How to Come to God

These are notes I wrote today for the passage Luke 18:15-30. I hope you profit by them!

Luke 18:15-30

There are two sections here that I’m going to examine, and even though they hold much of the same teaching from the last section, I’m going to look at them together on their own for the time being.

The first section we see Jesus responding to the disciples reaction of these parents who are bringing their little children to be blessed by Him. His reaction is what we’ll look closely at in a moment.

The second section has to do with a wealthy young man who presents himself before Jesus, and has a question concerning eternal life.

In both instances, we’ll examine Jesus’ reaction to them, what he says specifically, of course, as well as the mindset of how each type of person (the children and the rich man) presents themselves before Jesus.

I believe that from these passages we’re going to learn the following:

  1. Who, or more appropriately, how, can a person enter the kingdom of God. There will be two component parts to this – what God does on our behalf, and what our response to His doing looks like in our lives.
  2. In light of this, what ought our attitudes and mindset about life be? And I mean this for both for Christians and those seeking the kingdom still.

18:15-17 Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. [16] But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. [17] Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

It wasn’t an uncommon practice for local Rabbis to lay their hands upon children and bless them. There’s nothing magical about the laying on of hands, rather it is a way to show love for the child, and bring them before God in humility and gratitude.

During my trip to Israel last summer, we spent our Friday evening enjoying Shabbat with a Jewish family. Eventually we came to a place in the evening when the father was supposed to bless their child. It was really neat to see the father’s hold their children close – even the teens – and speak a blessing over them. It was done with hugs and kisses and much love.

This is the scene here – it is very intimate, and very special.

Therefore when the disciples callously attempted to shoo away these parents, Jesus reacted with a rebuke. No doubt the disciples were thinking of their master, and his own well being. They didn’t want him crowded every moment of every day. But Jesus loved his children – especially the youngest of them, and he used this as a teaching moment, as he had so many other times previously.

The principle here that Jesus wants to get through is that the kingdom of heaven is populated by children. There are two parts of this. First, there is the literal part – where he says, “to such belongs the kingdom of God.” Heaven, God’s kingdom, will be populated with MANY an infant, many a child who never reached an older age in this life.

For parents who have lost children through miscarriage or abortion, or even through tragedy that comes later, this truth is extremely reassuring.

But as reassuring as this is, this is not the primary theological point that Jesus wants to make. For he continues on saying, “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

You can tell he’s about to teach an important principle when he interjects the word “truly.”

Note two things. First He says, “receiving” the kingdom. The kingdom isn’t something you can earn on your own merit. It is not something that enter by your own merit, as we’ll examine here shortly.

Now secondly, what he says about receiving the kingdom is that one must be “like” a child.

What are some of the ways in which a child approaches the topic God that might differ from an adult?

Mainly, a child comes to God with very little in the way of presuppositions or assumptions. They come with the expectation of acceptance, and they come in humility. They aren’t thinking, “I deserve to be here” or “I’m going to be an extra good so I can come to God” – in fact, just saying those things aloud as if they come from a child’s mouth sounds preposterous!

They come in response to a prompting of love – with hearts that are humble and not haughty. Their faith is simple in that there are minimal outside influences vying for their affections.

They don’t overcomplicate things by adding their own ideas of the terms of this relationship into the mix, nor do they cloud their minds with priorities that would inhibit their faith.

This issue of priorities, of affections, is what gets addressed next…

18:18-19 And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?” [19] And Jesus said to him, “Why do you call me good? No one is good except God alone.

This account is also in Mark and Matthew, so from their accounts we divine that this is a man with wealth, and that he is young. So when we put all that together, we tend to call him, “the rich young ruler.”

Some have speculated that he is the ruler of a synagogue. But whatever his specific status, he is the exact opposite of the children that were previously the subject of our reading.

His question is tending toward eternal life, but he begins by calling Jesus “good”, and it is that adjective that Jesus latches onto as a way of answering His question.

Jesus’ reaction is that no one is good except for God. Some have stated that Jesus is either implying that he is a sinner, and therefore doesn’t deserve the title of “good.” Others say that Jesus is implying here that he is God because only God is good, and he’s using this as a way of drawing out that truth. Others still say that Jesus is just rebuffing the young man’s flattery.

But I agree with Bock that what Jesus is doing here has to be kept in context of everything else he’s stating. He’s basically pointing the man to God, and God’s incomparable character. God is holy – He alone is perfect, He alone is truly “good.” All other men have variable or subjective definitions of what exactly “good” is, but God is the ultimate definite standard for what good really is.

We see this as Jesus continues on…

18:20-22 You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’” [21] And he said, “All these I have kept from my youth.” [22] When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.”

When the young man says, “all these I have kept from my youth” he is basically saying that HE is “good”! He is stating that he’s perfectly kept the law.

Have you ever run into someone who believes they are basically a good person, and that they really haven’t sinned recently – some say they have NEVER sinned!

This is the attitude and the mindset of this young man. And Jesus blows it up. He hits him in the heart. When he tells him to sell all that he has, what he’s doing is exposing the man as an idolater – as someone whose priorities aren’t right.

At face value this guy seemed pretty holy – he seemed like a “good” guy, right? I mean, here he is seeking out a local rabbi asking about eternal life. His head is in the game, he’s asking the right questions, he’s crossing the right boxes off, right?

No – wrong answer! What was the problem here? Let’s see…

18:23-25 But when he heard these things, he became very sad, for he was extremely rich. [24] Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God! [25] For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.”

Now here we see what’s going on, if we didn’t already pick up on it.

What is the difference between this man, and the children who were coming to Jesus?

The main difference was faith and priorities. Put another way, it can all be boiled down to affections.

As I mentioned before, a young child has no affections for this world that inhibit them from hmbly coming before God and asking for eternal life. They represent one end of the life-experience scale.

On the other end of the scale is this rich man – not just rich though, he’s also a “ruler” – heck, he even had youth going for him! He had it all – he was young, and he had both power and wealth. And that’s really it, right? I mean that’s what we want out of life. Sure some might have a difference ratio on the affections meter. They might want 80% wealth and only a little power, or they might be satisfied if they could just control their circumstances and live a moderately good life, so long as they were in control and had the freedom they longed for and the power to make it happen.

Most of us probably fall somewhere in between the children and this rich ruler, with finances and freedom or power (I regard the American middle class idea of Freedom sometimes as equivalent to that of power when it comes to affections).

With that in mind, look at how the man reacts. He has so much to loose, so he walks away. The kids have nothing to loose, so they have no problem coming to God.

Right about now the dilemma might be hitting you just as it hit the disciples: anyone who has lived in this life for a decent number of years will have affections that crowd out eternal truth.

Jesus acknowledges this issue – he says its super difficult to get into heaven if you have riches – hence the saying about shoving a camel through the eye of a needle. There are some who’ve said that this is talking about how camels had to stoop to crawl on their belly to get into the “needle” entranceway of a city. But that’s erroneous. It’s not that Jesus just wants humility, when we approach God, he wants an open hand of faith – as goes the old hymn:

“Nothing in my hand I bring, simply to thy cross I cling” (Rock of Ages)

This prompts the disciples to say the following…

18:26-27 Those who heard it said, “Then who can be saved?” [27] But he said, “What is impossible with man is possible with God.”

In other words, no merit of your own, no fake humility, no false courage, no amount of good works is going to get you into heaven. What has to happen is a change in your affections. And this only happens by the grace of God. In other words, this kind of faith is the gift of God.

Look at what Paul says in Ephesians 2:

And you were dead in the trespasses and sins [2] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—[3] among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. [4] But God, being rich in mercy, because of the great love with which he loved us, [5] even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—[6] and raised us up with him and seated us with him in the heavenly places in Christ Jesus, [7] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. [8] For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, [9] not a result of works, so that no one may boast. [10] For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:1-10 ESV)

Therefore salvation – entry into the kingdom – is made possible by the power of God. And this is really evident in that most of us prize things that are not heavenly things until God brings us to Himself. Our lives are characterized by a love of anything and everything but God. We love football, golf, cars, shopping, and even our iPhones more than we love God!

But all of that changed for those who have been saved.

What happens next in this passage is that Peter realizes, “hey, this is me! This is our group! We have done this!”

And again, Jesus uses this as a teaching moment.

[28] And Peter said, “See, we have left our homes and followed you.” [29] And he said to them, “Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, [30] who will not receive many times more in this time, and in the age to come eternal life.”

The natural man’s objection to all of this is, “hey, I like my life! Don’t take my fun away from me. I may not have much, but I have XYZ. So things are pretty good. What’s so great about God that I need to reorient all my priorities and affections anyway?”

This is the difference between the children and the rich man – it’s all about affections. What we care most about. And we make the (wrongful) assumption that the stuff we are aiming for, or have obtained here in our lives isn’t worth giving up.

Jesus blows this out of the water as well.

He says that when you leave all the world behind – even the things that are worthwhile like family – when you put me first in your heart, you will “receive many times more in this time, and in the age to come eternal life.”

He is saying that not only is this a matter of eternal life, it’s a matter of living a great live NOW.

Having the right affections will bring about a life that is so much more fulfilling, so much richer, so much better. In other words – you are clinging onto a miserable existence compared to what I am prepared to give you.

For the Christian these words ought to just remind us to re-orient our minds around the truth of the Gospel. It’s so easy in the rush of life to let other priorities crowd into our heart. The way I think of this is that what your mind is occupied with, will eventually occupy your heart. Obviously from here there are physical, day-to-day implications. What you love most you’ll do most.

Jesus redeems the activities of our lives and gives them both a purpose and a perspective.

He helps us see here that by prioritizing Him first in your mind and heart, you can keep perspective over both the good and the bad in life. That’s how Paul was able to say:

Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. [12] I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. [13] I can do all things through him who strengthens me. (Philippians 4:11-13 ESV)

Note who is supplying the power here – it is God. Today, be reminded and refreshed in these truths and don’t let other priorities crowd out the eternal promise that Jesus has for us here.

For those of you who are not Christians, perhaps the message of these passages has really set in sharp relief the contrast between your life and what you value most, and how Jesus has taught us to approach God.

At issue here are your priorities, and what you value most in this life. What do you think most about? What do you spend most of your time on? Do not fool yourself into thinking that you can live your life by your own dictums, your own measure of what “good” is, and then show that measuring rod to God when you die.

What will He say? What will He do? He will respond that only HE is good, and that your works are nothing comparatively. Your priorities were not His. Your heart was not His. He’ll tell you to get lost – and you’ll walk away like this young man did – only you will be walking away for eternity. Thus, you will have squandered a life of joy now, and an eternity of happiness hereafter.

What is required is a heart that recognizes your sinfulness and your low stature before God, and desires (I use that word purposefully) to be made right with Him. The way this can be done is by believing in the Gospel of His Son, Jesus Christ.

By calling upon Jesus, by believing that He is who He says He is, and by repenting of your sins, you will receive this gift of eternal life that alluded the rich young ruler. It’s really simple, but its really hard, nigh on impossible to do without the help of God. Ask Him for that help.

Study Notes 9-8-13: A New Commandement

This passage of our study on John covers 13:31-35

13:31 When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him.

First, its probably worth nothing that Jesus says, “now”, and that this seems to give us a demarcation between Judas’ presence among them, and this time afterwards when He would give His last instructions and teaching to His disciples.  It is often thought that from verse 31 onward the ‘farewell discourses’ of Christ begin since Judas has now finally left, and only His chosen ones are left.

And as we get into the meat of the text, we see that Jesus is pointing toward an impending event – one that is imminent. R.C. Sproul’s study notes point us to Pauline theology which hangs so much on the shame that Christ was about to suffer in just a few hours from now, and the contrast Sproul notes is how John sees this as an hour of shame, yes, but mostly of glory. Jesus saw His imminent death as a source for His greatest glorification. As John MacArthur writes, “His entire ministry pointed to the cross (Mark 10:45), making it the glorious climax of the life He lived perfectly in keeping with His Father’s will.”

All of this is simply hard to imagine logically. But J.C. Ryle helps frame the problematic contrast between the way we think of “glory” typically, and the way that Christ and the Father had in mind:

This was a dark and mysterious saying, and we may well believe that the eleven did not understand it. And no wonder! In all the agony of the death on the cross, in all the ignominy and humiliation which they saw afar off, or heard of next day, in hanging naked for six hours between two thieves, – in all this there was no appearance of glory! On the contrary, it was an event calculated to fill the minds of the Apostles with shame, disappointment, and dismay. And yet our lord’s saying was true.

The idea that the chosen one, the Christ of God would be glorified was not an unfamiliar one, for as Isaiah said:

And he said to me, “You are my servant, Israel, in whom I will be glorified (Isaiah 49:3).

Yet at the same time we see Jesus use the name “Son of Man” to describe himself.  And so we see that there are two themes colliding that the Jewish audience of the day could not have seen coming together: the Christ will be a man who will bring glory to Him own name, who will usher in a glorious kingdom, but will do so by suffering in humiliation and agony. More than just a martyr, Jesus was actually accomplishing something for His people – freedom and eternal life.

In light of this, I really love Carson’s comments on the nature of Christ’s glorification:

Even in the Prologue, the glorification of the incarnate Word occurs not in a spectacular display of blinding light but in the matrix of human existence (1:14). Now, bringing to a climax a theme developed throughout this Gospel, the Evangelist makes it clear that the supreme moment of divine self-disclosure, the greatest moment of displayed glory, was in the shame of the cross. That is the primary reason why the title Son of Man is employed here.

Pastor John MacArthur says that Christ was glorified in three ways by the cross: “by satisfying the demands of God’s justice for all who would believe in Him”, by destroying “the power of sin”, and by destroying “the power of Satan, ending the reign of terror of ‘him who had the power of death.’”

The Father Receives Glory as well

But not only did Jesus receive glory from the cross, but as He says, “God is glorified in him.”  This means that the Father would also receive glory in the cross-work of Christ. I see this happening in primarily two ways: In the righteous obedience and character of Christ, and in the knowledge of what Jesus was accomplishing for those whom He loved.

You see, God’s character was put on full display as Christ showed that God was holy, faithful, and loved His people. His law had consequences, and yet He was willing to pay the price for our breaking of His law. I hear recently that it’s a habit of Christians to talk as if we need to be guilty for the death of Jesus – that He died for us, and that this deep sense of shame pervades them for their sin. Well this is only a half-correct way to think about it.  Yes we should feel shame for our sins, but Christ did what He did not out of compunction, and not out of duty.  And as Pastor Tony Romano was so keen to remind us recently, God did what He did in sending His Son not out of some cosmic law that says He has to behave this way, but because He finds pleasure in doing so.  God loves to save sinners, and when His Son hung on that tree it magnified who He is! It screams for all the world to see that God is love; and it shouts from the mountaintops that He is just and righteous and holy. For He is God, and there is none like Him.

In Sum…

We often have a difficult time at first glance with some of these ideas. For what has “glory” to do with something so painful and horrific and hanging from a tree all bloody and bruised? What God does is expand our way of thinking. He is offering us a look at Himself.  He is inviting us to behold His character, His majesty there at the cross. The cross confounds our fleshly sensibilities and offers to us another paradigm of thinking: heavenly thinking.

I imagine that for the disciples it would have been difficult to comprehend how these two concepts (glory and shame) fit together apart from the help of the Spirit (which would come later).  We live on this side of the cross, and on this side of the cross we have the privilege of the Spirit’s abiding work within us. This work of His is helping change our thinking to be more like Christ’s thinking (1 Cor. 2:16).”

The same thing eventually happened with the disciples, you know. The suspended disbelief of this group of me will soon turn to faith in action, empowered by the Holy Spirit, that would prove to be of such a deep nature that most everyone in that room would suffer and die for their Lord many years later.

13:32 If God is glorified in him, God will also glorify him in himself, and glorify him at once

The Logical Progression of Glorious Events

Jesus also saw that not only would the Father be glorified, and not only would He be glorified by His actions on Earth, but that soon (“at once”) He would join His Father in Heaven once again and enjoy the glory He had with Him from the beginning. And so this comment “will also glorify him in himself” is an anticipation of His glorification. Jesus trusted and knew that His death would result in ultimate victory.  Jesus was not a fatalist; He did not march to death with no hope for future life. And so we too can face physical death knowing that those chains will never hold us back from the bosom of the Father.

This statement from Jesus therefore shows us that He was looking beyond the cross toward the joy that awaited Him:

Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:2 ESV)

The way D.A. Carson explains it may be helpful:

Instead of focusing on the glorification of the Son of Man and the correlative glorification of the Father in the Son’s voluntary sacrifice, one may reverse the order. If God is glorified in the Son, it is no less true to say that God will glorify the Son in himself…the entire clause has much the same force as 17:5. Christ’s glorified humanity is taken up to have fellowship with the Father…in the eternal presence and essence of his heavenly Father, partly because by this event he re-enters the glory he had with the Gather before the Word became incarnate (1:14), before the world began (17:5). The entire event displays the saving sovereignty of God, God’s dawning kingdom.

13:33 Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’

“Little children” is a beautiful saying of Christ, and (as Ryle notes) is the only time Jesus referred to them in this way. It reminds us of our adoption into the family of Christ.  In J.I. Packer’s classic book ‘Knowing God’ he devotes an entire chapter on the subject of our adoption.  Packer says that, “Our first point about adoption is that it is the highest privilege that the gospel offers: higher even than justification…Adoption is higher, because of the richer relationship with God that it involves” (pg. 206-207).

That Jesus would offer the disciples this title after just speaking of His impending cross-work seems to me a special and wonderful revelation; a small peak into the blessings to come.

13:34-35 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. [35] By this all people will know that you are my disciples, if you have love for one another.”

Introduction

A few introductory thoughts to this important passage. First, this “new commandment” is not new in the sense that God had not called His people to love one another in the OT (Lev. 19:18), but rather that this will be a new covenant. In the OT God’s people were never able to keep the commandments. Jesus is saying that this is an entirely new paradigm, a new covenant enacted on better promises (Heb. 8:6-13).  He is going to change not simply the way (or what) we obey, but the fact that we will be able to obey, and will actually desire to obey, and that when we fail we will not need to make sacrifices for our sin – for He is our sacrifice.

Secondly, by issuing the command to love, He is anticipating the coming of the Spirit, which will enable them to actually keep the covenant – in other words, He’s making new creations that will be covenant keepers rather than covenant breakers.

Lastly, this obedience will be so radical (love for enemies etc.) that it could only come from God – it has to be supernaturally motivated. The people called by the name of Christ (“Christians”) will behave in such a way that marks them as something completely “other” (“called out” and “holy”). People will ask, “Why do these people march to their deaths, love their enemies, and speak kindness and love in the face of hate, persecution and scorn?” There will be only one answer: They are Christians.

Not “New”, Yet “New”

This “new command” is not a new “rule” but rather a new covenant, a new way that God is dealing with His children.  As far back as the time of Moses we read that the Israelites were called to “love your neighbor as yourself (Leviticus 19:18).” Yet even the new covenant Jesus is ushering in isn’t something that ought to be totally foreign to these disciples sitting around the room that evening with Jesus. For we read in several places that this new covenant was going to come one day – a brand new covenant with better promises, namely eternal life and righteousness earned by Christ plus sanctification worked out by the power of God’s own Spirit.

Look, for instance at what both Ezekiel and Jeremiah had to say about this great impending day:

 “Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. [23] And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the LORD, declares the Lord GOD, when through you I vindicate my holiness before their eyes. [24] I will take you from the nations and gather you from all the countries and bring you into your own land. [25] I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. [26] And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. [27] And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. [28] You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God. (Ezekiel 36:22-28)

And…

So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army. [11] Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off.’ [12] Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. [13] And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people. [14] And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the LORD; I have spoken, and I will do it, declares the LORD.” (Ezekiel 37:10-14)

And…

 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, [32] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. [33] For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:31-34)

Covenant Keepers

This leads us to the next logical step, which is that in giving us His Spirit, and issuing a new covenant with His people, He has a goal in mind.  He will shortly break the power of death and sin by His atoning work on the cross, but He hasn’t stopped there.  God not only sent His only Son to die in our places, and to give us His own righteousness (2 Cor. 5:21 – double imputation), but He wants to have an intimate relationship with His people.  He has promised to dwell among us.  How is this going to happen?  By sending His Spirit to live within us.

The consequence of this is that He is transforming us from covenant breakers into covenant keepers. Listen to what Paul says:

You yourselves are our letter of recommendation, written on our hearts, to be known and read by all. [3] And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.[4] Such is the confidence that we have through Christ toward God. [5] Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, [6] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. (2 Corinthians 3:2-6)

Baptist scholar Stephen Wellum outlines the importance of Christ’s obedience in reconciling us to God in the context of the inauguration of this command and the New Covenant, “…this is precisely the problem: God remains faithful to his promises, but we do not. It is only if God himself provides an obedient son – his Son – that the covenant relationship will be what it was intended to be from the beginning.”

Wellum continues:

What is needed is such heart transformation tied to the forgiveness of our sin, literally being born of God’s Spirit, so that human being will fulfill the purpose of their creation, namely, obediently living in relation to their covenant Lord and to each other (KTC, pg. 629)

In the New Testament, the Spirit is presented as the agent who not only gives us life but also enables us to follow God’s decrees and keep God’s laws, thus making us covenant keepers and not breakers (KTC, pg. 648).

Previously we were unable to keep the commands of God, yet we are told by Paul that they were a schoolmaster to bring us to Christ (Galatians 3:24). This new command will be possible because the law will be written on our hearts (Jer. 31:33). This is the great fulfilling of the promise of a time when God would dwell within us and help us to obey. What we could not do in the flesh, God has done for us in the person and work of Jesus Christ (Romans 8:3).

The Coming of the Spirit

It is important to understand that this commandment comes from Christ by was of introducing the rest of what He is going to say to the disciples. The remainder of His conversation (and prayer) in chapters 14-17 is saturated by the promise that when He leaves He will send the Spirit. It is only because of this promised coming of the Spirit that this command, this new covenant, can be taken with joy and not complete consternation and (if they were being honest with themselves) the anticipation of utter failure.

This “new commandment” is the great “royal law” (James 2:8) which Christ has given us, a law which we could not keep if it were not for the indwelling of the Holy Spirit. There is more going on here than we might realize, because as I’ve labored to show, Jesus is saying that he is going to transform us from covenant breakers to covenant keepers, with the goal that we might enter into a relationship with Him, and fulfill the reason for our creation in the first place – what was originally meant for us in the garden, and has been won for us by the work of the ‘Last Adam’, the Lord Jesus Christ (Romans 5).

The Mark of a Christian

Jesus’ words signal the announcement of a new covenant, a better covenant enacted on better promises (Heb. 8:6), and a people whose actions of love will set them apart as a clear distinction from all others in this world.

Now, this is why Jesus says that, “By this all people will know that you are my disciples, if you have love for one another.” This isn’t because of our own wisdom or knowledge, but because the Holy Spirit will be so markedly making a difference in our lives that we will act differently than all other people. It is both a stunning pronouncement on the evil of humanity, and the amazing promise of God’s work within us that “love” for others will be the most pronounced indicator of our inclusion in His heavenly family.

Scripture tells us that God’s people are a holy nation, not geographically, but spiritually (Gal. 6:16). We are a called people, called out of the world (ekklesia), called to be holy, live a holy life (1 Peter 1:15, 2 Tim. 1:19), and called to love each other (Matt. 22:38-40). This love is a sign of the working of the Spirit.

This is what Frances Schaeffer called ‘The Mark of a Christian’ (Sproul & MacArthur both cite Schaeffer in this way) and it is not simply an emotional reaction to His goodness, it is much more. It is an outpouring of His Spirit’s work within us. It controls us. It motivates us to action. And it is these actions that justify outwardly our identification as His children. As John Stott says, “Christian love is not the victim of our emotions but the servant of our will.”  And this “will” has been changed by Him from a will bent on sin and resulting in death, to a will inclined toward the things of God.

One need only look to church history to know that the love which Christ has given His children has driven them to do and say things they never would have otherwise. Peter, the blustering big-talking fisherman became a man who could speak before councils and kings.  He was transformed from a cowardly traitor into a bold proclaimer of the Gospel, and eventual martyr.

Only a supernatural kind of love could possibly affect this kind of change – church history is littered with case after case of this testimony. From Peter and Paul and James, to Ignatius, Polycarp and Justin. Time after time men and women gladly marched to death rather than surrender their affiliation and love for Jesus.

Lastly, but certainly not “least”, it is worth noting that if we are truly filled with the Spirit, we will know we’re never going to be lost. He will preserve us until His return, or our death. What a wonderful assurance! If we are filled with His Spirit, then surely He has adopted us into His family and ushered us into His kingdom.

John tells us in his first epistle, “We know that we have passed out of death into life, because we love the brethren” (1 John 3:14 – also 1 John 2:29, and 3:7 tell us this truth).  This love is a result of the Spirit’s work within us, and the Spirit is given to us when we are born again (John 3).

And as Wellum remarks, “In this age, Christ sends the Spirit to all believers and the Spirit becomes the previous seal, down payment, and guarantee of the promised inheritance of the last day.”  The indwelling presence of the Spirit the guarantee of our inheritance (Eph. 1:14; 2 Cor. 5:5), and the proof that one day Christ will come back and consummate the kingdom He inaugurated 2000 years ago.

A Summary of the Good News

I was reading Herman Bavinck’s ‘The Divine and Human Nature of Christ’ this morning, and was struck by how the author starts out his book with such clarity about the Gospel of Jesus Christ. Even though he is setting out to address a topic which serves as a sub-set of the entire narrative of the Gospel, he still understands the necessity to beginning with the gospel.

I hope you enjoy these few paragraphs as much as I did!

The testimony which, according to Scripture, Christ has given of Himself is developed and confirmed by the preaching of the apostles. The confession that a man, named Jesus, is the Christ, the Only-Begotten of the Father, is in such direct conflict with our experience and with all of our thinking, and especially with all the inclinations of our heart, that no one can honestly and with his whole soul appropriate it without the persuasive activity of the Holy Spirit. By nature everybody stands in enmity to this confession, for it is not a confession natural to man. No one can confess that Jesus is the Lord except through the Holy Spirit, but neither can anyone speaking by the Holy Spirit call Jesus accursed; he must recognize Him as his Savior and King, (1 Cor. 12:3).

Hence when Christ appears on earth and Himself confesses that He is the Son of God, He did not leave it at that, but He also had a care, and He continues to have a care, that this confession finds entrance into the world, and is believed by the church. He called His apostles, and He instructed them, and made them witnesses to His words and deeds, to His death and resurrection. He gave them the Holy Spirit who brought them personally to the confession that Jesus was the Christ, the Son of the living God, (Matt. 16:16), and who later caused them, from the day of Pentecost on, to minister as preachers of those things which their eyes had seen, and they beheld, and their hands had handled of the Word of life, (1 John 1:1). The apostles were really not the real witnesses. The Spirit of truth, proceeding from the Father, is the original, infallible, and almighty witness to Christ, and the apostles are that only in Him and through Him, (John 15:26; Acts 5:32). And it is that same Spirit of truth who by means of the testimony of the apostles brings the church of all ages to the confession and preserves them in it: Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art the Christ, the Son of the living God, (John 6:68-69).

A Summary of the Gospel

Ligonier posted this elongated quote from Jeremiah Burroughs this week and I wanted to share with you. It’s a great summary of the gospel, and an opportunity to read some of Burroughs – a man who wrote many great works, many of which people today may not have ever even heard of. So check this out and then check out some of his other stuff!

A Summary of the Gospel
Posted: 03 May 2013

The gospel of Christ is the good tidings that God has revealed concerning Christ. As all mankind was lost in Adam and became the children of wrath, put under the sentence of death, God, though He left His fallen angels and has reserved them in the chains of eternal darkness, yet He has thought upon the children of men and has provided a way of atonement to reconcile them to Himself again.

The second Person in the Trinity takes man’s nature upon Himself, and becomes the Head of a second covenant, standing charged with sin. He answers for it by suffering what the law and divine justice required, and by making satisfaction for keeping the law perfectly. This satisfaction and righteousness He tenders up to the Father as a sweet savor of rest for the souls that are given to Him.

And now this mediation of Christ is, by the appointment of the Father, preached to the children of men, of whatever nation or rank, freely offering this atonement unto sinners for atonement, requiring them to believe in Him and, upon believing, promising not only a discharge of all their former sins, but that they shall not enter into condemnation, that none of their sins or unworthiness shall ever hinder the peace of God with them, but that they shall through Him be received into the number of those who shall have the image of God again to be renewed unto them, and that they shall be kept by the power of God through faith unto salvation.

That these souls and bodies shall be raised to that height of glory that such creatures are capable of, that they shall live forever enjoying the presence of God and Christ, in the fullness of all good, is the gospel of Christ. This is the sum of the gospel that is preached unto sinners.