John Piper often times writes, "Time is precious, life is short, we are fragile, and eternity is long." Every day what is at stake in my life is the glory of God, the souls of men, and my fight for joy in the Lord. Is it no wonder why we need such vigilance in our lives to see and cherish, and to strive for the things that matter?
The apostle Paul sure sensed this when he prayed...
"That your love may abound more and more, with knowledge and all discernment" (Philippians 1:9).
"May the Lord make you increase and abound in love for one another and for all" ( 1Thessalonians 3:12).
"That Christ may dwell in your hearts through faith--that you, being rooted and grounded in love" (Ephesians 3:17).
Paul was concerned on his knees for God's love to be growing among His people. There was then and is now something tremendously at stake today in the growth of love in body of Christ! The urgent need today is for a compelling demonstration of the reality of God in the world by His people. That reality is especially manifested in our relationships with others through visible love.
Listen to the beautiful yet convicting words of Jesus Christ:
"As I have loved you, you should also love one another. By this all shall know that you are My disciples, if you have love toward one another. ..May be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me…Let your light so shine before men that they may see your good works and glorify your Father who is in Heaven….” (John 13:34-35; John 17:23; Matthew 5:16)
Do you hear Him? Do you see His heart? Does your heart beat with His heart? Do you sense the importance and primacy of His teaching? Jesus assumes that love is meant to be seen and is being noticed for its reality or lack of reality. The late Francis Schaeffer once wrote a book called The Church Before the Watching World and spoke of the indispensable Mark of the Christian: Visible love and visible unity among God's people.
Paul says that "the greatest of these is love" (1 Corinthians 13:13). Love is God's great work in the souls of His people (1 Thessalonians 3:12) and the fruit of God's work (Galatians 5:22; 1 John 4:19). There is nothing that brings Him glory like the manifestation and practice of love among Christians. There is nothing that makes Jesus Christ more attractive and appealing than the visible demonstration of love from God's people. Oh for us to make a name for Christ by the radical difference of our love for others!
Jonathan Edwards wrote:
"As heaven is a world of love. so the way to heaven is the way of love." May God cause His heavenly love to be lived out on this earth among heavens citizens and ambassadors.
Longing to be an instrument of love for Christ's glory,
Pastor Bill
7 comments:
Reading this, I feel overwhelming sorrow and remorse, because the Lord has shown me I have not loved my brothers and sisters.
hey Bill,
Long time. Glad to see you've embraced the world wide web!
Rochelle
If love is such a priority, why do you think we don't see more of this (fruit of the spirit) in the western church yet a even a cursory look at the rest of the body around the world (especially the persecuted) regales us with story after story of sacrifice & commitment.
Revelation 3:17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked.
This is the reason we have not love for one another. By the grace of God, I repent. I am desperate for you, Jesus.
This made me think of 1 John 4:7-21 and Matt 22:37-40. I think of what an incredible thing it is to love God with all our heart, soul, mind and strength. It is only possible by God's power and grace. I pray that I can love God as He desires so that I can love my neighbor and fulfill the great commission.
Could the supremacy of God's love be displayed in His allowing man to have a free will, in the sense to decide to love God in receiving the Gift of His Son Jesus? I saw in you bio that you are a Calvinist. I used to be one. Now I am Biblical in what I see God revealing. I don't see in the bible limited Atonement. I actually see a God who has forgiven all the sins of the world!! II Cor. 5:19, 1John 2:2.
It matters not to me what the "giants of the past say..." they are just men. What does the bible say about Limited Atonement? can you show me where it is backed by Scripture?
Hisheart2yours@aol.com
I am a little concrened how you call yourself "biblical in what I see God revealing". It seems a little strong to say that . Does that mean that any brother who holds the doctrines of grace are unbiblical? Why would you negate men who loved the Lord, studied His word, thought and felt deeply, lived out the implications of what they beleived, and say YOU have the right biblical understanding?Is it utterly irrelevant what Augustine, Luther, Calvin, Edwards, Owen, the Puritans, Whitefield, Carey, Taylor, Spurgeon, etc, thought about these truths?
You don't see in the bible limited Atonement. Well. I see in the bible "limited" atonement. I would rather call it definite atonement" or "particular atonement". Those more adequatelty to me describe what the work of the atonment means in its application.
You say, "I actually see a God who has forgiven all the sins of the world!!" II Cor. 5:19, 1John 2:2.
Are you a univeralist? Do you beleive that the whole world is elect? Do all men go to heaven? Is forgiveness a guarantee carte blanc for all mankind? The reason that I ask this is because even those who don't beleive in "limited atonement' beleive that not everyone is saved nor forgiven.
You asked, "What does the bible say about Limited Atonement? can you show me where it is backed by Scripture?" Let me humbly submit an excellent response from John Piper:
The atonement is the work of God in Christ on the cross whereby he canceled the debt of our sin, appeased his holy wrath against us, and won for us all the benefits of salvation. The death of Christ was necessary because God would not show a just regard for his glory if he swept sins under the rug with no recompense.
Romans 3:25-26 says that God "put Christ forward as a propitiation by his blood...This was to demonstrate God's righteousness because in his divine forbearance he had passed over former sins. It was to prove at the present time that he himself is righteous and that he justifies those who have faith in Jesus."
In other words the death of Christ was necessary to vindicate the righteousness of God in justifying the ungodly by faith. It would be unrighteous to forgive sinners as though their sin were insignificant, when in fact it is an infinite insult against the value of God's glory. Therefore Jesus bears the curse, which was due to our sin, so that we can be justified and the righteousness of God can be vindicated.
The term "limited atonement" addresses the question, "For whom did Christ die?" But behind the question of the extent of the atonement lies the equally important question about the nature of the atonement. What did Christ actually achieve on the cross for those for whom he died?
If you say that he died for every human being in the same way, then you have to define the nature of the atonement very differently than you would if you believed that Christ only died for those who actually believe. In the first case you would believe that the death of Christ did not actually save anybody; it only made all men savable. It did not actually remove God's punitive wrath from anyone, but instead created a place where people could come and find mercy—IF they could accomplish their own new birth and bring themselves to faith without the irresistible grace of God.
For if Christ died for all men in the same way then he did not purchase regenerating grace for those who are saved. They must regenerate themselves and bring themselves to faith. Then and only then do they become partakers of the benefits of the cross.
In other words if you believe that Christ died for all men in the same way, then the benefits of the cross cannot include the mercy by which we are brought to faith, because then all men would be brought to faith, but they aren't. But if the mercy by which we are brought to faith (irresistible grace) is not part of what Christ purchased on the cross, then we are left to save ourselves from the bondage of sin, the hardness of heart, the blindness of corruption, and the wrath of God.
Therefore it becomes evident that it is not the Calvinist who limits the atonement. It is the Arminian, because he denies that the atoning death of Christ accomplishes what we most desperately need—namely, salvation from the condition of deadness and hardness and blindness under the wrath of God. The Arminian limits the nature and value and effectiveness of the atonement so that he can say that it was accomplished even for those who die in unbelief and are condemned. In order to say that Christ died for all men in the same way, the Arminian must limit the atonement to a powerless opportunity for men to save themselves from their terrible plight of depravity.
On the other hand we do not limit the power and effectiveness of the atonement. We simply say that in the cross God had in view the actual redemption of his children. And we affirm that when Christ died for these, he did not just create the opportunity for them to save themselves, but really purchased for them all that was necessary to get them saved, including the grace of regeneration and the gift of faith.
We do not deny that all men are the intended beneficiaries of the cross in some sense. 1 Timothy 4:10 says that Christ is "the Savior of all men, especially of those who believe." What we deny is that all men are intended as the beneficiaries of the death of Christ in the same way. All of God's mercy toward unbelievers—from the rising sun (Matthew 5:45) to the worldwide preaching of the gospel (John 3:16)—is made possible because of the cross.
This is the implication of Romans 3:25 where the cross is presented as the basis of God's righteousness in passing over sins. Every breath that an unbeliever takes is an act of God's mercy withholding judgment (Romans 2:4). Every time the gospel is preached to unbelievers it is the mercy of God that gives this opportunity for salvation.
Whence does this mercy flow to sinners? How is God just to withhold judgment from sinners who deserve to be immediately cast into hell? The answer is that Christ's death so clearly demonstrates God's just abhorrence of sin that he is free to treat the world with mercy without compromising his righteousness. In this sense Christ is the savior of all men.
But he is especially the Savior of those who believe. He did not die for all men in the same sense. The intention of the death of Christ for the children of God was that it purchase far more than the rising sun and the opportunity to be saved. The death of Christ actually saves from ALL evil those for whom Christ died "especially."
There are many Scriptures which say that the death of Christ was designed for the salvation of God's people, not for every individual. For example:
John 10:15, "I lay down my life for the sheep." The sheep of Christ are those whom the Father draws to the Son. "You do not believe, because you do not belong to my sheep." Notice: being a sheep enables you to become a believer, not vice versa. So the sheep for whom Christ dies are the ones chosen by the Father to give to the Son.
In John 17:6,9,19 Jesus prays, "I have manifested Thy name to the men whom Thou gavest me out of the world; Thine they were, and Thou gavest them to me...I am praying for them; I am not praying for the world but for those whom Thou hast given me, for they are thine...And for their sake I consecrate myself, that they also may be consecrated in truth." The consecration in view here is the death of Jesus which he is about to undergo. His death and his intercession us uniquely for his disciples, not for the world in general.
John 11:51-52, "[Caiaphas] being high priest that year prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad." There are children of God scattered throughout the world. These are the sheep. These are the ones the Father will draw to the Son. Jesus died to gather these people into one. The point is the same as John 10:15-16, "I lay down my life for the sheep. And I have other sheep that are not of this fold; I must bring them also, and they will heed my voice." Christ died for his sheep, that is, for the children of God.
Revelation 5:9, "Worthy art Thou to take the scroll and to open its seals, for Thou wast slain and by Thy blood didst ransom men for God from every tribe and tongue and people and nation." In accordance with John 10:16 John does not say that the death of Christ ransomed all men but that it ransomed men from all the tribes of the world.
This is the way we understand texts like 1 John 2:2 which says, "He is the propitiation for our sins, and not for ours only but also for the sins of the whole world." This does not mean that Christ died with the intention to appease the wrath of God for every person in the world, but that the "sheep," "the children of God" scattered throughout the whole world, "from every tongue and tribe and people and nation" are intended by the propitiation of Christ. In fact the grammatical parallel between John 11:51-52 and 1 John 2:2 is so close it is difficult to escape the conviction that the same thing is intended by John in both verses.
John 11:51-52, "He prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad."
1 John 2:2, "He is the propitiation for our sins, and not for ours only but also for the sins of the whole world."
The "whole world" refers to the children of God scattered throughout the whole world.
If "the whole world" referred to every individual in the world, we would be forced to say that John is teaching that all people will be saved, which he does not believe (Revelation 14:9-11). The reason we would be forced to say this is that the term propitiation refers to a real removal of wrath from sinners. When God's wrath against a sinner is propitiated, it is removed from that sinner. And the result is that all God's power now flows in the service of his mercy, with the result that nothing can stop him from saving that sinner.
Propitiated sins cannot be punished. Otherwise propitiation loses its meaning. Therefore if Christ is the propitiation for all the sins of every individual in the world, they cannot be punished, and must be saved. But John does not believe in such universalism (John 5:29). Therefore it is very unlikely that 1 John 2:2 teaches that Jesus is the propitiation of every person in the world.
Mark 10:45, in accord with Revelation 5:9,does not say that Jesus came to ransom all men. It says, "For the Son of man also came not to be served but to serve, and to give his life as a ransom for many."
Similarly in Matthew 26:28 Jesus says, "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."
Hebrews 9:28, "So Christ, having been offered once to bear the sins of many, will appear a second time, not deal with sin but to save those who are eagerly waiting for him." (See also 13:20; Isaiah 53:11-12.)
One of the clearest passages on the intention of the death of Christ is Ephesians 5:25-27. Here Paul not only says that the intended beneficiary of the death of Christ is the Church, but also that the intended effect of the death of Christ is the sanctification and glorification of the church. This is the truth we want very much to preserve: that the cross was not intended to give all men the opportunity to save themselves, but was intended to actually save the church.
Paul says, "Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor."
Similarly in Titus 2:14 Paul describes the purpose of Christ's death like this: "He gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds." If Paul were an Arminian would he not have said, "He gave himself to redeem all men from iniquity and purify all men for himself"? But Paul says that the design of the atonement is to purify for Christ a people out from the world. This is just what John said in John 10:15; 11:51f; and Revelation 5:9.
One of the most crucial texts on this issue is Romans 8:32. It is one of the most precious promises for God's people in all the Bible. Paul says, "He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?"
The crucial thing to see here is how Paul bases the certainty of our inheritance on the death of Christ. He says, "God will most certainly give you all things because he did not spare his own Son but gave him up for you." What becomes of this precious argument if Christ is given for those who do not in fact receive all things but instead are lost? The argument vanishes.
If God gave his own Son for unbelievers who in the end are lost, then he cannot say that the giving of the Son guarantees "all things" for the those for whom he died. But this is what he does say! If God gave his Son for you, then he most certainly will give you all things. The structure of Paul's thought here is simply destroyed by introducing the idea that Christ died for all men in the same way.
We can conclude this section with the following summary argument. Which of these statements is true?
1. Christ died for some of the sins of all men.
2. Christ died for all the sins of some men.
3. Christ died for all the sins of all men.
No one says that the first is true, for then all would be lost because of the sins that Christ did not die for. The only way to be saved from sin is for Christ to cover it with his blood.
The third statement is what the Arminians would say. Christ died for all the sins of all men. But then why are not all saved? They answer, Because some do not believe. But is this unbelief not one of the sins for which Christ died? If they say yes, then why is it not covered by the blood of Jesus and all unbelievers saved? If they say no (unbelief is not a sin that Christ has died for) then they must say that men can be saved without having all their sins atoned for by Jesus, or they must join us in affirming statement number two: Christ died for all the sins of some men. That is, he died for the unbelief of the elect so that God's punitive wrath is appeased toward them and his grace is free to draw them irresistibly out of darkness into his marvelous light.
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