A Changed Heart

resting by His cross
my rebel's heart is altered
now quiet at last

Dear Loud, Demanding Man

Dear Loud, Demanding Man,

Thanks for coming into my store today. You have shown me how far fallen I am as one of God's creatures. From your very first question, I immediately resisted treating you with respect and grace. Your mere presence provoked me. I want you to leave.

But by being here, Loud, Demanding Man, you cause me to see that I lack much that is required in a converted man. That I am not conforming to God's Word in my actions now breaks my heart. I know what I should do, yet I resist. When will I ever stand complete? Yes, I know. But for now, my prideful flesh, aroused by sin, refuses to treat another person rightly.

Loud, Demanding Man, I am ashamed. For my co-worker, who may not know Christ in a saving way, has regard for you. He is kind, pleasant, helpful, and deferential. I still want you to leave.

However, Loud, Demanding Man, I am not without hope and this is the only thing that cheers me now. Because I am sure that God, who began a good work in me "will bring it to completion at the day of Jesus Christ." (Philippians 1:6) And, calling on Him, even now, there is strength, grace, and desire supplied that is sufficient for the task. Sufficient to love you in a Gospel way.

My prayer, Loud, Demanding Man, is that the next time you (or any of your tribe), and I should meet, that I would call on the One Who is sufficient and, for His sake, extend to you the kind of grace that has been given to me.

The promise of the strength that would come my way is nearly enough to cause me look forward to that opportunity.

I Think I Look Good - If I Don't Look To Christ

From the Institutes of the Christian Religion, by John Calvin:

If, at mid-day, we either look down to the ground, or on the surrounding objects which lie open to our view, we think ourselves endued with a very strong and piercing eyesight; but when we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun. Thus, too, it happens in estimating our spiritual qualities. So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity. (1.1.2)

Life From a Dry Tree

The Lord was pleased to touch my heart this past Sunday during our pastor's sermon. His text was Isaiah 56:1-57:21. What meant the most to me was the gospel-drenched first eight verses of chapter 56:

1 Thus says the Lord:

“Keep justice, and do righteousness,

for soon my salvation will come,

and my righteousness be revealed.

2 Blessed is the man who does this,

and the son of man who holds it fast,

who keeps the Sabbath, not profaning it,

and keeps his hand from doing any evil.”

3 Let not the foreigner who has joined himself to the Lord say,

“The Lord will surely separate me from his people”;

and let not the eunuch say,

“Behold, I am a dry tree.”

4 For thus says the Lord:

“To the eunuchs who keep my Sabbaths,

who choose the things that please me

and hold fast my covenant,

5 I will give in my house and within my walls

a monument and a name

better than sons and daughters;

I will give them an everlasting name

that shall not be cut off.

6 “And the foreigners who join themselves to the Lord,

to minister to him, to love the name of the Lord,

and to be his servants,

everyone who keeps the Sabbath and does not profane it,

and holds fast my covenant—

7 these I will bring to my holy mountain,

and make them joyful in my house of prayer;

their burnt offerings and their sacrifices

will be accepted on my altar;

for my house shall be called a house of prayer

for all peoples.”

8 The Lord God,

who gathers the outcasts of Israel, declares,

“I will gather yet others to him

besides those already gathered.”

What touched me was the part about God's kindness toward the eunuch. The eunuch has no hope of having any family heritage. He is, in a sense, a counterpart to Sarah, the wife of Abraham. However, as in Sarah's case, God promises the eunuch a heritage. Granted, Sarah's was physical, in the form of Isaac, but God promises to give the eunuch a monument and a name better than sons and daughters (verse 5). God, as He often does, is telling us to see things differently, to value things differently. The everlasting name that God gives is better than sons and daughters as the world evaluates them.

God, as He has done so many times before, brings life out of lifelessness. Like when He saved me. 

Ex-Thieves, Ex-Murderers, Ex-Atheists Like Us

Russell Moore commenting on the death of Christopher Hitchens:

"I don’t know about Christopher Hitchens, about what happened in those last moments, but I do know that, if he had embraced it, the gospel would be enough for him. I know that because it’s enough for me, and I’m as deserving of hell as he is.

Hell is real and judgment is certain. The gospel comes with a warning that it will one day be too late. But, as long as there is breath, it is not yet too late. Perhaps Christopher Hitchens, like so many before him, persisted in his rebellion to the horror of the very end. But maybe not. Maybe he stopped his polemics and cried out, “Jesus, remember me when you come into your kingdom.”

I don’t know. But I do know that the gospel offers forgiveness and mercy right to the edge of death’s door. And I know that the kingdom of God is made up of ex-thieves, and ex-murderers, and ex-atheists like us."

The whole article.

The Valley of Vision

Here is a remarkable prayer from the book "The Valley of Vision: A Collection of Puritan Prayers and Devotions."

O Heavenly Father,

Teach me to see

that if Christ has pacified thee and

has satisfied divine justice

he can also deliver me from my sins;

that Christ does not desire me, now justified,

to live in self-confidence in my own strength,

but gives me the law of the Spirit of life

to enable me to obey thee;

that the Spirit and his power are mine

by resting on Christ's death;

that the Spirit of life within answers to

the law without;

that if I sin not I should thank thee for it;

that if I sin I should be humbled daily under it;

that I should mourn for sin more than other

men do,

for when I see I shall die because of sin,

that makes me mourn;

when I see how sin strikes at thee,

that makes me mourn;

when I see that sin caused Christ's death

that makes me mourn;

that sanctification is the evidence of reconciliation,

proving that faith has truly apprehended Christ;

Thou has taught me

that faith is nothing else than receiving thy

kindness;

that it is an adherence to Christ, a resting on him,

love clinging to him as a branch to the tree

to seek life and vigour from him.

I thank thee for showing me the vast difference

between knowing things by reason,

and knowing them by the spirit of faith.

By reason I see a thing is so;

by faith I know it as it is.

I have seen thee by reason and have not

been amazed,

I have seen thee as thou art in thy Son and have

been ravished to behold thee.

I bless thee that I am thine in my Saviour,

Jesus.

The Father Made the Son to be Sin

"For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." (2 Corinthians 5:21)

"But, unlike Adam, when he is tempted he (Jesus) does not sin. He is the only human being who perfectly obeys God, his Father. He is, therefore, the one person to have lived who does not deserve to be banished from God's presence. But on the cross he willingly faces the punishment that we all deserve, as sinners who are bound up with the first Adam. As a result, if we trust in him, we enter into a new humanity, headed not by Adam, the sinner, but by Jesus, the righteous new Adam. Paul writes, '. . . just as through the disobedience of one man [Adam] the many were made sinners, so also through the obedience of the one man [Christ] the many will be made righteous' (Romans 5:19)."

I thought of the verse at the top of the post after I had read the previous paragraph in Vaughn Roberts' book 'God's Big Picture.' I was then inspired to check the ESV Study Bible for some commentary on the verse. The 'big idea' in the verse is captured better in the study Bible's notes than I could express, so I copied them below. It is long, but it's good.

2 Cor. 5:21 This verse is one of the most important in all of Scripture for understanding the meaning of the atonement and justification. Here we see that the one who knew no sin is Jesus Christ and that he (God) made him (Christ) to be sin (Gk. hamartia, "sin"). This means that God the Father made Christ to be regarded and treated as "sin" even though Christ himself never sinned (Heb. 4:15; cf. Gal 3:13). Further, we see that God did this for our sake that is, God regarded and treated "our" sin (the sin of all who would believe in Christ) as if our sin belonged not to us but to Christ himself. Thus Christ "died for all" (2 Cor. 5:14) and, as Peter wrote, "He himself bore our sins in his body on the tree" (1Pet. 2:24). In becoming sin "for our sake," Christ became our substitute - that is, Christ took our sin upon himself and, as our substitute, thereby bore the wrath of God (the punishment that we deserve) in our place ("for our sake"). Thus the technical term for this foundational doctrine of the Christian faith is the substitutionary atonement - that Christ has provided the atoning sacrifice as "our" substitute, for the sins of all who believe (cf. Rom 3:23-25). The background for this is Isaiah 53 from the Greek (Septuagint) translation of the Hebrew OT, which included the most lengthy and detailed OT prophecy of Christ's death and which contains numerous parallels to 2 Cor 5:21. Isaiah's prophecy specifically used the Greek word for "sin" (Gk. hamartia) five times (as indicated below in italics) with reference to the coming Savior (the Suffering Servant) in just a few verses - e.g., "surely he has borne our griefs" (Isa. 53:4); "He was crushed for our iniquities" (Isa. 53:5); "the Lord has laid on him the iniquity of us all" (Isa 53:6); "he shall bear the iniquities" (Isa. 53:11); "he bore the sin of many" (Isa. 53:12). In a precise fulfillment of the is prophecy, Christ became "sin" for these who believe in him, so that in him we might become the righteousness of God. This means that just as God imputed our sin and guilt to Christ ("he made him to be sin") so God also imputes the righteousness of Christ - a righteousness that is not our own - to all who believe in Christ. Because Christ bore the sins of those who believe, God regards and treats believers as having the legal status of "righteousness" (Gk. dikaiosyne). This righteousness belongs to believers because they are "in him," that is, "in Christ" (e.g., Rom. 3:22; 5:18; 1Cor. 1:30; 2 Cor. 5:17, 19; Phil. 3:9). Therefore "the righteousness of God" (which is imputed to believers) is also the righteousness of Christ - that is, the righteousness and the legal status that belongs to Christ as a result of Christ having lived as one who "knew no sin." This then is the heart of the doctrine of justification; God regards (or counts) believers as forgiven and God declares and treats them as forgiven, because God the Father has imputed the believer's sin to Christ and because God the Father likewise imputes Christ's righteousness to the believer.

Christ is the Fulfillment of O.T. Promises

The New Testament never leads us to expect that there will be any fulfillment of the Old Testament promises other than their fulfillment in Christ. We are not encouraged, for example, to look for their fulfillment in the state of Israel and to expect a new temple to be built there. That is to expect a renewal of the model that has now been dismantled. The permanent reality is found in Christ.

-Vaughn Roberts, from his book 'God's Big Picture', page 108

Exile Ending, Finally Fullfillment

Mark identifies John the Baptist as that herald: 'And so John came, baptising in the desert region and preaching a baptism of repentance for the forgiveness of sins' (Mark 1:4). The message is clear; the waiting is over; the exile is about to end and the time of fulfillment is soon to come. And then Jesus appears, 'proclaiming the good news of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!" ' (Mark 1:14-15)

-Vaughn Roberts, from his book 'God's Big Picture', page 108

Holiness Is A Promise - Not A Threat

Michael Horton:

"Holiness is not an option; it is a requirement. But this is not a threat. It's a promise. What God began he will finish (Phil. 1:6). In Christ we are already holy, righteous, sanctified, reconciled (1 Corinthians 1:30). Now we are called to live what we are, not to become what we are not yet."

Quoted from his book "Christ the Lord," and taken from the What's Best Next website.

Historic Doctrines Less Prevelant

All that glitters is not gold goes the old saying. In a similar vein, Os Guinness and David Wells have alerted evangelicals about weakness they observe in the apparent success of today's evangelicalism.

"(T)he strong timber of the tree of evangelicalism has historically been the great doctrines of the Bible—God’s glorious perfections, man’s fallen nature, the wonders of redemptive history, the magnificent work of redemption in Christ, the saving and sanctifying work of grace in the soul, the great mission of the church in conflict with the world and the flesh and the devil, and the greatness of our hope of everlasting joy at God’s right hand. These things once defined us and were the strong fiber and timber beneath the fragile leaves and fruit of our religious experiences. But this is the case less and less."

There's more at this link.

Regeneration

I have a little book called "The Valley of Vision". It's a collection of prayers written by Puritans and it is one of the most helpful tools for me in my ongoing effort to stoke the furnace of personal devotion.

I've copied here a prayer from it, called Regeneration, that I read yesterday and it fed me on many levels. It seems to me to be a prayer worth camping out on for a while. It strikes many chords that resonate with me in this particular time of my life.

O God of the highest heaven,

Occupy the throne of my heart, take full possession and reign supreme, lay low every rebel lust, let no vile passion resist thy holy war; manifest thy mighty power, and make me thine forever.

Thou art worthy to be praised with my every breath, loved with my every faculty of soul, served with my every act of life.

Thou hast loved me, espoused me, received me, purchased, washed, favoured, clothed, adorned me, when I was worthless, vile, soiled, polluted.

I was dead in iniquities, having no eyes to see thee, no ears to hear thee, no taste to relish thy joys, no intelligence to know thee;

But thy Spirit has quickened me, has brought me into a new world as a new creature, has given me spiritual perception, has opened to me thy Word as light, guide, solace, joy.

Thy presence is to me a treasure of unending peace;

No provocation can part me from thy sympathy, for thou hast drawn me with cords of love, and dost forgive me daily, hourly.

O help me then to walk worthy of thy love, of my hopes, and my vocation.

Keep me, for I cannot keep myself;

Protect me that no evil befall me;

Let me lay aside every sin admired of many;

Help me to walk by thy side, lean on thy arm, hold converse with thee,

That henceforth I may be salt of the earth and a blessing to all.

You could order one at Amazon if you want.

Prodigal God, Chapter One's Conclusion

Author Tim Keller has spent a good part of the Introduction and Chapter One drilling one idea into our heads: the two sons represent two kinds of people and two ways of being alienated from God. The two kinds of people are sinners and pharisees.

Keller winds up the Chapter with an interesting observation. Namely, it was the self-centered and licentious sinners who were attracted to Christ. It was the moralistic pharisees who were angered and offended by Him.

"Jesus's teaching consistently attracted the irreligious while offending the Bible-believing, religious people of His day. However, in the main, our churches today do not have this effect. The kind of outsiders Jesus attracted are not attracted to contemporary churches, even our most avant-garde ones. We tend to draw conservative, buttoned-down, moralistic people. The licentious and liberated or the broken and marginal avoid church. That can only mean one thing. If the preaching of our ministers and the practice of our parishioners do not have the same effect on people that Jesus had, then we must not be declaring the same message that Jesus did. If our churches aren't appealing to younger brothers, they must be more full of elder brothers than we'd like to think."

I would not presume to fuss with Keller about this last statement - he is a towering intellect. (Here he defends orthodox Christianity on the campus at Stanford) However, I am not as certain as he about the "mathematical certainty" he ascribes to his conclusion. In other words, does the fact that certain kinds of people are attracted to our churches "only mean one thing?"

On the other hand, I can't really poke a hole in his conclusion and it's worth serious discussion.

The Prodigal God, Chapter 1

Two Kinds of People

Author Tim Keller opens Chapter One of his book, "The Prodigal God":

"Most readings of this parable have concentrated on the flight and return of the younger brother - the "Prodigal Son." That misses the real message of the story, however, because there are two brothers, each of whom represents a different way to be alienated from God, and a different way to seek acceptance into the kingdom of heaven."

We talked about the two sons in the previous post in this series, but now we'll see what they represent. Keller reminds us of Luke's setting for this parable, that there were 'tax collectors and sinners' present, as well as 'pharisees.' Two kinds of people. The former were like the younger brother in Jesus' story and the latter were like the older brother.

The tax collectors and sinners were drawn to Jesus' teaching and the pharisees were indignant about that. And it is this indignant attitude that Jesus begins to address with the parable of the two lost sons.

Here's Keller:

"Jesus' purpose is not to warm our hearts but to shatter our categories. Through this parable Jesus challenges what nearly everyone has ever thought about God, sin, and salvation. His story reveals the destructive self-centeredness of the younger brother, but it also condemns the elder brother's moralistic life in the strongest terms. Jesus is saying that both the irreligious and the religious are spiritually lost, both life-paths are dead ends, and that every thought the human race has had about how to connect to God has been wrong."

Previous posts in this series:

The Prodigal God

The Text

The Introduction

The Prodigal God, There Were TWO Sons

You know when I posted the other day, I said I should begin where the author, Tim Keller, begins. And then I posted the parable from Luke 15 that we know as the Prodigal Son. Well, I goofed.

I goofed in the sense that Keller actually begins his explanation in the Introduction, so I wasn't beginning where he did. Sigh.

Without further ado (because there's been enough ado already), here are important quotes from the Introduction to Timothy Keller's The Prodigal God.

"I will not use the parable's most common name: the Parable of the Prodigal Son. It is not right to single out only one of the sons as the sole focus of the story. Even Jesus doesn't call it the Parable of the Prodigal Son, but begins the story saying, 'a man had two sons.' The narrative is as much about the elder brother as the younger, and as much about the father as the sons. And what Jesus says about the older brother is one of the most important messages given to us in the Bible. The parable might be better called the Two Lost Sons."

As I said in a previous post, the book makes a much different approach to the familiar story and in the quote above Keller makes that view much more clear. There wasn't just one boy, there were two and there was a father also, though his role has not been left untouched by teaching and preaching over the years.

Keller's Introduction goes further, spelling out who he understands the two boys to represent - it's fascinating. He says his book is ". . . written to both curious outsiders and established insiders of the faith, both to those Jesus calls 'younger brothers' and those he calls 'elder brothers . . .'"

Right away my categories get blown. I had pretty much a standard view of this story, a view probably shared by most of you, that the younger son represented the lost world Jesus came to save and the father represented our Heavenly Father. There wasn't really any interpreting done as far as the older son was concerned.

But now I think Keller is right. There's a reason Jesus makes a point of there being TWO sons. And what I think we will find as we go is that, while there may have been a day we related to the younger boy who repented and returned, we might have more in common with the attitude of the older brother these days. Or maybe it's just me.

Fascinating.

The Prodigal God

I recently read "The Prodigal God" by Timothy Keller. It is, as you might imagine, about the parable of Jesus as recorded in Luke 15 that we know commonly as "The Prodigal Son."

However Keller does not treat the parable in the way we commonly understand it, or have heard it preached and so the title of the book gives us a clue that surprises are in store.

I don't want to give it all away at this point, but I will say that this book made an impact on me as I read it and not just for a different look at the parable, but for what a difference that difference makes in our understanding of what Jesus was teaching.

The book was sent to me by a vendor after he told me how impacted he was by it. My pastor has also commented on what a remarkable work it is. I recommend it to you.

And to whet your appetite, I will post some excerpts here at Central Standard in the days ahead. I'm looking forward to going through "The Prodigal God" one more time.

Spurgeon On Redemption, Part 3

Here is Part 3 of Charles Spurgeon's thoughts on Redemption from God's view. Spurgeon conjures here what God the Spirit might have covenanted regarding mankind's salvation in this imaginary, though Bible-saturated, statement,

"I hereby covenant that all whom the Father giveth to the Son, I will in due time quicken. I will show them their need of redemption; I will cut off from them all groundless hope, and destroy their refuges of lies. I will bring them to the blood of sprinkling; I will give them faith whereby this blood can be applied to them; I will work in them every grace; I will keep their faith alive; I will cleanse them and drive out all depravity from them, and they shall be presented at last spotless and faultless."

Previous posts, Part 1 and Part 2.

Spurgeon On Redemption, Part 2

Here's the part 2 of Charles Spurgeon's thoughts on Redemption from God's view. Spurgeon conjures what God the Son might have covenanted regarding mankind's salvation in this imaginary, though Bible-saturated, statement,

"My Father, on my part I covenant that in the fullness of time I will become man. I will take upon myself the form and nature of the fallen race. I will live in their wretched world, and for my people I will keep the law perfectly. I will work out a spotless righteousness, which shall be acceptable to the demands of Thy just and holy law. In due time I will bear the sins of all my people. Thou shalt exact their debts on me; the chastisement of their peace will I endure, and by my stripes they shall be healed. My Father, I covenant and promise that I will be obedient unto death, even the death of the Cross. I will magnify Thy law, and make it honorable. I will suffer all they ought to have suffered. I will endure the curse of Thy law, and all the vials of Thy wrath shall be emptied and spent upon my head. I will then rise again; I will ascend into heaven; I will intercede for them at Thy right hand; I will make myself responsible for every one of them, that not one of those whom Thou hast given me shall ever be lost, and I will bring all my sheep of whom, by Thy blood, Thou hast constituted me the Shepherd -- I will bring every one safe to Thee at last."

Part 1 is here.

Spurgeon On Redemption, Part 1

The other day in a meeting a devotion was led by a friend of mine named Tom. Having just passed the Easter season, the devotion was a reflection on the meaning of that event. Part of Tom's devotion was reading words written by Charles Spurgeon, one of the greatest preachers of the 19th, or any other century.

What Spurgeon wrote was imaginary covenants that each member of the Trinity might have taken before effecting the Redemption of God's people. Each statement is so thoroughly Bible-saturated and compelling that I wanted to post them. Please remember these are Spurgeon's words and, though obviously drawing on Biblical truth, we can't assign them the same authority.

Spurgeon first imagined the Father saying,

"I, the Most High Jehovah, do hereby give unto my only begotten and well-beloved Son, a people countless beyond the number of the stars who shall be by Him washed from sin, by Him preserved, and kept, and led, and by Him, at last, presented before my throne, without spot, or wrinkle, or any such thing. I covenant by oath and sware by myself, because I can sware by no greater, that those whom I now give to Christ shall be forever the objects of my eternal love. Them will I forgive through the merit of the blood, to these will I give a perfect righteousness; these will I adopt and make my sons and daughters, and these shall reign with me through Christ eternally!"

Food for the Soul

I want to give a shout out to my pastor, Doug Shivers, at Boulevard Baptist Church. He is in the midst of a most unique journey through the Bible. Now, many pastors preach through the Bible and do so in an expository way; Doug is no pioneer on that score. But the way he's going about it is very interesting.

Doug is preaching through the Bible at the rate of one book per week. I have never heard of this being done before. It's been challenging for him and he freely admits it. You can imagine how daunting it would be to cover Leviticus or the Psalms or Isaiah in one sermon. But Doug is handling it quite ably.

I want to commend this past week's sermon on Hosea to you. As of this writing it has not been posted at Boulevard's website, but I invite you to check back until it is. Be careful to hear especially the last bit of the sermon, the last point, if you will. It is stuffed to bulging with the powerful message of Christ's gospel, the good news that He has taken on the sins of His people and imparted to them His righteousness! What stunningly Good News!

As it has been said a multitude of times, it's an old story that never gets old.