.

John was born in Scotland. A founder of the Westminster Theological Seminary where he taught systematic theology, John is perhaps best known (according to my book’s cover) “for his deep devotion to the truths of Scripture.” He joins a handful of men who have lived and / or died in the last few generations and yet actually knew what they believed, were passionate about those beliefs, and were effective in communicating them. Perhaps it is for these abilities “he was regarded by many as the foremost conservative theologian in the English-speaking world.”

Whatever the reason, this book is a masterpiece. While I lament what I call the ‘fluffiness’ of most modern Christian literature - from novels to supposedly deep theological treatises - Redemption Accomplished and Applied reads more like a Puritan classic than a book originally published in 1955. While this book is not an easy read (in other words something you can read with your mind on cruise control), it is a valuable read. Perhaps that is why it has been republished several times in the ensuing years.

Murray breaks the book into two parts. In the first he addresses Redemption Accomplished. In the second, Redemption Applied. Like any good speaker or writer, the author does not leave his readers to guess where he is headed. In the first chapter he lays out his thesis then moves directly into defending it from Scripture.

Have you ever wondered why Christ had to die? Today many firmly believes any way which feels good will get you to God. Thus the idea any God would send His Son to suffer and die in the most barbaric manner seems a bit extreme. I suspect you have heard someone say, “I’d never believe in a God who would kill His own Son!”

Perhaps it is this mindset which makes Murray’s book so valuable to Christians today. Not in the least daunted by public opinion or cultural revulsion, he tackles the issue head on. His thesis: Did Christ really have to take on human form, live a sinless life, and die on a Roman cross to redeem us from our sins? OR Was this the ONLY way God could redeem the world or was it just the one He chose from among many?

For many years the later had been the accepted belief. Great Christian thinkers including St. Augustine and Thomas Aquinas believed God could have forgiven man’s sins and saved the world without Christ’s blood sacrifice. This viewpoint is called ‘hypothetical necessity.’ However, a growing number of theologians have come to believe Christ’s death was more than a hypothetical necessary. In fact, they believe it was a ‘consequent absolute necessity.’ In other words, God’s sovereign good pleasure and the perfection of His nature required this means to purchase our redemption.

Our redemption flows freely from God’s sovereign love. While we accept this source, as we contemplate the extreme price Christ paid on our behalf, it is only natural to wonder if such a radical method was really necessary. Was it really the only way?

Murray begins to support his thesis that this was the only way by pointing to the absolute perfection of God’s nature. He asserts the perfection of God’s nature required no less than the brutal death of His Son on a Roman cross. While many might agree, few are able to articulate why they hold this belief. Murray, however, labor under no such disability.

First he shows numerous Scriptural passages which support this position. Hebrews 2 says our redemption required suffering. John 3 suggests there was no other option. In Hebrews 1, 2, and 9 the author argues sin’s gravity required Jesus’ blood. Only His blood could meet God’s requirements of efficacy and vicariousness. Furthermore, as Hebrews 9 clarifies, while the Levitical sacrifices prefigured Christ’s sacrifices, they were also patterned after His sacrifice.

Second, the nature and gravity of our sin and guilt also dictate redemption’s requirements. We tend to belittle our sin. We trivialize and excuse it with great ease. However, this does not change the reality of our sin, nor its depth and enormity in God’s eyes. Thus our sin necessitates the nature and gravity of the price due to purchase our redemption.

Thirdly, while few if any would argue the manner and method of our redemption is ultimately an expression of God’s supreme love, logic recognizes only such a supreme cost would be able to truly reveal the depth and extent of God’s love. However, if Christ’s death were only one of many options available by which God could reconcile us to Himself, the very existence of other these options would deface God’s supreme love.

Finally, Murray points to what is, perhaps, the strongest argument in support of his thesis. He says only Christ’s sacrifice could vindicate God’s holiness and justice. Just as we try to trivialize and minimalize our sin, we also try to diminish and reduce God’s holiness and justice. However, while we may fool ourselves, reality does not change. Our sin is such an extreme affront to God’s character it rightly deserves His unmitigated anger. Thus without Christ’s sacrifice our sin can and will never be dealt with.

Without Christ’s sacrifice on a cruel Roman cross in a small middle-eastern land over 2,000 years ago, there would be no remission of sin, no hope of reconciliation to highly and rightly offended God, and no redemption for a helplessly lost people. This knowledge, alone, should cause us to burst forth into doxology with the apostle Paul who said (in Romans 11:33):

“Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!”

Off and on, as I find time, I have been reading through a book put together by Grace Community Church in honor of Pastor John MacArthur’s fortieth year as their pastor. This book entitled “Truth Endures” is, primarily, a collection of congregation favorite sermons preached by Pastor MacArthur over the past forty years. I say ‘primarily’ because the book begins with a wonderful biography of Pastor MacArthur written by Iain Murray.

One of the most amazing thing about this collection is how these favorite sermons span the years. For example, one favorite is the first sermon John preached at his new church. Others are from the 70’s or 80’s - what most of us would consider the early years. Obviously, while Pastor MacArthur has commented on his spiritual and practical growth over the years, God had already blessed this man with a wonderful understanding of the foundational principles of Christianity. Furthermore, John was committed to expository preaching, right from the start. The depth of his early sermons reveals this.

As I have read through these sermons, I have been blessed and exhorted and encouraged and convicted. Each one is a hallmark for the truths it proclaims and its unrelenting commitment to God’s word.

While most books I read focus on one subject - and, I believe, this is good and necessary as a general rule - this book covers a gamete of subjects all interconnected by their tie to the teachings of God’s’ Word. I strongly encourage you to get it and read it for yourself.

Over the next few days or weeks maybe even months, I will be sharing excerpts from some of these sermons - excerpts which I believe will not only give you a taste of the value of this book, but will also, I pray, convict and encourage and uplift you as they are me.

Today I will focus on Pastor MacArthur’s Sermon from December 26, 1976. This sermon entitled, The Simple Gospel, has ‘endured as a favorite for more than thirty years.’ Pastor MacArthur’s text was John 8:21-30. His premise: “What happens when a person maintains the masquerade of Christmas, giving homage to an event, but not tolerating the individual in which that event finds its meaning? If receiving Jesus Christ results in an abundant and eternal life, then not receiving Jesus Christ results in receiving the curse of God.”

He then turns to John 8 which he calls a difficult passage which makes him “want to cry out with Richard Baxter, ‘Oh, for an empty hell and a full heaven!’” Let’s look at the passage:

“Then Jesus said to them again, “I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come.”So the Jews said, “Will He kill Himself, because He says, ‘Where I go you cannot come’?”And He said to them, “You are from beneath; I am from above. You are of this world; I am not of this world. Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins.” Then they said to Him, “Who are You?” And Jesus said to them, “Just what I have been saying to you from the beginning. I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him.” They did not understand that He spoke to them of the Father. Then Jesus said to them, “When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him.” As He spoke these words, many believed in Him.”

As Pastor MacArthur points out, those ‘who give lip service to Christianity while rejecting Christ are engaged in the most foolish kind of fun.’ This is serious stuff. This is stuff we all should be paying attention to. Remember, Jesus is speaking to the Pharisees. These are religious people. These people not only thought they were headed to heaven, they knew they were going there. What about me? What about you? How closely do our ‘convictions’ about our eternal destiny line up with theirs? More importantly, how closely do our reasons behind our convictions line up with Scripture?

Pastor MacArthur went on to point out several ways to ‘guarantee’ we will die in our sins. The first way he listed was to be self righteous. He said, “The first way to guarantee that you will die in your sin and not go to the Father’s house in heaven with Jesus is to be convinced that you don’t need to be saved, that you are spiritually all right. By far, those who deny their need of a Savior are the most difficult people to reach. . . Self-righteous people, who have developed a system that they believe gives them the right to enter God’s presence, are the hardest people to convince that they need a Savior because they already feel they are fine.” Upon what or whom is your salvation based? Is it really based on Scripture or are you being misled?

He went on to relate an article sent to a Melbourne newspaper by someone who had heard Billy Graham preach. The article read, “After hearing Dr. Billing Graham on the air, viewing him on television, and seeing reports and letters concerning his mission, I am heartily sick of the type of religion that insists my soul and everyone else’s needs saving, whatever that means. I have never felt that I was lost nor do I feel that I daily wallow in the mire of sin, although repetitious preaching insists I do. Give me a practical religion that teaches gentleness and tolerance, that acknowledges no barriers of color or creed, that remembers the aged and teaches children goodness and not sin. If in order to save my soul I must accept such a philosophy as I have recently heard preached, I prefer to remain forever damned.”

God be merciful!

The second way we can guarantee we will die in our sins is to be earthbound (vs 23). Pastor MacArthur said, “If you want to guarantee that you will die in your sin, just be part of the world system and accept what it offers. Then you can be classified as ‘sons of this age’ (Luke 16:8) entrapped in ‘this present evil age,’ from which Jesus seeks to deliver man (Gal 1:14). Opposed to the truth of God, the world propagates its own self-righteous system.”

Before you assume this is an area of no concern, think again. In my judgment, we are far too influence by our culture. We need to take a good hard look at Scripture (a good place to start might be the Sermon on the Mount) before we consider ourselves free of this pitfall.

The third way we can guarantee we will die in our sins is to be unbelieving (vs 24). Pastor MacArthur says, “You don’t have to go out and kill someone and be bad to go to hell, because hell is not just for criminals, it is for everyone and anyone who refuses Christ. If you refuse Christ in this life, God isn’t going to force you to dwell with Him forever in eternity. . .Because Jesus was identifying Himself with God, saving faith not only becomes a question of turning from sin, but trusting the Son as well. It’s a question of believing Jesus is who He claimed to be. You ask, ‘Am I going to die in my sin unless I believe that He is all that He claimed to be?’ That’s right.”

The last way to guarantee we will die in our sins is to be wilfully ignorant (vs 25). Pastor MacArthur said, “The Jewish leaders had enough evidence about Christ, they just refused to believe. . .They were wilfully ignorant of Christ’s identity. . .

“I wish we could transport ourselves back in a time capsule and meet those people so we could understand the tragedy of rejecting Christ. You would get a little idea of the intensity and the fearfulness of such a warning as Jesus made here.” I suspect we would be AMAZED at how much they are like most ‘Christians’ today. God grant we are not like them.

God grant us the grace to study His word that we may know beyond a shadow of a doubt the Jesus we are following, the Jesus we claim to believe, is the real Jesus - the only way to God. While the gospel is simple, there is only ONE TRUE GOSPEL! We must not settle for a carbon copy or a substitute spawned by man’s ideas or our own self-righteous conceptions.

I do not believe I am alone when I say much of my Christian life I have had only a hazy idea of my goal. I could define it in broad terms - to please God. I could define it in even broader terms - to escape hell. I might even define it in wrong terms - to be happy.

If others share this situation, it is no wonder Christians, and the church at large, often seem like they are crippled and unprepared for the task before them. I think we could compare our situation to that of an auto mechanic who knew next to nothing about cars. Imagine trying to fix a car without having an understanding of how a car is supposed to work.

What, then, are the key elements to our Christianity? What are the foundational principles upon which our faith rests? What things must a Christian never compromise? What is the goal of our lives?

I must say although I have been forming a clearer understanding of ‘where’ I am headed and ‘how’ I should act as I travel this road, I am, as so often happens, indebted to many Godly men and women who have helped me. Everything I read. Every sermon or Bible class to which I listen. Each one has helped bring me develop a more complete knowledge of my goal and purpose in life.

Pastor John MacArthur has done us all a favor by delineating these three aspects as the ‘Foundational Principles’ of our Christian life. In so doing, he has turned a spot light, as it were, on three key issues which should be foremost in our thinking at every turn of our lives. The three foundational principles which he points to as being the key points behind our existence are: The glory of God, the Lordship of Christ, and the Spirit’s plan for the church.

Today, with the help of Pastor MacArthur, I want to look at the first foundation of grace, the glory of God.

Years ago I learned parts of the Westminster Catechism. One answer has stuck with me through the years and thus I have known, on some level, this was my goal. The question asks: What is man’s chief end? The answer is: Man’s chief end is to glorify God and to enjoy Him forever.

A simpler version, the children’s shorter catechism which I have been teaching to my little boy asks: Who made you? Answer: God did. Question three: Why did God make you? Answer: For His own glory. Thus, this point really ought to be foundation to our understanding. Children in our Sunday School classes should know more than just Bible stories. They should, to be effective they must know why they exist!

How do we glorify God? Pastor MacArthur listed 13 ways our lives can and should bring glory to God.

1 - By confessing Jesus Christ as Lord. No one can glorify God who does not confess Jesus as Lord. To deny this is to diminish God’s testimony. Remember what God said at Jesus’ baptism? If you deny Jesus Lordship, you call God a liar. Obviously this is not glorifying to God.

2 - By aiming my life at this purpose. This point ties in nicely with so many things I have been reading and studying of late. The point of my life is NOT to bring attention to myself. The point of my life is to point others to God. In other words, all my life should be lived to the glory of God. Sounds simple. I think we would all agree we cannot actually do something unless we are making it our end. However, what, exactly does this mean?

It means we are willing to glorify God no matter what the cost. It means we deny ourselves, take up our cross, and follow Christ. It means what makes me feel good matters less than what makes Him look good.

It also means nothing hurts me more than to see God’s name drug through the mud. The Psalmist expressed this when, in Psalm 59, he said zeal for His house had consumed him. This is the one thing which aroused serious emotions in our Lord. Today it is far too easy to find examples of God being dishonored in places and amongst people who ‘profess’ to be for Him.

It also means I’m content when others are honored above me - no matter how hard I have worked - if God is glorified. Our pride is SO strong. This is harder to do than it sounds.

3 - By confessing sin. Remember the story of Achan in Joshua 7? Joshua told Achan to give glory to God by confessing his sin. By confessing our sin, we acknowledge God’s judgement upon us and our sin is just. By confessing our sin, we adjust our hearts to accept God’s chastening with a proper attitude. As Pastor MacArthur pointed out, a person who really understands the horror of their sin can / will never complain about their trials - no matter how frequent or difficult they may be.

4 - By trusting God. When our faith does not waiver, when we believe His word while all around people depend upon everything and anything else, when we believe although our outward circumstances make it seem as though He has abandoned us or lost control, this brings glory to God.

5 - By being fruitful. There are two types of fruit - the fruits of the spirit which are attitude fruits and the fruits we are to produce which are action fruits (Phil 1:11, Heb 13:15, Col 1:10). BOTH should be present in our lives if we are to bring glory to God.

6 - By praising Him. Praising God simply means we acknowledge and laud God’s attributes and His works and give Him honor and thanks for both.

7 - By praying. Why do you pray? Do you think you will convince God to act or change His mind? If we understand God’s sovereignty, prayer might seem a superfluous act UNLESS we realize our prayers acknowledge our dependence and thus, when God answers our prayers, His glory is further displayed.

8 - By using our spiritual gifts. God has given us these gifts for a reason. The Holy Spirit enables us to use them to the benefit of the church. This brings glory to God.

9 - By bringing other to Christ. God is glorified as His name is exalted across our nation and around the world.

10 - By proclaiming the Word. God’s Word, our Bible, glorifies God as it reveals to us the truths about who He is and what He has done and is doing.

11 - By being morally pure. In a word where lasciviousness reigns, a morally pure person is an odd person. It is what makes them odd which brings glory to God.

12 - By being united with fellow believers. Remember - they will know we are Christians by our love for one another. This, too, honors and glorifies God.

13 - By being content. This should have come to your mind almost immediately if you have been following our study on contentment. It is impossible for a discontented Christian to glorify God.

To God Be The Glory - GREAT things He hath done!

God is love. We’ve all heard that. In fact, some focus so much on God’s love, they fail to remember the equal truths of His justice and holiness. This failure often leads to a shallow view of the ’sinfulness’ of our sin.

However, God’s love is also the keynote for the Christian. It is what separates Christianity from every other religion in the world. Ask any believer of any other religion if their God loves them. Their answer will be ‘no’.

In fact, take a look at a little history. Every pagan god in every age has been / is a demanding creature who requires great sacrifice and great servitude from his/her creatures. He/She is the frowning countenance overlooking their life. He/She is the avenger needing to be appeased.

Consider the parable of Elijah and the prophets of Baal. Notice how the prophets try to ‘appease’ their god, try to obtain his ‘attention’ and ‘favor’. “So they cried aloud, and cut themselves, as was their custom, with knives and lances, until the blood gushed out on them. . .” (2 Kings 18:28)

Notice those words, “as was their custom”. What was their custom? Cutting and gashing themselves with knives until “the blood gushed out of them.” Horrid you say?

Horrid indeed. However, little changed in false religions today. While people may not run around bleeding everywhere, consider the devotion to Allah which prompts the zealots to commit suicide to please their ‘god’.

My point - while we must never over-emphasize God’s love at the expense of His justice and His holiness, God’s love is what makes Christianity so unique. As Jesus told His disciples, “By this all will know that you are My disciples, if you have love for one another.”

As Christians we deeply need this love. God made us to be utterly fulfilled in the loving environment of the Church. We need to show this love to all who cross our path, regardless of the risk. This is what Christ was saying to His disciples.

In fact, if you wonder just how you’re doing fulfilling His command, look at your relationships. You can tell if you are building relationships based on the right things if your relationships are such that you are not seeking to ‘get’ something but are looking to God for your reward.