Category: From Your Pastor

From Your Pastor: Gentleness

Gentleness is having the tone and the touch of Jesus Christ.

When Jesus speaks of himself he’s gentle and lowly in heart. And He calls believers to learn from Him.

Jesus says: “…Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matt. 11:29; cf. 1 Cor. 10:1). We are called as Christians to be like Christ in our gentleness. To walk worthy of our calling as a follower of Jesus is to walk “with all humility and gentleness, with patience, bearing with one another in love…” (Eph. 4:2). Gentleness in tone and touch is a visible sign that one’s heart is at rest and calm under the influence of Christ’s grace.

We live in a rude culture of hostility and anger and vindictiveness and general unkindness. Christian gentleness can be an important response to this kind of behavior. In fact, gentleness by Christ’s grace may be are most effective and influential way of bringing change in our culture today.

How could Christians live influentially and effectively in the culture today, particularly in a time of confusion over sexual identity and name-calling in politics? Gentleness.

What could be our answer to aggressive driving? Gentleness.

What could be our response to rushed and rudeness? Gentleness.

What could cause those who perceive that Christians are unloving to listen to our Gospel? Gentleness.

What could be our answer to “pushy”? Gentleness.

What could be our answer to a sarcastic remark? Gentleness.

What could be our answer to those we may disagree with? Gentleness in tone and touch. Specifically, “speaking the truth in love” (Eph. 4:15).

Imagine that we could as Christians say with King David “…Your gentleness made me great” (2 Sam. 22:35-36) in the midst of a hostile and rude culture. This is the godly influence that could be useful to us as the Church.

Gentleness is a fruit of the spirit. The Spirit of God is pleased to rule over our hearts in such a way that our tongues may possess a gentle tone and our hands and bodies may be used as instruments of kindness with a gentle touch.

When we were young we read in our fairy stories about a gentle giant. As we got older and experienced more of the real world we were surprised to find that he’s not so gentle. But Jesus is. What was attractive about the gentle giant was that he was very strong, but in his strength, he treated others kindly. He was powerful, yet kind. Isn’t this story of the gentle giant really a story about our longings for one like Jesus Christ? Gentleness like meekness is strength that is under control and used in tone in touch to be kind and gracious to others?

One of my teachers used to speak of “gentle-ing himself” when he saw that his heart was upset or impassioned by sin or an aggravation of others. This teacher understood that lack of gentleness was a heart problem. It showed a lack of grace and a need for Christ. At times, I find myself thinking of this and seeking to gentle myself in places where there’s potential controversy or conflict, or in crowded places, or in long lines, or in times when I’m running late and there’s traffic, and when I perceive folks are being inconsiderate of my time. These are times to think about “gentle-ing oneself” methinks. By God’s grace…

Sadly, in the church, we can forget to gentle ourselves. Sometimes when we argue (discuss?) theologically, we can forget gentleness. We can so desire that the truth be told, that we forget tone and touch in telling that truth. We forget to “speak the truth in love” even to one another (Eph. 4:15)! Yet gentleness is one of the most important characteristics that should describe us in our engagement with one another, especially when we disagree. The Bible teaches us:

“The servant of the Lord must not be quarrelsome, but kind to everyone, able to teach, patiently enduring evil. Correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth…” (2 Tim. 2:24-25).

We see doctrinal positions and personal opinions publicly posted on Facebook and other social media. But what is revealed is often more than truth or a mere opinion. What we see are sinful dispositions and hearts that are in desperate need of Christ-like gentleness. Should we wonder by this kind of online behavior why many distance themselves from us and will not come to hear our Gospel?

Beloved, let us pray for kindness, the ability to teach or persuade others patiently, and to correct with gentleness. For every public display of lack of gentleness that is tweeted and posted on social media, as Christians, let there also be a transparently honest and humble public display of repentance tweeted or posted.

We should remember that like a lot of things in this life, gentleness is “caught” not “taught”. We can have an understanding of what gentleness is, and have an ability to define it, and even be dogmatic about what it’s definition is 🙂 yet we learn it best from seeing it in others. We learn it by imitation. We learn it from being in communion with Christ and learning to be like Him. The glory that will be reflected on us and in us as we are transformed by Christ’s Spirit is the temperament of gentleness toward others (2 Cor. 3:18). As King David, we can possess hands trained for war, living as warriors for Christ in the present cultural battle, and yet gentleness is what will make us great (Psalm 18:34-35). Gentleness is bold because it is God-like, but this does not mean that it’s ever fearful. If we truly want greatness, it must come through godly gentleness.

But gentleness cannot be learned while being rushed and in a hurry all the time. Gentleness cannot be learned in being concerned only about one’s self. Gentleness cannot be learned while seeking to exert one’s opinions without listening, or in seeking to be first (3 John 9). Gentleness cannot be learned as long as one would seek to be right all the time. As our forefather John Calvin wrote convictingly:

“You will never attain true gentleness except by one path: a heart imbued [saturated/permeated] with lowliness and with reverence for others.”

Need gentleness? Embrace Christ, and let him gentle on you through His grace. Then by His Spirit, gentle yourself and go and be influential and effective in your gifts and calling in this world. Let’s cultivate a culture of gentleness in our Christian congregations and in our larger community. Let us tweet and post on social media with gentleness, too.

Let us be a gentle-ing, counter-cultural influence,

by speaking the Gospel and living it out gently.

 

In Christ’s love,

Pastor Biggs

From Your Pastor: Presbyterian Pentecostal Outpourings: Revival and the Reformed Tradition

Reformed teacher Robert Davis Smart asks an important and pointed question in the book Pentecostal Outpourings: Revival and the Reformed Tradition: “What Presbyterian today is there who prays for the outpouring of God’s Spirit?”[1] Let us prayerfully consider his question. Is there anything particularly unusual about having the words “Pentecostal” and “Reformed” in the same title of a book made up of Reformed scholars teaching on the gracious work of the Holy Spirit in revival? Though the term “Pentecostal” has been abused by well-meaning Christians, it is actually a biblical term that should be used more often by scholars, pastors, and laypersons in the Reformed tradition.

We should be reminded that “Pentecostal” simply refers to Christ, who is the Source of all Holy-Spiritual benefits and blessings for His Church. We who are confessional and Reformed, who seek to be Christocentric (Christ-centered) in our emphasis on the Person and Work of Christ, should understand that “Pentecostal” first and foremost refers to the Source of all power and blessings on God’s people as the Ascended-Enthroned Christ continues His work in and through us to the ends of the world (Acts 2:33-41; Matt. 28:18-20).[2] The book Pentecostal Outpourings is an outstanding book of essays by various scholars, pastors, and teachers in the Reformed Tradition to “promote the knowledge of God, the gospel of Christ, and the great outpourings of the Spirit through a variety of Reformed authors reflecting and applying historical and biblical lessons for today’s Christian leader”.[3]

What are genuine revivals? Revivals are genuine movements or outpourings of the Spirit upon the Church when God does a mighty work above His normal working through the ordinary means of grace (preaching, sacraments). It is important to note that a revival is foremost the “sovereign, extraordinary, saving activity of the Holy Spirit and is characterized by an intense sense of God’s presence.”[4] Yet a revival can be confused with “revivalism”. A revival refers to the genuine and sovereign work of God’s Spirit in contrast to the counterfeit work of man in “revivalism”.[5] To use a popular distinction: Revival is “prayed down”, through humility and faithfulness to God’s means of grace in the Church; Revivalism is “worked up”, through the plans, powers, and techniques of man to produce certain quantifiable results.[6] As Pastor Eifion Evans wrote helpfully, revivalism tends to deny “God’s sovereignty and providential order”, and the essentially “inward nature of regeneration and substitutes an outward profession or response for the evidence of a transformed lifestyle.”[7]

Revivalism has at least three important characteristics: 1) It is man-centered. The focus is a man-centered “decisionism” rather than the preaching of Christ, His Person and work; 2) It is “worked up” through emotions. There is a focus on entertainment, particularly in emotional and sentimental music; 3) It tends toward individualism away from a visible, orthodox congregation of saints. There is a separation from, and sometimes complete neglect of the visible church, the importance of church membership, and the important submission to pastor-elders.

We should note that the experience of God’s love, and true emotions of joy and praise of God are important, and are legitimate responses to revival, but these must always be tethered to God’s Word. The Spirit works through His word. Therefore, the reactions and experiences of folks to the Holy Spirit, like the revival itself, must always be tethered to God’s holy, breathed-out Word. We must see to it that genuine revival never devolves into revivalism. Though there are abuses and misunderstandings, true and genuine revival ought to be sought out by those in the Reformed tradition. In fact, Martyn Lloyd-Jones (1899-1981) commented that

“There is no subject which is of greater importance to the Christian church at the present time than that of revival. It should be the theme of our constant meditation, preaching and prayers.”[8]

The book Pentecostal Outpourings defines a genuine revival specifically as the time when the “presence of God’s Spirit has been experienced by His people in a particularly powerful way.[9] Additionally, a genuine revival represents

The powerful work of the Holy Spirit in which there is recovered a new awareness of the holiness of God among His people. This heightened knowledge brings in a new season of the conviction of sin, which, in turn, leads to heartrending repentance. This lowly humility ushers in an awakened love for Christ. Believers begin to pursue personal holiness. Love for other believers intensifies. The gospel spreads like wildfire. Sinners are brought to faith in Christ, and the church is enlarged and empowered.[10]

Note the characteristics of a genuine revival here. If KCPC experienced a genuine revival, what would it look like? Both personally (individually) and corporately (as a congregation), because of the Holy Spirit’s powerful working, there would be a deeper awareness of God’s holiness and character. This would produce a greater fear, awe, and reverence for God. This deeper awareness of God would cause us to see more clearly the depths of our depravity and need for more Christ, and a deeper repentance. More particularly, a “heartrending” repentance because we would be sorry not merely for the consequences of our sins, but because our sins offend God and hurt others. There would be a deep, spiritual humility that would love Christ more, and desire to be holy, gentle, more like Him. This would cause us to overflow in love for one another, and more of a concern for the souls of men, that would cause the gospel to spread. The church would grow both spiritually and numerically.

In times of true revival in church history, it was not the opposition to the revivals that were as problematic as the so-called “friends” of the revival. One tremendous problem of revivals in church history has been the problem of a counterfeiting of the Spirit’s holy work.[11] Revivals have been criticized in church history because of emotionalism, and because personal testimony time could replace the preaching of God’s Word, and sound, biblical exposition.[12] Furthermore, revivals could be too “emotionally driven” and downplay the good of denominational distinctions, “watering down” theological truths.[13] Jonathan Edwards (1703-58), sometimes called the “Theologian of Revival”, was mightily used by God’s Spirit as a minister of the First Great Awakening in North America (ca. 1730s-40s). Edwards is remembered for faithfully defending revival on two fronts: (1) The rejection of fanaticism (or “friends” of revival) and, (2) Anti-revivalism (“opposers” of revival, or those suspect of all revivals). Edwards’ revival theology was to encourage ministers and churches to seek God for more “outpourings of the Spirit”, and to defend this as a Presbyterian credenda (something believed and confessed) and agenda (something done, or lived out).[14] Edwards rightly warned critics of genuine revival when he said, “To oppose a genuine revival is to oppose God Himself”.[15]

Against both counterfeit fanaticism and anti-revivalism, Edwards wrote that a genuine and true revival could be recognized by a few important characteristics:

  1. Christ-centered: True revival makes much of Jesus Christ, not a focus on self;
  2. Humble, Other-worldliness: True revival operates against Satan, the world, and the flesh;
  3. Use of Means of Grace: In true revival there is a higher regard for Scripture and preaching;
  4. Witness and Seal of the Spirit: The Spirit of truth witnesses to genuine revival’s validity;
  5. Personally, Congregationally, Culturally Transformative: A change of heart evidences itself in love to God and others (this has societal and cultural implications).[16]

Prayer is of utmost importance for revival. The grand object of prayer is to be that the Holy Spirit may be poured down on our ministers and churches, that sinners may be converted, the saints edified, the interest of religion revived, and the name of God glorified. Prayer, because it is a weapon common to all who are friends of truth and holiness, is one sphere in which Christians can present a fully united front against Satan.[17] Jonathan Edwards wrote concerning the importance of prayer:

When God is about to bestow some great blessing on His church, it is often His manner in the first place, so to order things in His providence as to show His church their great need of it, and to bring them into distress for want of it, and so put them upon earnestly crying to Him for it.[18]

Edwards’ pastoral-theological instinct was “simply to prayerfully seek and expect from God ‘outpourings of the Holy Spirit’ as the central means of spreading Christianity until the Consummation”.[19]

We ought to pray for revival as Reformed folks at KCPC. In fact, without true and genuine revival, we can never be continually reforming as we necessarily need to be doing! The main point of this fine book Pentecostal Outpourings is that both true reformation and genuine revival should be part of the Reformed church experience. Let us at KCPC be characterized by faith and prayer, and particularly faith in prayer, and more particularly faithful prayer to God for the Sovereign working of God’s Spirit. True revival will never depend upon techniques and the self-centered works of men. We must seek God for outpourings of His Spirit, while remaining ever faithful to the preaching of God’s Word, and the means of grace He has graciously provided for His church to accomplish the mission He has given us. Let us pray and wait upon God to bring revival. Let us be full of hopeful expectation, while acknowledging God’s sovereign Spirit and perfect timing.  Further reformation will hopefully come through revival as we pray that God’s Spirit would be pleased to grant us His power and grace.

As God’s people at KCPC, let us prayerfully and discerningly remember that though Pentecostalism and revivalism are counterfeits, and therefore not from God, we do not want to overreact to the terms Pentecost, Pentecostal, or Revival, and so prejudice ourselves against, or perhaps oppose the legitimate and genuine work of God’s Spirit. Let us remember the warning of Edwards that to oppose true revival is to oppose God. Yet let us seek a true Christian experience rooted in God’s Word, bathed in prayer, filled with the Spirit, and let us desire the pure fruits of the Holy Spirit as we live out our lives. Let us be thankful to God for revival, as we wait upon the LORD through faithful ministry and prayer.

Let us pray for revival, dearly beloved! Only God can grant genuine revival to us, our larger presbytery, denomination, and other faithful, Gospel-preaching churches in our community. Amen and amen.

 

In Christ’s love, and for a Presbycostal Revival and Reformation! Amen and amen.

Pastor Biggs

 

 

[1] Robert Davis Smart, Michael A. G. Haykin, Ian Hugh Clary, eds. Pentecostal Outpourings: Revival and the Reformed Tradition (Grand Rapids, MI: Reformation Heritage Books, 2016), Kindle Loc. 3545. Note: I also used the Kindle version of this book. Location numbers rather than page numbers will be used in footnotes if I’m referring to Kindle version.

[2] Perhaps “Presbycostal” would be a helpful term?

[3] Ibid., x.

[4] Ibid., 18.

[5] Kindle Loc. 2787.

[6] Kindle Loc. 1239.

[7] Ibid., 19.

[8] Ibid., vii, from forward by Steve Lawson.

[9] Kindle Loc. 707.

[10] Ibid., vii.

[11] Kindle Loc. 806.

[12] Kindle Loc. 1128.

[13] Kindle Loc. 1144, 1216. In fact, it was the excess, emotionalism, watering down of theological truths, and undermining of the local church and her ministry in some of the so-called revivals that caused the Presbyterians to split between Old and New School divisions in 1837. Old School Presbyterians who opposed revivals were concerned about what they observed to be merely city organizing and marketing and celebrities being used with revival techniques outside the authority of regional presbyteries, and incorporating a mixture of theologies and an element of entertainment. As a pastor who would be theologically and ideologically characterized as an Old School Presbyterian, I nevertheless, believe true and genuine revivals are most important for the church. We should be concerned about the counterfeits, but seek for the authentic and genuine revivals of God’s Spirit.

[14] Kindle Loc. 3150.

[15] Kindle Loc. 4109.

[16] Kindle Loc. 4099.

[17] Kindle Loc. 2049, 2109.

[18] Kindle Loc. 4147.

[19] Kindle Loc. 3116.

From Your Pastor: The Spirituality of Jonathan Edwards (1703-1758)

Our godly forefather, Jonathan Edwards, wrote his classic The Religious Affections[1] to both define and defend genuine revival and the true, Holy-Spiritual wrought spirituality that should flow from it. What are the characteristics of a true and genuine spirituality that Edwards listed that must be present in true conversion, and that believers can expect in the Christian life? I have listed them below, adding scripture references, and my own pastoral comments.[2]

Edwards’ 12 points on genuine spirituality can be helpful in urging us on to high aspirations in our spirituality, as well as to also help us to exam ourselves to reach assurance in our faith (cf. 2 Peter 1:3-11; 2 Cor. 13:5). Let me encourage you to take each of these before the Throne of Grace, and be honest with Christ from your heart. God desires and delights in “truth in the inward being. Whatever need we have, He provides a Mediator for us full of grace (Psa. 51:6; cf. John 1:14b; Heb. 4:16).

 

  1. The Indwelling of the Spirit: “Be filled with the Spirit”. All genuine spirituality or revival (personally or corporately in a congregation) begins with God; He alone is sovereign and grants the Spirit according to His good pleasure (Luke 11:13; John 6:37, 44; Acts 16:14b). The faith that the Spirit gives the elect in regeneration is “an ardent (enthusiastic!) thing,” says Edwards (Eph. 2:8-10). The greatest gift Jesus gives to believers is His Holy Spirit. Edwards wrote that “the sum of the blessings that Christ bought by what He did and suffered in the work of redemption” are found in the gift of the Spirit. Father, grant that I truly know you through Jesus Christ, and give me your Holy Spirit as you have promised (John 14:21, 23; 16:13-14; Acts 2:33-36).

 

  1. True Love for God: “Do you love me?” Genuine spirituality loves God more for who He is (His character), and not merely for what He has done for us in Christ (His redemption). Both are important, but we love God ultimately because He is love and beautiful in Himself, lest He merely become a “means to an end” (cf. John 6:26-29). We shouldn’t love Him merely for saving us, but because He is great and greatly to be praised! We should grow in our love for His holiness, His steadfast, covenant love, His perfections, His Aseity (or glorious self-existence!)—all of the glorious attributes that reveal our glorious God! (Rom. 11:33-36). Father, grant me a holy vision of your beauty and holiness through the Spirit as Isaiah experienced (cf. Isa. 6:1-9).

 

  1. A Spiritual Sight: “Open my eyes…” Genuine spirituality brings a new way of perceiving reality. A love for holiness, for the things of God. We sense the glory and beauty of God more deeply, and His love for us in Christ (cf. Eph. 1:17-18; 3:17-19). We can “taste and see” that the LORD is good (Psa. 34:8). Father, illuminate my eyes and give me the sight to see your beauty and the beauty of holiness and righteousness.

 

  1. An Enlightened Mind: “Whatever things are true…” Genuine spirituality bring a love for the truth as God reveals Himself in creation, conscience, and especially in Holy Scripture (John 17:17-19; Rom. 1:19ff; 2:14-16; Phil. 4:8). Father, my God, and king, grant me a deeper love for your truth—especially Biblical-Theological truth.

 

  1. Deep-Seated Conviction: “Great indeed, we confess, is the mystery of godliness…” Genuine spiritual brings not merely a love for truth, but a deep conviction, zeal, and boldness to confess it, to obey it, to teach it (Acts 4:29, 31; 5:29; 28:31; 1 Thess. 1:5; Heb. 11:1; Matt. 16:17; John 6:68-69).

 

  1. Evangelical Humility: “Humble yourselves before God…” Genuine spirituality produces a deep humility. Our greatest issue, Edwards wrote, is that we struggle with pride. Spiritual pride is the major reason for serious blockage of the Spirit’s working in the Christian life (James 4:6; 1 Peter 5:6; Rom. 12:3). Edwards wrote, “Remember that pride is the worst viper that is in the heart, the greatest disturber of the soul’s peace and sweet communion with Christ.” A truly spiritual person is aware of deep self-righteousness within them, and sees its own poverty and need for the grace of God (Rom. 7:19-21; Rev. 3:17). Father, grant me the humility of the Lord Jesus Christ (Phil. 1:21; 2:6-8). Father, grant me humility as I walk before you; like the Lord Jesus, grant me a willingness to die to self, and contentedness to be overlooked and forgotten.

 

  1. Roots in True Conversion: But God, rich in mercy…made us alive in Christ…” Genuine spirituality doesn’t necessarily know the exact date of one’s conversion, but knows that it has taken place, and can determine at least the time period in which they were born again and made alive in Christ (Eph. 2:1-5; John 3:3-8). We should ask: “Has true conversion taken place in my life?” Sin’s dominion has been broken in conversion, and there are roots of this in the past, and present fruits to some degree (Rom. 6:11-18; 8:9-11). Father, let me have assurance that my present state before you is rooted in true conversion.

 

  1. Christ-like Gentleness: “…For I am gentle and lowly in heart…” Genuine spirituality possesses increasingly the “lamblike, dovelike spirit and temper of Jesus Christ” (cf. Isa. 40:11; 42:3; Matt. 11:29; 2 Tim. 2:19-25; James 3:17). Edwards wrote, “Christian boldness and zeal are indeed a flame, but a sweet one.” Father, grant me the gentleness of Jesus, while being bold and zealous for the truth.

 

  1. A Tender Heart: “How can do this…and sin against God?!” Genuine spirituality has a tender heart towards God. Edwards describes this tenderness before God “like a burnt child that dreads the fire.” Increasingly, we fear hell less, and fear sin more. Increasingly, we fear with a deep dread offending God our Father who has shown such kindness to us. We fear less the consequences of sin (though we hate these, too!), and more the offense sin brings to God (Gen. 39:9b; Matt. 26:41; 1 Pet. 3:8). Sin is a destroyer—and the Evil One seeks to use it to kill and destroy our lives, and our communion with God (John 10:10; 1 Pet. 5:8). Father, grant me a tender heart like you have. Let me hate sin as you hate sin. Let me never offend you.

 

  1. Balance and Harmony: “…Walking in the fear of the LORD and the comfort of the Holy Spirit…” Genuine spirituality brings a balance and harmony to Christian lives. There will be holy fear and joy that will be realized at the same time (Acts 9:31); there will be suffering and persecution and a fearless thrill to be honored with Christ (John 16:33; Matt. 5:10-12); there will be sacrifice and self-control with complete contentment and satisfaction (Phil. 4:13; Titus 2:11-14); there will be a zeal for the truth, but a humility about the truth (2 Tim. 2:22-25; Acts 18:25-26); there will be withdrawal for prayer and communion with an availability when needed (Mark 1:35-38; 3:7-10; 6:46ff). Father, grant me a balanced heart.

 

  1. Holy Breathing and Panting After God: “As the deer pants after the waters…” Genuine spirituality possesses a desire to know Christ better. There is a hunger and thirsting after righteousness found in Christ (Psa. 42:1; 119: 131; Matt. 5:6; 2 Pet. 1:5-9). The more one knows Christ, the more one wants more of Him—less of oneself—a deeper breathing and panting for a holier life. There is a deeper satisfaction that fills the believer as they seek Him (Psa. 131; cf. John 6:34-44). Father, grant me a holy hunger!

 

  1. Fruitful in Christ: “Whoever abides in me…bears much fruit.” Genuine spirituality is fruitful; it possesses the Fruit of the Spirit (John 15:1-15; Gal. 5:22-23). This fruitfulness is manifested in three ways: 1) It seeks to live according to God’s commandments; 2) It seeks to be zealous for good works in the church and the culture; 3) It perseveres by faith in dependence upon the Spirit of God. Works do not save us, but we cannot be saved without them (John 15:13-17; Matt. 5:17-19; Eph. 2:10; Titus 2:11-14; 3:8). Father, let me glorify you in my good works; let me adorn the gospel truths that I know through by working, fruitful, obedient, and persevering faith!

 

After prayerfully meditating upon these, do you need to be born again? Do you need revival in your present condition? Christ stands full of the Spirit at God’s right hand ready to give the Spirit to all those for whom He gave His life. Need an outpouring of the Holy Spirit? Does KCPC need an outpouring of this powerful Spirit? Let us ask the Father for this great gift in Christ our Mediator. Amen and amen.

 

In Christ’s love,

Pastor Biggs

 

[1] Religious Affections, ed. John E. Smith (The Works of Jonathan Edwards, vol. 2; New Haven: Yale University Press, 1959).

[2] The Scripture references I have used are not necessarily those used by Edwards, but texts that seemed to support the truths he wrote about.

From Your Pastor: John Calvin and the Reformation of Piety

John Calvin’s piety is beautifully reflected in his affectionate prayer: “My heart I offer to you, O LORD, promptly and sincerely.” For Calvin, piety was an essential part of the true Christian life. He defined piety as the essence of true godliness.[2] Calvin warmly asserted that “True piety exists when men recognize that they owe everything to God, that they are nourished by His fatherly care, that He is the Author of their every good.” Piety, then, is “reverence joined with love of God which the knowledge of His benefits induces”.[3]

Because God is a good and kind Heavenly Father in Christ, piety is faith in action, being lived out, or faith obediently working through love (cf. Gal. 5:6). In fact, all true knowledge of God in Jesus Christ will lead to true piety and godly practice. Joel Beeke writes that for Calvin, theological understanding and practical piety, truth and usefulness, were inseparable.[4] Consequentially, where there is no true piety, there is no true knowledge of God. The true knowledge of God, wrote Calvin, “should serve first to teach us fear and reverence” of God and this fear will be manifested in godly living.[5]

As one Calvinian scholar wrote, “Piety is the context for all of Calvin’s theology.”[6] Calvin’s remarkable Institutes of the Christian Religion is not strictly a “Summa theologia” or “summary of theology” (as with the theological writings of Thomas Aquinas), but more precisely a “Summa Pietatis” or “summary of piety”.[7] In fact, the subtitle of the first edition of the Institutes in 1536 stated, “Embracing almost the whole sum of piety & whatever is necessary to know of the doctrine of salvation: A work most worthy to be read by all persons zealous for piety” [my emphasis].[8]

Note the specific twofold intention (explanation-description) of this subtitle of the Institutes: (1) to embrace the whole sum of piety, and (2) to be read by all persons zealous for piety. Piety is a godliness that is lived out from one’s knowledge of God’s character and especially in light of His saving mercies in Christ. Piety is living “self-controlled, upright and godly lives in this present age” because God’s grace has appeared in Christ to make believers “zealous for good works” (Titus 2:11-14).[9] From Calvin’s earliest writings, we see this idea of piety emphasized and encapsulated. For instance, in Calvin’s first catechism he wrote for Christians to learn the basics of the Christian faith, he wrote:

True piety consists in a sincere feeling which loves God as Father as much as it fears and reverences Him as Lord, embraces His righteousness, and dreads offending Him worse than death.[10]

We learn theology ultimately so that we will possess piety, or devoted living unto God. Knowledge of God, or the study of theology, is for the goal of glorifying God through piety; to rightly live for Him, think about Him, worship Him, and serve Him.

Because Calvin was a reforming catholic, it should be noted that Calvin’s spirituality or piety was not completely new, but consistent to some degree to earlier devotional writers of the Medieval period. We see in John Calvin a piety or spirituality that is particularly Reformed and catholic, and consistent with much good spiritual teaching that came before him, particularly in Bernard of Clairvaux (d. 1153) and Thomas a Kempis (d. 1471). Calvin stood in a stream that flowed broad and deep from faithful servants of the Middle Ages.

Bernard and Thomas were not, strictly speaking, forerunners of the Reformation, but they contributed a pre-reformation devotional legacy that should be appreciated, especially as we see their tremendous influence in both Calvin (and the later English Puritan forefathers, particularly Richard Sibbes).[11] Calvinian scholar, Professor Dennis Tamburello writes that the Reformation was at least as much a “spiritual phenomenon as it was a dogmatic one. The Reformers drew from the well of medieval spirituality in numerous ways, perhaps not all of them direct or even conscious.”[12] In fact, particularly Thomas a Kempis’ fabulously popular and influential devotional book, The Imitation of Christ served as a channel through which Augustinian, Bernardian, and Franciscan spiritualities influenced the sixteenth century and those who followed.”[13]

Though there are continuities in Calvin’s theology and piety with his Medieval fathers, there are significant differences and emphases as well.[14] In contrast to Medieval spirituality or piety, especially as it has been handed down to us in Thomas a Kempis’ devotional classic The Imitation of Christ, Calvin’s focus in his theology and piety was on the Person and Work of Christ primarily, and the believer’s union with Him. For Calvin, his priority was focused more on Christ as the Mediator, and substitutionary, atoning sacrifice for sinners, then secondarily upon Christ’s example for Christians follow and to learn piety. As de Reuver wrote helpfully that for Thomas and other Medieval spiritual teachers: “…The soteriological dimension of Christ’s saving work was overshadowed by its exemplary features…”[15] To put it as clearly as possible, for Calvin all true knowledge of God and true piety flowed forth from the Person and Work of Christ, and because of the believer’s union with Him by the Spirit. Jesus Christ is the believer’s example, but first and foremost He is the believer’s Savior and Lord.

Furthermore, other differences in emphases should be noted. The teaching on union with Christ was emphasized in Medieval teachers such as Thomas a Kempis, but not as clearly and focused as with Calvin. For Calvin, this union with Christ by His Spirit brought about both justification and sanctification in the believer, both a declaration of a righteous standing and a growing in that righteousness (a unique, once for all imputation of righteousness in justification and an ongoing impartation of righteousness in sanctification). For Thomas, the believer’s sanctification was given the priority over her justification. In fact, justification was completely subsumed under sanctification and not made as distinct from it, bringing theological confusion to many.

Calvin has been rightly called the “Theologian of the Holy Spirit” because he stressed the Spirit-wrought faith that God must give to believers to take hold of Christ as Savior and Mediator, over Thomas’ and other Medieval teachers’ stress merely on love (that they basically believed all men were capable of if they tried hard enough). For Calvin, the knowledge of God and true piety was only possible because of God’s initiating and powerful grace revealed to believers in their regeneration. The power of the Spirit was an ongoing need for every believer as He illuminated the Word of God, helped believers to understand theology, and live out godly lives of piety. Though justification and sanctification were distinct, they were never to be confused or separated. Without this distinction, true piety was impossible. To stress sanctification apart from justification as the foundation, was to fall into legalism; to stress justification apart from sanctification was to fall into antinomianism. Neither legalism or antinomianism could produce the true life of piety that brought glory to God and peace to the believer.Calvin’s piety can be called a “common folk’s piety”. This was godly living that all could enjoy no matter their calling or season of life. Whereas the Medieval Roman Catholic teachers were primarily teaching how to live the monastic life in separation and oftentimes in complete hatred of the world, Calvin taught that we serve the Lord and fulfill our call to pious lives in the world, in living out our piety or godliness in our families, congregations and workplaces.[16] For Calvin, piety was an “everyman’s pursuit” not just a pursuit of a select and spiritual elite who would turn away from the world or particularly marriage to enter the monastery. Hesselink writes that Calvinist piety “embraces all the day-by-day concerns of life, in family and neighborhood, education and culture, business and politics.”[17] These differences should be noted between Calvin and the Medieval teachers while appreciating the catholic unity and work of the Holy Spirit throughout church history.

As Christians in the 21st century, let us keep in mind that the Reformation was not only a theological or doctrinal reformation, but also, very importantly, a reformation of piety and spirituality. Let us be reformed and always reforming in our doctrine as well as in our lives (semper reformanda!). As we seek to understand the wonderful truths of the Reformation, let us also embrace their aspirations and pantings after true piety. For, as Calvin would say, if you have true theology, you will possess true piety by God’s grace through His Spirit, all for the glory of God. As believers at KCPC, then, let us seek a true piety that is biblical, theologically sound, empowered by the Holy Spirit, and possessed by us through our union with Christ as our piety increasingly adorns the Gospel, and is displayed for all the world to see, all to the glory of God!

Let this be our prayer: “Grant, Almighty God, that as you have been pleased to adopt us as your people for this end, that we may be ingrafted as it were into the body of your Son, and be made conformable to our head,–O grant, that through our whole life we may strive to seal in our hearts the faith of our election, that we may be the more stimulated to render you true obedience, and that your glory may also be made known through us; and those whom you have chosen together with us may we labor to bring together, that we may unanimously celebrate you as the Author of our salvation, and so ascribe to you the glory of your goodness, that having cast away and renounced all confidence in our own virtue, we may be led to Christ only as the fountain of your election, in whom also is set before us the certainty of our salvation through your gospel, until we shall at length be gathered into that eternal glory which He has procured for us by His own blood. Amen.” – John Calvin

IN Christ’s love,

Pastor Biggs

 

[1] This is an excerpt from Fear of the LORD in Union with Christ: Spiritual Root and Fruit- The Fear of the LORD in the Writings of John Calvin (1509-1564) and Richard Sibbes (1577-1635), Charles R. Biggs (2016). Unpublished paper submitted for partial completion of Th.M. degree at Puritan Reformed Theological Seminary, Grand Rapids, MI.

[2] There have been two terms used in the history of the Christian church to describe an earnest desire after God: devotion and pietas. Devotio signified a total dedication and devotion to God in worship and service. This was a fundamental attitude of the creature before his Creator. Devotio in the medieval period ultimately meant to leave the world for the monastic life. In distinction, the term pietas, or piety described godliness, devoutness, religiousness. Humility was the foundation of true pietas. The term used by Calvin was pietas because of the monastic associations of the other term devotio, though the person who possesses true pietas, would also possess devotio but just not in the monastic context for Calvin. See Lucien Joseph Richard, The Spirituality of John Calvin (Atlanta, Ga: John Knox Press, 1974), 78-88, 93.

[3] John Calvin, Institutes of the Christian Religion, 1.2.1, Kindle Edition.

[4] Joel Beeke, The Soul of Life: The Piety of John Calvin (Grand Rapids, MI: Reformation Heritage Books), 2013, pgs. 28-52.

[5] Elsie Annie McKee, ed. John Calvin: Writings on Pastoral Piety (New York: Paulist Press, 2001), Kindle Edition, 2016, Location 979.

[6]  Dennis E. Tamburello, Union with Christ: John Calvin and the Mysticism of St. Bernard (Louisville, KY: Westminster John Knox Press, 1994), 102. Hesselink noted that “It could be said that pietas was [Calvin’s] entire theological direction and goal, rather than merely one theme in his theology.” Quoted in I. John Hesselink, Calvin’s First Catechism: A Commentary (Louisville, KY: Westminster/John Knox, 2997), 45.

[7] The Institutes are not a summary of theology, like merely doctrinal or systematic theology, but a summary of piety, or what it means to live the spiritual life with God.

[8] Calvin, Institutes of the Christian Religion, 1536 Edition (Edinburgh: Banner of Truth Trust), 2008.

[9] See Calvin’s fuller exposition of Titus 2:11-14 in his Institutes, 3.6-8.

[10] I. J. Hesselink, Calvin’s First Catechism: A Commentary, (Louisville, KY: Westminster/John Knox), 46-47. It is interesting to note that even earlier than this summary, Calvin wrote in 1536: “True godliness [consists]…of a pure and true zeal which loves God as a real Father and looks up to him as a real Lord; it embraces his righteousness and detests offending him more than it does dying.” From Truth for All Time: A Brief Outline of the Christian Faith (Edinburgh: Banner of Truth Trust, 2008), 4. This shows that for Calvin early in his Christian life and theology, the fear of the Lord was understood to be a glorious combination of zeal for God, and a looking up humbly in submission to him as Lord.

[11] Arie de Riveur, Sweet Communion: Trajectories of Spirituality from the Middle Ages through the Further Reformation (Grand Rapids, MI: Baker Academic, 2007), 102.

[12] Dennis E. Tamburello, Union with Christ: John Calvin and the Mysticism of St. Bernard (Louisville, KY: Westminster John Knox Press, 1994), 108.

[13] Lucien J. Richard, The Spirituality of John Calvin (Atlanta, GA: John Knox Press, 1974), 21.

[14] Tamburello offers some helpful comparisons and contrasts between Bernard and Calvin’s spirituality. This is helpful in seeing the great similarities in Bernard and Calvin, the influence of them upon Calvin and Sibbes, but this also highlights the significant differences: 1) For Calvin, union with Christ is not of works but all of grace; 2) Not a union of essences, but of a spiritual union, not a union of equals (Creator-creature distinction is present in Calvin); 3) A union of wills; 4) We are to seek to love God unselfishly for His glory; there is to be reverence joined with love of God; 5) Authentic love manifests itself in a love of neighbor; 6) True knowledge of God is experiential; 7) Union with God is specifically union with Christ the Mediator; 8) Church is indispensable context for union (with some differences); 9) Sanctification is a life-long work; 10) The spiritual marriage imagery for spiritual intimacy with Christ is useful. Differences particularly between Bernard and Calvin: 1) Bernard more interested in contemplative life, whereas Calvin’s teaching is for every person; 2) Calvin has a disdain for the monastic life and to be withdrawn from one’s vocation in the world; 3) Bernard’s thoughts on union pivots on love, Calvin’s focus is more on faith; 4) Calvin emphasizes the ordinary means of grace more than Bernard; 5) Bernard subsumes sanctification under justification, Calvin distinguishes justification and sanctification without separation or confusion. Union with Christ: John Calvin and the Mysticism of St. Bernard (Louisville, KY: Westminster John Knox Press, 1994), 105-108.

[15] de Reuver, Sweet Communion, 148.

[16] Calvin, Institutes, III.6-10.

[17] Hesselink, Calvin’s First Catechism, 47.

From Your Pastor: Seasons under the Heaven

 

“For everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die…” (Eccl. 3:1-2a)

There are two seasons that we have absolutely no control over: 1) When we are born, and 2) When we die. That we are born; that we die; these are two very experiential realities. Birth is a joyous season; we laugh; we celebrate. Death is often a very sad season; there is confusion; mourning; separation; loneliness; fear. Why is there death? Though it is a “normal” season under the heavens, it is far from normal; it is quite unnatural. We must never say death is just “part of life”. Not true! God is life. He created us for life. Death doesn’t “fit” our design, because we were made for life with God. Then you ask: “Why do we die?” Especially, “Why do I fear it so much, and don’t want to think about it?” The Bible’s answer:

“…Just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned…” (Rom. 5:12).

Our sin is the cause of death (Gen. 2:17; cf. Heb. 2:14-16). Sin’s presence and evil is not only the Bible’s teaching, but our experience as well. In fact, the Bible teaches that all men and women are characterized by three truths: 1) We possess eternity in our hearts (Ecc. 3:11-14); 2) We were created upright and to be like God (Ecc. 7:29); And 3) We are mad in our present state (Ecc. 9:3).

How can all three things be true of mankind, of men and women? Well, think of these three things in your own experience. We were made upright but something has gone wrong:

Eternity: You long for things to be right; just; fair; a new beginning; a new hope; new starts; a hope that what Christianity teaches is true. We are not satisfied here in this world. As Aurelius Augustine said, “Our hearts are restless until they find their rest in God.” We long for a new and better world! Who wouldn’t want it?? Why do we long for this? Eternity is in our hearts, yet we do not find it…not here anyway. No matter how hard we try, we are simply “not there yet”. Madness: You can’t free yourself from the things you do, that you don’t want to do. You keep doing the same things over and over that bring heartache and sadness in your life, and the lives of others. Our hearts are full of madness. We are walking contradictions; we know that we are not what we should be (“upright”), and we continue oftentimes making the same mistakes, year after year (this is “madness”). For instance, we know experientially that we are created in God’s image, yet we refuse to think further about it in our fallen state:

We know because that there is a God and He is to be worshipped because we are all by nature and experience the desire to worship something/someone, to be completely devoted to people, stuff, things, life itself, etc. We are bent on worshipping something, even if it just ourselves…sadly (cf. Rom. 1:18-32). We know that we should not kill, think evil or malicious thoughts, and we know that stealing, adultery, and being discontented are not the ways we ought to live. We know we ought to lie, but we continue; we do things that we know deep inside our souls are wrong. We all are seeking to rid ourselves of guilt and shame. Why these two things? What have we done?? Why do we fear the worst when it comes to thinking about death? We desire to be honored and loved, and yet we do not show the same honor and love for others, and especially for God!!

This is real madness! Let us admit it. We know what to do (because it is written on our hearts), yet we do not do it (Rom. 2:14-16). Jesus said that those who live like this are slaves and only He can set us free: “If the Son sets you free, you will be free indeed!” (John 8:36). Jesus came to make us upright again. He came to show us the way to the world that our longings for eternity have been pointing; he came to cure us of madness, to set us from our self-centeredness, and to free us to follow him. How will you respond? If your conscience is still working properly, you know experientially that all these three things are true. If you have ears to hear, then you know that it is time for a change, and God is calling you to it today. What is your hope? What is my hope? “For as by man came death, by a man has come also the resurrection of the dead” (1 Cor. 15:21).

Christ has come down to live “under the heaven” in our nature, to experience the mourning and the dancing; to experience both the birth and the death…and through His atoning, substitutionary death to make us right with God. To make us upright again before Him, to cure us of self-centered madness, so that we will realize our mission in life to glorify God and enjoy Him forever, and to live for all eternity in a new and better world. The Gospel-good news of Jesus Christ, and the reason why we can even mourn with hope, and laugh while we weep at a memorial service or funeral of a loved one is because Christ through His death and resurrection has turned death into a doorway to life—as perfect season that will never end: eternal life. Jesus came to live a perfect life of obedience for all who believe; we get His perfect record of righteousness: Jesus came to die as a curse for sin in place of all who believe; our sins are imputed to Him.

“He who knew no sin because sin for us, so that we might be the righteousness of God in Christ” (2 Cor. 5:21). Amen.

What must you do to be saved from this madness? Believe upon the Lord Jesus Christ who sympathizes with sinners and the weakest in this life. In this season of your life, salvation could come—through your faith in Jesus Christ. Then, laugh, and dance, even while you mourn, because now you mourn with hope that only God can give. You can live knowing eternity is yours in Christ Jesus, and that the madness that is in you is being cured, and you are forgiven of all your sins. Are you being made upright again? Are you right with God? Do you know He loves you? Receive the Lord Jesus Christ!

In Christ’s love,
Pastor Charles

From Your Pastor: The Apostle Paul’s Letter to the Colossians

Summary of Letter to Colossians/Sermon Series: Christ and His Gospel are sufficient to live as saints and faithful believers in this present age as exiles/pilgrims awaiting our heavenly homeland. God’s people are “in Christ” (a very important heavenly identity), and yet “at Colossae” (or located in a particular time and space in history, within a fallen world with threats, temptations, and trials of various kinds). God’s people need “nothing more” than the Gospel for salvation and sanctification. Maturity in Christ is the ultimate goal of believers, or “becoming what you already are in union with Christ” (Col. 1:28; 3:1-4; 4:12).

  • Who wrote it and when? Paul wrote this letter during his first imprisonment in Rome (1:1, 4:18; this is where we left off in Acts 28:29-31, concluding our sermon series on Acts), early 60s AD. The Letter to Colossians written at the same time period as Ephesian, Philippians, and Philemon. This letter is evidence of the boldness of the Spirit, and the unleashed manner that God’s word continued to extend and expand the kingdom (cf. Acts 28:31).
  • Who are the Colossians? Colossians was a church planted by Epaphras (Col. 1:7, 4:12; cf. Philemon 1:23) who had probably been converted to Christianity during the Apostle Paul’s 2-3 years of teaching about the kingdom in the Hall of Tyrannus in Ephesus (Acts 19:9-10). Colossian Church was probably planted in early 50s AD. It was a rather young congregation. Though the believers were faithful and maturing, they were being threatened and tempted to false teaching.
  • Colossae was located in the Lycus River Valley in southeast Asia Minor, what is now Turkey, east of Ephesus, and nearby to two other important early Christian congregations, Hierapolis and Laodicea (Col. 4:13, 15-16; cf. Rev. 3:14).
  • Primary motivation/message of Paul to Colossians? Paul wrote the church to teach the “saints” and “faithful brothers and sisters” (Col. 1:1-2) of heavenly truths and how to live them out in the midst of the earthly realities of threats from false teaching in a fallen world. The Colossians were to know that they were “in Christ” (in union with Christ) and yet were to live out their lives in this fallen world, knowing Christ is sufficient for all life and godliness, and that they were to keep their focus on the hope of the Gospel that they had heard, enduring steadfastly to the end (Col. 1:2, 1:23, 3:1-4).
  • What false teaching were the Colossians troubled with? The Colossian false teaching had two fronts: one had a non-religious, pagan face to it, the other was more of a religious, Jewish face, and perhaps there was a mixture of both (Hellenistic-Jewish syncretism). It’s hard to say what the false teaching was completely with accuracy. What is crystal clear from the letter is that these false teachings were tempting and threatening the young, healthy congregation to seek more than what God the Father had provided them in Christ and the Gospel.
  • Characteristics of the Colossian false teaching: 1. Offering a spiritual “fullness” that had yet to be experienced by believers (cf. Col. 2:10). False teachers were tempting the faithful brethren with a “new spirituality” or “something more” beyond what they already had in Christ. In other words, there was another avenue or way to maturity, and even perhaps free from suffering (“simple Gospel is not good enough, you need something more, etc.”). 2. Though the teachers offered a new “spiritual freedom” or “deliverance” of some kind, it was actually a new form of spiritual “slavery” and could not kill and subdue the sinful flesh (Col. 2:8, 18, 20ff). 3. The false teachers offered insight and special protection from the powers of evil beyond what they already possessed in Christ (2:10, 15). 4. False teachers were impressive in their external religious practices, especially acts of ascetiscm that seemed holy and wise, but was not—rather, was very dangerous. Though it promised maturity, it would actually make for very immature believers (Col. 2:18, 23; 3:5-8). 5. False teachers promised a deeper knowledge of God and more wisdom beyond what they already had in Christ (Col. 2:8-15). 6. False teachers were tempting the saints to go back to old forms of God’s revelation rather than focus on the substance of that revelation, which is Christ Himself (Col. 2:17).
  • An important application of the letter to KCPC today: We are “Ketoctin Covenant Presbyterian Church” (note the location in time and space, as well as the heavenly reality that we are “in covenant” or recipients of the Covenant of Grace “in Christ”). As a congregation “in Christ” “at Ketoctin” or “at Purcellville”, let us learn from the Letter to Colossians that Christ and His Gospel must always have the preeminence in our lives. Christ is sufficient for all of our needs. The Gospel that saved us also sanctifies us by God’s power. Let us remember to keep all of our experiences, our reason, our search for wisdom, and our tradition submitted to the Lordship of Christ and His Word. Pastorally speaking, I see this as a most important primary application and relevant focus for us in the time in which we live.
  • Pray: Paul not only teaches the Gospel, he prays unceasingly (1:9-14; cf. 4:12). While studying Colossians, let us pray for our congregation to hear clearly what Christ would say to us during this next sermon series.
  • Edify/Build Up/Discuss/Ask: As we journey through this letter as pilgrims and exiles, revel in God’s grace in Christ to you, discuss with your family and one another, memorize and meditate upon the truths as much as you can, and bring your questions and answers to our monthly Q&A for more interesting discussion!

In Christ’s love,

Pastor Biggs

From Your Pastor: The Spirit of Holiness

“…Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him…” – ESV Ephesians 1:4

When the Eternal Son of God, the One who is eternally begotten, not made, who is very God of very God, became man, he took to Himself our nature, conceived by the Holy Spirit, from the substance of Mary (Luke 1:31-35). It is hard for us to understand, but the Scriptures teach that the Lord Jesus Christ, the only Redeemer of God’s people, became man, and so was, and continues to be, God and man in two distinct natures (human and divine), and one Person forever (see Shorter Catechism, Q&A 21).

This means that while the Eternal Son did not change in His Being or substance or power as God in the Incarnation (Heb. 1:1-3), by assuming our nature into permanent hypostatic (personal) union with Himself, He did become something He was not before, namely man (Heb. 2:14-18; 4:16-18). As our Redeemer, Jesus Christ serves as our Mediator, and we must seek to honor the One Person, and acknowledge properly and biblically the two natures of Christ.

In considering the Spirit of Holiness, we will focus on the human nature of Christ today. What was done by the human nature was done by the one Person, so that we understand that the Eternal God does not die, yet He who was God did die, as man. The one Mediator died for sinners, the one Mediator between God and man who is both God and man in one Person. Jesus was God-Man. How does the Spirit’s work on Jesus Christ, God-Man, help us understand our holiness before God that we find in Him? Let us understand this in a time when the true humanity of Jesus Christ is begin undermined or misunderstood. While our Mediator was God and Man, He was truly God and truly man.

As a man, he was our representative in permanent-personal union with the Eternal Son, and He had to perform perfect obedience before God as man. There is to be no confusion, or mixture of His divine and human natures, but careful distinctions made. We should want to stress in understanding Christ’s true humanity, that like us He depended upon the Holy Spirit for grace, although He was without sin, He was truly man, dependent as a creature upon Almighty God. As Joel Beeke writes: “Christ’s obedience in our place had to be the real obedience of a human being. He did not cheat by relying on His own divine nature while He acted as the second Adam. Rather, by receiving and depending upon the Spirit, Christ was fully depending upon HIs Father (John 6:38).”

John Owen wrote: “The Lord Christ, as man, did and was to exercise all grace by the rational faculties and powers of His soul, His understanding, will, and affections; for He acted grace as a man….His divine nature was not unto Him in the place of a soul, nor did [the divine nature] immediately operate the things He performed, as some of old vainly imagined; but being a perfect man, His rational soul was in Him the immediate principle of all His moral operations, even as ours in us…. [Christ’s] growth in grace and wisdom was the peculiar work of the Holy Spirit; for as the faculties of His mind were enlarged by degrees and strengthened, so the Holy Spirit filled them up with grace for actual obedience” (John Owen, Works, 3:169-170). Puritan Richard Sibbes  wrote similarly: “Whatsoever Christ did as man, He did by the Spirit” (R. Sibbes, Works, 1:102).

The Spirit of God that Jesus received from the Father is the same Spirit that the Father and the Son have sent to be within His people. What the Holy Spirit helped Jesus to do: live by faith, resist temptation, endure by grace, be a faithful servant, be comforted in affliction, etc. is what the Spirit still does for God’s people united to Jesus. The ministry of the Holy Spirit upon Jesus Christ has tremendous implications for believers’ holiness in Christ (Psa. 133; Isa. 61:1ff).  Jesus is our sanctification (1 Cor. 1:30). As theologian Mark Jones writes: “Jesus Christ, in His human nature, is the holiest man ever to have lived on earth. He exercised faith, hope, and love in a manner so extraordinary that if there were millions of worlds of loving creatures, they would not have, combined together, the same degree of love that was in the heart of our Savior. These graces bestowed upon Jesus did not remain on Him alone, but trickled down, as oil on His forehead, to His bride.” Jesus as exalted King poured out His Spirit upon His people (Acts 2:33).

We should understand that there was a twofold mission of the Triune God to secure the salvation of God’s people that are intimately (covenantally!) related, but should be distinguished: 1) The sending of the Eternal Son by His Father to become man and to perform and accomplish as Mediator of God’s people all of the acts of obedience unto death as Prophet, Priest and King; 2) The sending of the Eternal Spirit by the Father and Jesus the Enthroned King at God’s right hand to His people to enable them to follow Him in obedience and suffering and holiness until they would meet safely in heaven, and behold the Son face to face. This is the grace we speak of when we say that we do all things for Christ “because of His grace, by His grace, through His grace, in light of His grace, etc. The grace is particularly the “grace of the Lord Jesus Christ” given to us by God’s Spirit to enable us (although sinful) to make progress in obedience and holiness (we are saved by faith alone but not a grace that is alone; we are saved to be holy and obedient unto God, Eph. 1:3-5, 2:10; Phil. 1:6, 2:12-13).

John Owen wrote: “If Christ is our mediator, our union with Him means not only that we must be holy (that it is necessary), but also that we will be able to be like Him (and in our motives desire this), and, of course, that we will enjoy being holy (in communion with Him).” The grace we need for sanctification as believers is the grace of God that is given to believers in and through Jesus Christ (2 Cor. 13:14). Whatever grace we received for our holiness first belonged to our Savior who is “full of grace” (John 1:16). To be holy is both to look at Christ’s substitutionary work for us in reconciliation, but it is also to labor after conformity to His image because of, and in dependence upon His grace in Christ (Rom. 8:29; Eph. 1:4).

Although Christ was sinless and needed no grace as sinners need grace, nevertheless, Christ Jesus lived by faith in his estate of humiliation. Christ is the holiest man who ever lived and the greatest “believer” (or man of faith) ever to have lived (Heb. 12:2). There has never been, nor will there ever be, a more perfect example of living by faith than Jesus. By faith, He believed the word and promises of God. If Christ had not had faith, His people would remain in their unbelief; if Christ had not been vindicated (1 Tim. 3:16), adopted (Psa. 2:7; Rom. 1:4), sanctified (Rom. 6:9-10; John 17:19), and glorified (1 Cor. 15:35-49), His elect would not receive these blessings!

There is no grace we received by the Spirit that was not first present in Christ Himself, particularly the grace of faith. The Holy Spirit bestows all the blessings of Christ upon the members of His church only because they were first bestowed on Christ. Richard Sibbes wrote: “We have not the Holy Spirit immediately from God, but we have Him as sanctifying Christ first [not from sin, but consecrating him as man to the Father’s will], and then us, and whatsoever the Holy Spirit does in us, He does the same in Christ first, and He does it in us, because of Christ.”

The life of holiness is the life of faith. The way we begin the Christian life with faith is the way we continue in the Christian life until we get to heaven and faith becomes sight. Those who belong to Christ are as dependent upon the Spirit for their holiness as they are dependent upon air to breathe.  Just as Christ lived by faith and depended upon the grace of the Holy Spirit to work on His human nature, so we are likewise to live by faith and depend upon the Holy Spirit to enable us to love God with all of our heart, soul, mind, and strength.

In Christ’s love,

Pastor Biggs

 

* For further reading: ‘A Puritan Theology’, ed. Beeke and Jones; ‘Holy Spirit’, S. Ferguson; John Owen, ‘Works’, Vols. 1-4; ‘Hebrews’, Vol. 3; ‘Works’, R. Sibbes; ‘Antinomianism’, M. Jones.

From Your Pastor: The First Commandment (WSC 45-48)

WSC 45: Which is the first commandment? A. The first commandment is, Thou shalt have no other gods before me (Exod. 20:3).

WSC 46: What is required in the first commandment? A. The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly (1 Chron. 28:9; Deut. 26:17; Matt. 4:10; Ps. 29:2).

WSC 47: What is forbidden in the first commandment? A. The first commandment forbiddeth the denying, (1) or not worshipping and glorifying the true God as God, (2) and our God; (3) and the giving of that worship and glory to any other, which is due to him alone. (4) (1) Ps. 14:1 (2) Rom. 1:21 (3) Ps. 81:10,11 (4) Rom. 1:25,26.

WSC 48: What are we specially taught by these words [before me] in the first commandment? A. These words [before me] in the first commandment teach us, That God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God. (1) (1) Ezek. 8:5,6; Ps. 46:20,21.

Memory Verse: “You shall worship the Lord your God and him only shall you serve.” (Matt. 4:10)

An Explanation: As we continue through the Ten Commandments in the next few questions and answers from the Shorter Catechism, let us keep an illustration in mind. The Law of God can be likened to a mirror as you might find in an enchanted land. The mirror can be seen in, but it can also be seen through. We look through the mirror of God’s commandments to see the wonderful and perfect character of our God, and His perfect holiness and righteousness. We look into the mirror and see the reflection of how we are living in light of His character and righteousness. As we look through the mirror, so we see a gracious and forgiving God who provides all the grace and power we need to live holy lives. As we look into the mirror and see our own reflection, we learn where we specifically need to repent of our sins, and seek in Christ the grace and power to live holy lives. Through the mirror to behold the happy and joyful life we were created to live; in the mirror to behold the progress we may be making in living before Him but also to be aware of the ongoing need of repentance and forgiveness we need in Christ Jesus!

How do you see God and His character in questions 45-48? How do you see Christ? What is your need of change? Use the Shorter Catechism exposition of the Law to focus your sights on God, His glorious Christ, and your need of ongoing repentance and faith!

Prayer: Father, let me live my life before you, seeking to please you in all I do and say by your grace (2 Cor. 5:9). Teach me your ways, and let me demonstrate my love for you in joyful obedience, as my Savior before me has shown to me! (John 15:9-11).

In Christ’s love,

Pastor Biggs

From Your Pastor: A Gracious and Holy God (WSC 43-44)

WSC 43: What is the preface to the ten commandments? A. The preface to the ten commandments is in these words, I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage (Exod. 20:2).

WSC 44: What doth the preface to the ten commandments teach us? A. The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments (Luke 1:74,75; 1 Pet. 1:15-19).]

Memory Verses: “…That we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days” (ESV Luke 1:74-75).

An Explanation: Zechariah’s song of praise in Luke 1:74-75 summarizes how we are to think of and live out our lives before God as His beloved children: God has delivered believers “from the hand of our enemies” so that we might serve Him without fear “in holiness and righteousness before Him all our days”! Believers are to live out their lives before the face of God, in fearless, courageous, holy, and righteous obedience to His commands. Why? Because God is Lord and King, and in Jesus Christ, He has become our Redeemer and Father!

Before God reveals the Ten Commandments in Exodus 20, He reveals His saving love, grace, and power for believers, so that we might remember that we need His love, grace, and power from His Spirit in order to live the holy and righteous lives He has called us to in Christ. Without grace, not one sinner could ever please God and perfectly keep God’s commandments in our words, thoughts, and/or deeds.

Yet the Law revealed in the Ten Commandments is a revelation of the character of God and the will of God, and because we are God’s creatures, we should all seek to honor Him by glorifying Him and enjoying Him through obedience. Because of our sinfulness, we need God’s effectual call by His Spirit to make us alive and bring us by His grace into the light, granting us His immeasurable power so that we might truly desire to obey and enjoy Him!

In the preface to the Ten Commandments, we see, as Dr. Joel Beeke has written, that in the time of the law there is grace; in the time of grace, there is law. In justification, law and grace are opposed; in sanctification, law and grace are friends (Rom. 8:1-4). God teaches believers that our deliverance is all because of His grace—nothing that we have done, merited, or earned—all of grace: “I am the LORD your God, who brought you…out of the house of slavery” (Ex. 20:2). Salvation is a deliverance from slavery, and not merely a slavery of the real, physical bondage of Egypt, which was typical for the Old Covenant Church, but of the spiritual bondage and oppression of sin and the evil one. Once delivered from that terrible bondage, believers are brought into a state of grace (Col. 1:13-14), so that we are obligated (privileged!) to live holy and righteous lives before God, displaying to the world how man was created to live. This way of freedom in Christ is a life of holiness and righteousness that is particularly revealed in the Ten Commandments.

As we go through the Ten Commandments in the next few questions and answers from the Shorter Catechism, let us keep an illustration in mind. The Law of God can be likened to an enchanted mirror. The mirror can be seen in, but it can also be seen through. We look through the mirror of God’s commandments to see the wonderful and perfect character of our God, and His perfect holiness and righteousness. We look into the mirror and see the reflection of how we are living in light of His character and righteousness. As we look through the mirror, so we see a gracious and forgiving God who provides all the grace and power we need to live holy lives. As we look into the mirror and see our own reflection, we learn where we specifically need to repent of our sins and seek in Christ the grace and power to live holy lives. We look through the mirror to behold the happy and joyful life we were created to live, and in the mirror to behold both the progress we may be making in living before Him and the ongoing need of repentance and forgiveness in Christ Jesus!

Prayer: Father and God, thank you that you have delivered me from slavery and bondage to sin and Satan. Let me live before you all the days of my life in holiness and righteousness, serving you without fear.

In Christ’s Love,

Pastor Biggs

From Your Pastor: “We Need a King”

 

Read 2 Chronicles 20:1-23.

King Jehoshaphat of Judah reigned over Israel faithfully, but not perfectly (2 Chr. 20:32-33). Through Moses, God had charged all of his kings to lead His people in righteousness, specifically according to His Word (Deut. 17:14-20). It was through faithfulness to the Word of God that Israel would be blessed and enjoy God’s dwelling in their midst, bringing peace to all of the people. At the time of Jehoshaphat, Israel’s peace was being threatened by attacks from their enemies (2 Chr. 20:1-2).

As Israel’s king, Jehoshaphat leads Israel to the throne of God for help revealing many wonderful truths for us to meditate and reflect upon.

Main Thought/Theme: By God’s power and wonderful steadfast love, Israel’s peace is secured through victory by a King who who conquers and comforts God’s people by trusting in God and His Word.

We as God’s people need a king. “And Jehoshaphat stood in the assembly…” (2 Chr. 20:5a). We often forget that we as people are tainted by sin in a way that makes us overly self-sufficient and selfishly individualistic, and we are in need of a brave and courageous leader who will lead us faithfully to the Promised Land according to God’s Word. We are taught in the Old Testament that one of the reasons for Israel’s defeats and falls into sinful misery was because they had no righteous king to lead them according to God’s Word (“In those days there was no king in Israel. Everyone did what was right in his own eyes” – Judges 21:25).

We as God’s people are often spiritually attacked by God’s and our enemies, threatening our peace in God’s presence. “A great multitude is coming against you…We are powerless against this great horde…” (2 Chr. 20:2,12). In a world of sin and misery, on pilgrimage to the Promised Land, we have yet to fully realize the permanent peace that has been promised for us who live in God’s presence. We need a leader who can protect and defend us against all forms of evil attacks. We need a leader who can bring us permanently into a state of peace and into God’s presence. God in His sovereign rule ordains for our spiritual enemies to attack us so that we might be humbled, and utterly depend upon Him alone. In ourselves, we are proud, but when attacked by our enemies, we are reminded of deep indwelling sins and weaknesses that still remain within our hearts, and our need to be constantly watchful and sober, trusting God and His Word. We as God’s people long for God to give us “rest all around” (2 Chr. 20:30b).

We as God’s people need a king to teach us to seek God for His power and grace. “…O LORD, God of our fathers, are you not God in heaven? You rule over all the kingdoms of the nations. In your hand are power and might, so that none is able to withstand you…We will stand before…you…and cry out to you in our affliction, and you will hear and save” (2 Chr. 20:6,9). In ourselves, we are sluggish to do good, and we are slothful in spiritual matters (“The spirit is willing, the flesh is weak” for God’s people). We need a king who will pray for us, one who will live to lead us regularly into God’s presence, and will seek the power of God on our behalf so that we can stand and be delivered.

We as God’s people need one who can gather us together in a community to stand together. “…All Judah stood before the LORD, with their little ones, their wives, and their children…And all Judah and the inhabitants of Jerusalem fell down before the LORD” (2 Chr. 20:13,18b). God has created His people as a community, the Church, His holy assembly, so that we might seek after Him together in dependence upon the great king that God has provided to us! God’s people are His chosen race and possession, His holy nation, His royal priesthood (1 Pet. 2:9). We are called together to be witnesses to God’s great power (“And the fear of God came on all the kingdoms of the countries when they heard that the LORD had fought against the enemies of Israel” -2 Chr. 20:29; cf. Acts 5:5b,11; 9:31).

We as God’s people need a king, but one greater than King Jehoshaphat. God has provided His people a king greater than King Jehoshaphat! Though King Jehoshaphat was faithful to a certain extent, He died (2 Chr. 20:31-34), and eventually all of Israel was driven from the Promised Land because of their sins against God. Jehoshaphat could never rescue and deliver God’s people from their spiritual enemies of sin, death, hell, and the devil. But one greater than Jehoshaphat could—and did!

King Jesus came in the fullness of the times to conquer all of God’s and our enemies, and to bring perfect righteousness, peace, and joy in the Holy Spirit through His eternal rule and reign! (Rom. 14:17). Jesus’s reign is an eternal reign that will never end. In Him, all of God’s people have peace from their enemies, and one who will both conquer and comfort!

In Jesus, we have a perfect king who rules and reigns perfectly according to God’s will, and grants us the grace and His Spirit to acknowledge Him, and to submit to Him in love. One of the great treasures of Christ’s resurrection and ascension-enthronement at God’s right hand is the gift of the fullness of Christ’s Spirit to dwell within His people (Acts 2:33-34). King Jesus subdues our hearts, and gives us strong faith to submit to His rule according to His word. Is your heart submitted to Him? He is so wonderful and glorious as our king (Psa. 45), let us worship and serve Him, giving Him our all!

In Jesus, we have a Savior who has dealt the definitive death blow against His and our enemies, and who continues to rule and reign over God’s people, protecting us from dangers, and upholding us by His Spirit in the peace He has purchased for us with God. When you fear, do you put your focus upon Christ, and remind yourself that you have nothing to fearful about? (2 Tim. 1:7).

In Jesus, we have a Savior, God and man, who sits at God’s right hand in glory, who grants to us His Spirit so that we might seek the Father’s power and grace in our time of need. Do you desire to seek Him, knowing that He truly cares and keeps all of His promises to His people? (Heb. 2:14-18; 4:14-16).

In Jesus, we have one who has gathered us together in a community to stand together as the church. We have been baptized by Christ through His one Spirit into one church and fellowship (1 Cor. 12:13).

Christ-Centered, Application for God’s people: What we learn from 2 Chronicles 20:1-23 in our union with Christ our King and Conqueror:

  • In our union with Christ, let us together as the people of God, seek the LORD in our fears, so that we can find confidence and courage to stand strong in the LORD’s power, not our own (2 Chr. 20:3-4; Zech. 4:6; Eph. 6:10-18; 2 Cor. 12:7-10). This is an important part of putting to death our tendencies to self-sufficiency and individualism. Confessing our fears to the LORD can bring about a strong faith by God’s grace as we turn from them to Him who is our conquering and comforting King!
  • In our union with Christ, let us pray to God, remembering His rule and reign over creation, and especially over every detail of history, and His care for our lives in the Lord Jesus Christ (2 Chr. 20:6-7). Let us be confident that when we come as a congregation to our Heavenly Father through Jesus’s mediation, by His Spirit, He will hear us and save us (2 Chr. 20:9). Let us humbly turn from our weaknesses, to gaze upon God’s strength to us and for us in Christ Jesus, saying with Israel:

“We do not know what to do, but our eyes are on you”

(2 Chr. 20:12; Heb. 12:2a: “Looking to Jesus”; cf. 2 Cor. 3:18).

  • In our union with Christ, let us be confident that as God’s people, when we gather together as families in the assembly, in God’s special presence for worship, God will be faithful to send His Spirit upon the minister/servant called to make His will known through preaching (as Jahaziel in 2 Chr. 20:13-17). Let us expect as God’s people, assembled as Christ’s Church, especially on the Lord’s Day, that God will speak specifically to us in our situations (see 2 Chr. 20:15-17), and give us specific directions for us as a church corporately, and as individuals, and to all age groups (“…All Judah stood before the LORD, with their little ones, their wives and their children”– 2 Chr. 20:13).
  • In our union with Christ, let us pray for God’s Spirit to be upon our minister of the word that he would speak God’s words boldly and fearlessly and accurately (2 Chr. 20:15-17; cf. Eph. 6:18-20). May His preaching be God’s very word, focused on God’s power and grace revealed in Christ, comforting our souls with God’s covenantal faithfulness (“Listen…Thus says the LORD to you, ‘Do not be afraid and do not be dismayed…for the battle is not yours but God’s”– 2 Chr. 20:15).
  • In our union with Christ, let us worship together in gratitude for God’s powerful promises and good word toward His people (“[The people] fell down before the LORD, worshiping the LORD…”). Let us properly respond to God with praise of His ruling and reigning King Jesus (2 Chr. 20:18-19). In light of Jesus’s complete victory over our spiritual enemies (2 Chr. 20:15b: “…The battle is not yours but God’s”; cf. Rom. 8:34-39), let us offer ourselves in sacrifice to Him, serving Him wholeheartedly in dependence upon His powerful Spirit (Rom. 12:1-2).
  • In our union with Christ, let us ask God for greater faith in His word, in order that the salvation that has been accomplished by Christ our great king will be more deeply understood and believed by us as His people at KCPC. Let the peace of God that passes all understanding, and the joy of the LORD that is our strength be the results of faith in God’s Word, knowing that in Christ that our king says to us exuberantly:

“Here me…[people of God]! Believe in the LORD your God, and you will be established; believe His prophets, and you will succeed!” (2 Chr.20:20).

  • In Christ, let us give thanks to the LORD, for His steadfast love endures forever! (2 Chr. 20:21b). Jesus Christ has conquered and comforted us through absolute and perfect trust in God and His Word! Glory to our king!

Conclusion: God has been so faithful to us at KCPC by providing to us Jesus Christ, a wonderful and glorious king who has conquered all of His and our enemies, and who sits at God’s hand to provide the fullness of His blessing of comfort and peace to us through His Holy Spirit!

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us.” – ESV Romans 8:35-37