Grace, Faith, and Glory, Part 3

This is the third part of our guest posts from Robert on "Grace, Faith, and Glory". We are thankful again for Robert's sharing these with us!

2 Corinthians 3:18 ‘But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit’.

Paul reveals to the Corinthians his two-fold ministry — the ministry of the new covenant (3:6) and the ministry of reconciliation (5:18). Transformation and reconciliation! No wonder he felt his need of mercy in order not to faint.

This is a chapter of contrasts:

Ministration of death with Ministration of the Spirit
The law demanded death as the ultimate penalty for failure. The man who gathered sticks on the Sabbath day is a sad example of this. But although the law made demands, it could not empower people to meet them. The ministry of the Spirit however brings the believer into a sphere of life and liberty. The law said, ‘thou shalt not steal’. The gospel says, ‘Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth’ Ephesians 4:28

Ministration of condemnation with Ministration of righteousness
The law also demanded righteousness from men. Many people started have their day with good intentions to do all that the law required, only to discover that they had failed again and were condemned in the sight of God. No wonder the Hebrew writer describes the system of law as ‘weak and unprofitable’. The ministry of righteousness however provides men with the righteousness of God obtained at Calvary and points them to the Lord in glory as their guarantee that He and His work are accepted. In Christ I am not condemned: I am accepted!

Vanishing glory with Abiding glory
In the original account of Moses veiling his face, the reason is given that, ‘they were afraid to come nigh him’ Exodus 34: 30. Sinful men could not even bear to look on the glory of God reflected in Moses’ face. Paul gives a further insight: the purpose of the veil was to conceal from the people the fact that the glory was fading from Moses’ face (v.13). In contrast, the new covenant subsists in glory (v.8), surpasses in glory (v.10), abounds in glory (v.10) and abides in glory (v.11). And the great reason for this is that the glory of God is now seen in the face of Jesus Christ (4:6).

Veiled glory with Unveiled glory
This is not an easy verse to understand but it helped me greatly when I discovered that we do not need the mirror! 


κατοπτριζόμενοι means neither "reflecting," nor "seeing in a mirror." though this last be etymologically the source, but "beholding," without reference to the mirror, as in so many words which thus cast their primitive shell.  

(William Kelly, Notes and Translation of Second Corinthians).

We now look to the Lord in glory and as we behold him, and become more settled as to our position in Christ, we move from the glory of the old covenant to the glory of the new. A life that is settled in the righteousness of God can enjoy the life and liberty of the Spirit and be free from the death and condemnation of the law. But unknown to us, yet seen by others, the more we look at the Lord in glory, the more we will reflect Him. We will reflect what we look upon.

Psalm 63:1, 2 ‘My soul thirsteth for thee, my flesh languisheth for thee, in a dry and weary land without water: To see thy power and thy glory, as I have beheld thee in the sanctuary.’

Grace, Faith and Glory, Part 2

And here's Part 2 of Robert's article "Grace, Faith and Glory."  I personally found this article very convicting: it's all too easy to allow "grace" to mean "don't worry about it." These articles have brought to my own conscience that we are to walk worthy of the calling. Thank you, Robert, for your contributions here and in various comment sections!

Romans 1:17 ‘for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, but the just shall live by faith’.

As we read Romans chapter one, we are looking over the shoulder of Paul and viewing his notes on what he intended to preach when he arrived at Rome. This is the standard for all gospel preaching:

• The Son of God
• The power of God
• The righteousness of God
• The wrath of God

The gospel reveals that God is no longer demanding righteousness from men: God provides His righteousness through the death of His Son. The law said, ‘do’: God says, ‘it is done’. And should someone say, I could not maintain such a life, I would always make mistakes and let God down, there is also given to us the power of God. The gospel brings the power of resurrection (v.4) and the power of creation (v.20) into a believer’s life. God gives us a new life and a new world in which to enjoy it!

Defining faith is difficult. Paul speaks about the ‘obedience of faith’ (v.5). When revelation is given to man, there are objections made immediately by his sinful nature. John 6 is the greatest demonstration of this – note the expressions, ‘Jesus said to them’; ‘they said to Him’. The heart of man always opposes Divine revelation. All who received the righteousness of God came to a point in their experience where they obeyed the truth that was being revealed to them. Faith then is the end of all internal argument, all debate and discussion.

The starting point for us all was the process of God revealing His word, then for a time we argued against it, or could not understand it, until we were brought by His grace and His Spirit to see that it was the truth and we obeyed and believed. This is the principle of faith to faith. So, the pathway of the believer is really a repetition of that first experience with God. He continues to reveal His truth to us and we find ourselves making objections and excuses as to why we do not need to obey. Then, the grace of God empowers us to see that not only is this the truth but that we can accept this truth and live it out by His grace. Faith to faith remains the governing principle of our lives – ‘the just shall live by faith’ (v.17).

The quotation from Habakkuk is not exact. He wrote, ‘but the just shall live by his faith’, for faith in his day was a very lonely experience. It was not meant to be for us. Paul was looking forward to visiting Rome and meeting the saints ‘that I may be encouraged together with you by the mutual faith both of you and me.’ (v.12) Satan has long understood that the mutual faith of saints needs to be attacked and he brings us into isolation wherever he can. Paul was given an ‘abundance of revelations’ but he recognised that the faith was far too vast for one individual to enjoy. We need each other in the pathway of faith.

Ephesians 3:17,18 ‘That Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and depth and height’.

Grace, Faith and Glory, Part 1

Robert has graciously agreed to write an article to post on Assembly Quest: "Grace, Faith and Glory". This is Part 1.

John 1:16 ‘for of his fulness we all have received, and grace upon grace’.

Romans 1:17 ‘for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, but the just shall live by faith’.

2 Corinthians 3:18 ‘But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit’.

Each year Hannah visited her son Samuel at the time of sacrifice and she brought with her a new coat. She automatically assumed that as another year had run its course he would have outgrown last year’s coat. This leads us to the question; what spiritual coat are we wearing? Do we have on something from the 2017 collection or do people see us wearing the same old thing each year? In other words, have we made any progress from year to year?

The verses quoted above remind us that great progress is available to each of us — progress in grace, faith and glory.

When we read the statement, grace and truth came by Jesus Christ, we feel encouraged. How different was the manifestation of grace and truth in a Person from that of the law given on tables of stone. However, in most Christian circles, that encouragement has been taken far beyond the original intention of the verse. For in the mind of many believers, grace modifies the truth; grace reduces the truth; grace blunts the edge of the truth. As an old friend of mine used to say, ‘the saints think a gracious man is one who knows the truth but will not hold them to it’.

As we read through John’s gospel we clearly see that the truth was never modified or reduced by Christ. He made demands upon men and women that were impossible for the sinful nature to meet. ‘Marvel not that I say unto thee, ye must be born again’; ‘rise take up thy bed and walk’; ‘he that eateth my flesh and drinketh my blood dwelleth in me, and I in him’.

When faced with such Divine demands, we might well be tempted to wish for the days of the law. ‘Thou shalt’: ‘thou shalt not’ presents a much simpler way of life. I believe that’s why there is so much desire for law keeping in our day. The question pages of a well-known Christian magazine is filled up every year with questions beginning with the phrase, what should the Christian do about...? It makes life so much easier when we are told what to do!

I suggest however that the true relationship between law and grace is that grace supports us to receive and practice the truth. So Nicodemus was born again; the man lame for 38 years stood up and walked; the disciples ate and drank of the blood of Christ and found themselves dwelling in Him!

But to receive grace we need to feel our need of it. Paul prayed the prayer that you and I would pray when confronted with a ‘thorn in the flesh’ — Lord take it away! He prayed three times and then discovered that the Lord had a better proposal — ‘my grace is sufficient for thee: for my strength is made perfect in weakness’. So from time to time he would arrive to speak in a city and he must often have looked weak and pathetic. But when the weak man began to speak, the power of God became very evident.  So he settled into a way of life where he gloried in his weakness so that the power of God could be seen.

And should we feel overwhelmed by what the truth is currently demanding from us, John assures us that His grace is without limit. For each of us in 2017 there is ‘grace upon grace’.

Buried with Him

We've noted before that the Gospel as described in 1 Corinthians 15:1–8 consists of four statements:

1. Christ died for our sins (1 Corinthians 15:3)
2. He was buried (1 Corinthians 15:4)
3. He rose the third day (1 Corinthians 15:4)
4. He was seen by many witnesses (1 Corinthians 15:5–8)

1 Corinthians 15:1–2 tells us this is the Gospel which we have received, by which we are saved, and by which we stand.

We noted before that the burial of Christ is frequently overlooked in so-called Gospel preaching, but 1 Corinthians 15 makes it a fundamental part of the Gospel. We're not preaching the Gospel if we don't talk about the burial of Christ.

I mentioned C. A. Coates' excellent article "The Son of Man lifted up and buried." Coates points out that burial in Scripture carries the idea of hiding from sight.

The first time we read about burial in Scripture is Genesis 23, where Sarah has died, and Abraham buys the field of Ephron the Hittite to bury her there. Notice Abraham tells the sons of Heth, "give me a possession of a sepulchre with you, that I may bury my dead from before me" (Genesis 23:4, repeated in v. 8). Here's the idea of burial in Scripture: Abraham wants to "bury my dead out of my sight" (KJV, ESV, and NASB).

At the Crucifixion, the Pharisees were afraid to let the bodies of Christ and the two malefactors remain on the crosses for the Passover. They were applying Deuteronomy 21:22–23. If a man was put to death by hanging, his body wasn't to remain hanging overnight: it had to be buried the same day. Why? Because a hanged man is cursed by God. When we consider this in the light of Genesis 23, we realize that the man who is cursed of God needs to be removed from God's sight.

Notice Galatians 3:13 quotes Deuteronomy 21:23, applying it to Christ hanging on the Cross. We understand the how of Christ's death is important: Christ Himself pointed out He was to be "lifted up" (John 3:14). It's very important that Christ was "lifted up" to die: He was made a curse of God for us.

When we consider Christ buried, we remember that He bore our sins "in His body on the tree" (1 Peter 2:24). The same body that bore our sins was buried, taking our sins out of God's sight. They have been buried "from before [His] eyes" – God doesn't see them anymore.

So we recognize the finality of our forgiveness rests on the burial of Christ.

But of course there's more. Romans 6:4 tells us that we have been "buried with Him by baptism". Colossians 2:12 repeats the statement almost word for word. We have died with Christ, we have been buried with Christ.

We have been buried out of God's sight.

We don't bury a man who's not dead. Burial means we've given up on someone. Burial means we expect no more out of someone.

Psalm 84

At the start of this week I read the eighty-fourth Psalm during the Lord’s Supper. I don’t think my thoughts were very clear then, and I want to attempt to share them here.

The psalm starts out with the Chief Musician, which suggests it's at least partly Messianic.

As the Psalm opens, it tells us about an altar that's apparently abandoned: the sparrow and the swallow feel safe in building their nests and raising their young on it. We're told it's the altar of the Lord of Hosts, but it's apparently no longer in use (Psalm 84:3).

The unused altar suggests to us the need for sacrifice is over. It brings us to the state of affairs we see in Hebrews 10: one sacrifice has put away sins forever (Hebrews 10:11–13).

As we look further in the Psalm we come to two types of person: there are those who dwell in the Lord’s house (Psalm 84:4), and there is "the Man" whose strength is the Lord (Psalm 84:5). We understand it's because of this one Man that "they" can dwell in God’s house.

What is the prayer of those dwelling in God's house? It's "Look on the face of Your Annointed” (Psalm 84:9). That's our prayer too – "Don't look at me Lord, look at Him." This is our acceptance with God: He has looked in Christ and seen everything that He could look for in man. Christ is our "wisdom from God, and righteousness, and holiness, and redemption” (1 Corinthians 1:31).

J. N. Darby said, “The Christian is humble... because he has given up seeking good in himself to adore the One in whom there is nothing else” (J. N. Darby, "On Mysticism", Collected Writings, Vol. 32). That is really what it means to be “in Christ” – having no righteousness of my own (Philippians 3:9).

Finally the Psalm ends with a blessing: blessed is the Man who trusts in God (Psalm 84:12). The Pharisees accused Christ of trusting in God (Matthew 27:43). We bless that same Man.

Surety

Robert made the statement that there are two men in the Scripture who stand surety:

1. Judah stands surety for Benjamin in Genesis 44:30–34
2. Christ stands surety "for the New Covenant" in Hebrews 7:22

We often think of Christ standing surety for us, and we remember how the Old Testament warns against that. "It goes ill with him that is surety for another" (Proverbs 11:15). So far as I can tell, Scripture only tells us about one Man who stood as Surety for a stranger (Proverbs 6:1–2), and certainly He suffered for it.

Judah tells Joseph what it means to stand surety for another:

And now, let thy servant stay, I pray thee, instead of the lad a bondman to my lord, and let the lad go up with his brethren; for how should I go up to my father if the lad were not with me?—lest I see the evil that would come on my father (Genesis 44:33–44).

He effectively says, "I am surety for Benjamin, and how can I face my father without him?".

It's not a stretch to consider Judah as a pattern for Christ. Judah's words to Joseph echo Christ's heart for us: He was not willing to return to His Father without taking us along.

This is the point He was making in John 6:37–40. The Father has given some to the Son (John 6:37), with the explicit desire that the Son shouldn't lose any of them (John 6:39). Christ effectively says to the people, "I am unwilling to face my Father without those He gave me, and even if they die, I will raise them from the dead (John 6:40) rather than facing my Father without them."

Now, I'm not saying that Christ doesn't love us, but in John 6:37–40 He doesn't appeal to His love for us. Rather, He appeals to His duty to His Father. Just like Judah doesn't once mention any affection for Benjamin, but his duty to his father Jacob.

It's worth remembering at the start of a new year that Christ isn't willing to face His Father without us. It's not an issue of what we've done, nor even of His love for us. Christ losing even one of us would be His failing to keep up His end of the deal with His Father.

He who comes out of heaven

I changed the title of this post after the discussion in the comment thread. The new title is from John 3:31. I thought it would be better to change the title in place and keep the comment thread intact than re-publishing the post and potentially losing the comments.

We don't want to lose sight of the most astonishing fact in Scripture: the Son of God came from Heaven to die for ruined sinners. John 1:1–12 brings us face-to-face with the wonder of that when it tells who He is from the beginning. He is the Word who is God, and who was with God (John 1:1). It's important we remember both of those truths together: if we remember He was with God but we forget He is God, then we fall into Arianism. If we remember He is God, but forget He was with God, then we fall into Sabellianism.

In point of fact, I have many times sat in a meeting where someone thanked the Father for dying for us. It's not right to make a man a transgressor for a word, but at the same time we should be very careful that our words reflect what Scripture actually says.

It is the fact of who Christ is that gives value to what He has done. The Son of God came here and died for lost sinners. Is there anything more astonishing than that? John 1 keeps coming back to this central point: He was the Creator (John 1:3), having come into the world He created (John 1:10). The more we contemplate that fact, the more we find ourselves asking, "What kind of Person is this?"

I once heard a man quote Luke 15:1–2 like this: "'This Man receives sinners and eats with them', thank God He does!"

In fact, the Pharisees didn't know the half of it. He came not merely to eat with sinners, but to give His flesh to be their food and His blood to be their drink (John 6:47–58).

Isaiah 64:1–3 tells us when God comes down, He does terrible things no one looked for (Isaiah 64:3) – He does things no one could have expected. Certainly when the Son of God came, He did what no one could have expected: He gave Himself to save lost sinners (Galatians 2:19–20).