A kinder, gentler path to legalism

tsslogo.jpgLast night 60 Minutes aired a segment on popular pastor and author Joel Osteen. Michael Horton, Professor of Theology and Apologetics at Westminster Seminary California, appeared briefly. Horton has spoken out with concern over Osteen’s message. Here’s one concern that strikes me:

“There is no condemnation in Osteen’s message for failing to fulfill God’s righteous law. On the other hand, there is no justification. Instead of either message, there is an upbeat moralism that is somewhere in the middle: ‘Do your best, follow the instructions I give you, and God will make your life successful.’ …

Instead of accepting God’s just verdict on our own righteousness and fleeing to Christ for justification, Osteen counsels readers simply to reject guilt and condemnation. Yet it is hard to do that successfully when God’s favor and blessing on my life depend entirely on how well I can put his commands to work. ‘If you will simply obey his commands, He will change things in your favor.’ That’s all: ‘…simply obey his commands.’

Everything depends on us, but it’s easy. … Osteen seems to think that we are basically good people and God has a very easy way for us to save ourselves — not from his judgment, but from our lack of success in life — with his help. ‘God is keeping a record of every good deed you’ve ever done,’ he says — as if this is good news. ‘In your time of need, because of your generosity, God will move heaven and earth to make sure you are taken care of.’

It may be ‘Law Lite,’ but make no mistake about it: behind a smiling Boomer Evangelicalism that eschews any talk of God’s wrath, there is a determination to assimilate the gospel to law, an announcement of victory to a call to be victorious, indicatives to imperatives, good news to good advice. The bad news may not be as bad as it used to be, but the good news is just a softer version of the bad news: Do more. But this time, it’s easy! And if you fail, don’t worry. God just wants you to do your best. He’ll take care of the rest.

So who needs Christ? At least, who needs Christ as ‘the Lamb of God who takes away the sin of the world’ (Jn 1:29)? The sting of the law may be taken out of the message, but that only means that the gospel has become a less demanding, more encouraging law whose exhortations are only meant to make us happy, not to measure us against God’s holiness.

So while many supporters offer testimonials to his kinder, gentler version of Christianity than the legalistic scolding of their youth, the only real difference is that God’s rules or principles are easier and it’s all about happiness here and now, not being reconciled to a holy God who saves us from ourselves. In its therapeutic milieu, sin is failing to live up to our potential, not falling short of God’s glory. We need to believe in ourselves and the wages of such ‘sins’ is missing out on our best life now. But it’s still a constant stream of exhortation, demands, and burdens: follow my steps and I guarantee your life will be blessed.”

– Michael S. Horton article, Joel Osteen and the Glory Story: A Case Study

Horton’s comments are reminiscent of J. Gresham Machen’s view that the theological liberalism of his own day was not a new path of freedom but a “sublimated form of legalism” [see Christianity and Liberalism (Eerdmans: 1923) pp. 143-156].

Instead of preaching that God “has blessed us in Christ with every spiritual blessing in the heavenly places,” the popular trend says, “God blesses you with all physical blessing because you have asked enough and obeyed a certain way to unleash the blessing.”

Horton and Machen both recognize that while contemporary shifts in preaching may seem to liberate the believer, the opposite happens — God’s promised blessing becomes contingent on personal obedience. This is the very bondage to the Law Christ frees us from!

So why has God blessed your life? Why do you have life? A job? Money? Food? Clothes? Are your successes expected because God likes you more than others? Are you blessed because your obedience is superior? The proper answer is that all of God’s blessing comes to us in Christ. We don’t get what we deserve (His wrath), we get what we don’t deserve (grace, forgiveness and blessing from God through the death of Christ).

At the end of the day the prosperity gospel is a radical break from Scripture that tells us we have already received everything necessary from God in Christ.

The Gospel – the message that sinners are justified by faith alone in the perfect life and work of Christ alone – is the true path to eternal blessing and freedom. When this Gospel is clouded (or even forgotten), we no longer get a clear view of God or eternal reality by which we interpret our world, our job, our pain, our successfulness.

In the end, to presume God’s blessing is an award for obedience is bondage to age-old legalism, albeit with a kinder and gentler face.

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RELATED POST: A short essay answering the question, What is legalism? (5/22/07)

RELATED POST: “Like pangs of death”: Letting go of legalism (3/19/07)

RELATED POST: Cross-centered obedience (08/16/07)

RELATED POST: Deeper into the Glories of Calvary (09/03/07)

RELATED POST: Sinclair Ferguson on supporting the imperatives to holiness (07/23/07)

RELATED: What constitutes ‘relevant preaching’? … “The Christian is in the midst of a sore battle. And as for the condition of the world at large — nothing but the coldest heartlessness could be satisfied with that. It is certainly true that the whole creation groaneth and travaileth in pain together until now. Even in the Christian life there are things that we should like to see removed; there are fears within as well as fightings without; even within the Christian life there are sad evidences of sin. But according to the hope which Christ has given us, there will be final victory, and the struggle of this world will be followed by the glories of heaven. That hope runs all through the Christian life; Christianity is not engrossed by this transitory world, but measures all things by the thought of eternity.” Machen in Christianity and Liberalism (Eerdmans: 1923) pp. 147, 149.

Tell them that again

tsslogo.jpgOn Fridays I’m often reminded how many readers of TSS are preaching pastors. Thank you for your ministry diligence and I thank you for your readership. This post is for you.

In the sermon “All of Grace” on Ephesians 2:8 (#3479), Charles Spurgeon recounted an early preaching experience with his grandfather and reminds preachers to “tell them that again,” a reminder to ephasize the fundamental truths of Scripture (like the Cross) over and over again!

“I am led to remember this by the fact that a somewhat singular circumstance, recorded in my memory, connects this text [Eph. 2:8] with myself and my grandfather. It is now long years ago. I was announced to preach in a certain country town in the Eastern Counties. It does not often happen to me to be behind time, for I feel that punctuality is one of those little virtues which may prevent great sins. But we have no control over railway delays, and breakdowns; and so it happened that I reached the appointed place considerably behind the time.

Like sensible people, they had begun their worship, and had proceeded as far as the sermon. As I neared the chapel, I perceived that someone was in the pulpit preaching, and who should the preacher be but my dear and venerable grandfather! He saw me as I came in at the front door and made my way up the aisle, and at once he said, ‘Here comes my grandson! He may preach the gospel better than I can, but he cannot preach a better gospel; can you, Charles?’

As I made my way through the throng, I answered, ‘You can preach better than I can. Pray go on.’ But he would not agree to that. I must take the sermon, and so I did, going on with the subject there and then, just where he left off. ‘There,’ said he, ‘I was preaching on ‘For by grace are ye saved.’ I have been setting forth the source and fountainhead of salvation; and I am now showing them the channel of it, through faith. Now you take it up, and go on.’

I am so much at home with these glorious truths that I could not feel any difficulty in taking from my grandfather the thread of his discourse, and joining my thread to it, so as to continue without a break. Our agreement in the things of God made it easy for us to be joint-preachers of the same discourse. I went on with ‘through faith,’ and then I proceeded to the next point, ‘and that not of yourselves.’

Upon this I was explaining the weakness and inability of human nature, and the certainty that salvation could not be of ourselves, when I had my coat-tail pulled, and my well-beloved grandsire took his turn again. ‘When I spoke of our depraved human nature,’ the good old man said, ‘I know most about that, dear friends’; and so he took up the parable, and for the next five minutes set forth a solemn and humbling description of our lost estate, the depravity of our nature, and the spiritual death under which we were found.

When he had said his say in a very gracious manner, his grandson was allowed to go on again, to the dear old man’s great delight; for now and then he would say, in a gentle tone, ‘Good! Good!’ Once he said, ‘Tell them that again, Charles.’ and, of course, I did tell them that again. It was a happy exercise to me to take my share in bearing witness to truths of such vital importance, which are so deeply impressed upon my heart.

While announcing this text I seem to hear that dear voice, which has been so long lost to earth, saying to me, “TELL THEM THAT AGAIN.” I am not contradicting the testimony of forefathers who are now with God. If my grandfather could return to earth, he would find me where he left me, steadfast in the faith, and true to that form of doctrine which was once delivered to the saints.”

Contradictions – sermon jam by Josh Harris

tsslogo.jpgYet another sermon jam coming out on 10:31’s forthcoming volume. This one by Josh Harris, Senior Pastor of Covenant Life Church (Gaithersburg, MD), is called, Contradictions:

“There are two options for mankind. There are two options for each and every one of us. We can choose human wisdom or we can choose God’s wisdom – the wisdom of the Cross. But they don’t fit together. They can’t be made compatible. They are incompatible. God’s Cross wisdom contradicts human wisdom. The human race is divided into two groups. That’s how Paul sees all of mankind. It’s not about gender, it’s not about age, it’s not about wealth, it’s not about education, for Paul. No. He says the world is divided right down the middle and the dividing factor is what people think of Jesus Christ and Him crucified. Your perspective of that even is the most important thing about you. It’s the defining thing about you. And Paul shows that the wisdom of the world (human wisdom) completely disagrees and contradicts God’s wisdom (the wisdom of the Cross). The Corinthians wanted to mix-and-match human wisdom and Cross wisdom. Paul says, ‘No, it doesn’t work. They contradict.’ No matter what the race or the culture, the message of the Cross is always folly and offense to natural, sinful man. …. This is no small difference of opinion on a minor topic. No. This is absolute contradiction on the central issue.”

See 1 Corinthians 1-3

New Perspectives and the Cross

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Book announcement
The Gospel of Free Acceptance in Christ
by Cornelis P. Venema

A number of excellent responses to the challenges of the NP(s)P debate have been published in the past two years and more are expected this Fall. The Gospel of Free Acceptance in Christ by Cornelis P. Venema (Banner of Truth: 2006) is one example of a thorough response written for a broad readership. Venema (PhD. Princeton) currently serves as President and professor of doctrinal studies at Mid-America Reformed Seminary.

The first quarter of the book lays out the Reformed perspective on Paul (pp. 27-92), the second quarter lays out the new perspectives on Paul and the century-old roots behind the current NP theology (pp. 93-142). The second half is a critical assessment (pp. 143-307). In part, Venema concludes:

One of the most vexing features of the new perspective is its failure to explain the connection between the justification of believers and Christ’s atoning work. In the Reformation perspective on Paul, there is a close and intimate connection between Christ’s obedience, cross, and resurrection, and the benefit of free justification which believers derive from their union with him. Christ’s objective work on behalf of sinners (his death for their sins and his resurrection for their justification) constitutes the basis of the verdict which justification declares. Since the sinless Christ bore the sins of his people upon the cross and was declared righteous before God in his resurrection, believers now enjoy through union with him a new status of acceptance and life in fellowship with God. The righteousness of God, which is revealed in the gospel and received through faith, is demonstrated in God’s judgment upon sinners in the death of Christ and in God’s vindication of sinners in Christ’s resurrection.

In the Reformation perspective on justification, the revelation of God’s righteousness in the work of Christ provides a sure basis for the acceptance of sinners joined to him by faith. Justification is the subjective benefit granted to believers on account of the objective work of Christ on their behalf. The righteousness of God requires that sinners be set right before God. In order for this to occur, their sins must be atoned for and their righteousness established.

However, in the new perspective, no comparable account is provided of the intimate conjunction between Christ’s saving work and the believer’s justification. Justification merely identifies those who belong to the covenant family of God, but no adequate explanation is provided as to why this identification required nothing less than the cross and resurrection of Christ on their behalf. The new perspective offers no satisfactory account of Paul’s emphasis that believers are justified by the blood of Christ (Rom. 5:9) or through the redemption and propitiation he provided (Rom. 3:23). Nor does the new perspective’s explanation of the righteousness of God explain why Paul insists that, were righteousness to come through the law, Christ would have died in vain (Gal. 2:21).

The point of these observations is not to suggest that advocates of the new perspective have no doctrine of atonement or explanation of Christ’s representative death and resurrection. The point is that, unlike the Reformation perspective on Paul, the new perspective offers no coherent theological explanation of the interrelation between Christ’s work on behalf of his people on the one hand, and their enjoyment of the benefit of that work on the other.”

– Cornelis P. Venema in The Gospel of Free Acceptance in Christ: An Assessment of the Reformation and New Perspectives on Paul (Banner of Truth: 2006) pp. 303-304 (emphasis is mine).

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Ravi Zacharias sermon jam

tss-well-done.jpgAs you know, I love sermon jams. Sermon jams are where sermonic highlight meets background music. Sermon jams are excellent for the gym, excellent for personal devotion, excellent to share with other listeners less likely to listen to entire sermons, and overall just an excellent way to reach the lost and share the faith.

One of my favorites is by Relevant Revolution. They took a Ravi Zacharias message and created the jam, Christ as Lord. We say ‘Well done!’

“Have you ever wondered what you would do to frighten Lazarus after he’d been raised from the dead? What would you do to threaten him? Lazarus, I’m gonna’ kill you? Caligula says, ‘I’m going to kill you.’ He says, ‘Ha, ha, ha.’ He says ‘stop ha, ha, ha-ing. I’m going to kill you as I’m killing all the Christians.’ He doubles over in uncontrollable laughter, comes up for air and says, ‘Caligula haven’t you heard? Death is dead! Death is dead!’

How do you frighten somebody who has already been there and knows the one who’s going to let him out? …

Behind the debris of the fallings of our solemn supermen and imperial diplomatists lies the gigantic figure of one person, because of whom, by whom, in whom, and through whom, mankind may still survive. The person of Jesus Christ.”

Download the free mp3 here.

Christ Crucified by James Durham

Book review
Christ Crucified by James Durham

Inside the cover of his personal copy of Christ Crucified, 19th century preacher C.H. Spurgeon wrote two words: “Much prized.”

Without question, author James Durham (1622-1658) left the Church with a precious treatise on the Cross of Christ. But, sadly, this “much prized” Puritan work never found itself printed in the 19th century, and the last printed edition appeared in 1792! The work may be prized for its content, but we lament that it’s so far outside the reach of contemporary readers.

This absence temporarily ended in 2001 when Chris Coldwell and publisher Naphtali Press (Dallas, TX) released a retypset, edited, and beautiful edition of Durham’s classic. But the 500 copies – even selling at $75 each to cover high expenses of a short print run – sold out by the Fall of 2003. The classic, while back for a flash, returned quickly to the status of “rare” and again outside the reach of most readers.

Just in the past few weeks (August of 2007), Naphtali finished their second (and much larger) printing. The 2001 Naphtali edition is back, fully stocked, and now available for $30!

So why is Durham’s classic so treasured?

“Much Prized”

Admittedly, Durham is a lesser-known of the Puritan divines and probably because the Scottish preacher died in 1658 at the age of 36. His productive ministry lasted a mere decade and the 11 books that bear his name were all printed posthumously. The 72 sermons in Christ Crucified were transcribed by Durham’s ministry partner John Carstairs. Carstairs edited and first published the sermons 25 years after Durham’s death. The full title is Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53 and was originally published in Edinburgh in 1683.

Christ Crucified is traditionally classified and used as a commentary on Isaiah 53:1-12. And it certainly contains an encyclopedia of biblical exegesis and deep doctrine you would expect from a Puritan commentary. But Durham’s sermons go further, being filled with rich application, exhortation, encouragement and fuel for the Cross-centered life. It’s a Puritan work that, when carefully digested, molds Gospel-centered preachers like Spurgeon.

In these 72 sermons, Durham patiently and carefully walks verse-by-verse through the great OT prophecy of Christ. His aim is not merely exegesis or theology, but rich application. He wants us to experience the Cross, and he moves the reader frequently from doctrine to application.

For example, in sermon 22 Durham traverses the mystery of Christ’s substitution, of His absorbing the wrath of God and being “wounded for our transgressions” (v. 5). The sermon ends with a plea for us to feel our dire condition as sinners. Our sin deserves the wounding of judgment. The suffering of Christ should lead us to despair in our empty self-righteousness. The sermon concludes with these words:

“O let these things sink in your hearts, that you are sinners, great sinners, under wrath, and at feud with God; that Jesus Christ is the savior of lost sinners, and that there is no way to pardon and peace, but by closing with him, and laying hold on his satisfaction, that you may be drawn to cast yourselves over on this everlasting covenant, for obtaining the benefits that Christ has purchased” (p. 252).

From beginning to end, Durham’s work is rich and applicable but the book is perhaps best remembered for the final six sermons on Isaiah 53:12, covering the intercessory work of Christ. Here Durham is at his best, reminding us our salvation, sanctification, and all other spiritual victories are a direct result of the Melchizedek-like eternal priesthood of Christ.

Christ intercedes for the elect, that they be justified, pardoned, and receive “favor, friendship, and fellowship” with God and kept from temptation. He intercedes so our service will being acceptable before God, our prayers be heard, that we be armed against the fear of death, always advancing in sanctification towards our ultimate salvation and glorification. “In a word, he intercedes for everything needful, and for everything promised to them, his intercession being as broad as his purchase” (p. 626).

Durham contends that we fail to comprehend the far-reaching influence of Christ’s intercession. He seeks to comfort his readers by opening our mind beyond Calvary and into the eternal holy of holies where Christ is now interceding for the saints.

Throughout the volume Durham presses his readers into Scripture, presses them into the Cross, and then applies the Cross for their salvation, sanctification, joy and comfort.

The enduring value of Christ Crucified is quite evident.

Naphtali edition

The Naphtali edition is more than 700-pages long and noticeably tall and wide. You can see how it stands alongside Meet the Puritans.

The retypeset text is clean and easy to read. Archaic words are underlined with a brief definition in brackets. The text includes sidebar headings for each subheading, and these headings are all listed in the extensive table of contents (download a PDF copy of the full table of contents here). The outside columns provide great room for notes.

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Publishers of Puritan works should take careful note of Chris Coldwell’s work. Here is a retypeset Puritan classic, with the following admirable features:

  • Uses original sources for careful edits and corrections.
  • Notes variants and archaic words in the footnotes with a glossary in the back.
  • Provides an excellent introduction and author biography.
  • Supplies extensive table of contents in the front.
  • Adds a Scriptural index and topical index in the back.
  • Brought together with durable Smyth-sewn binding and housed in a cloth cover.

It’s doubtful the Naphtali edition could be improved.

Recommendations

I first learned of Durham four years ago when reading Spurgeon. In an early sermon Spurgeon said, “If I had lived in his [Durham’s] time, I should never, I think, have wanted to hear any other preacher; I would have sat, both by night and day, to receive the sweet droppings of his honeyed lips” (sermon 172). Obviously, Durham played a significant role in Spurgeon’s early ministry development.

As I mentioned earlier, in his personal copy of Christ Crucified, Spurgeon simply wrote “Much prized” (Autobiography, vol. 4). In Commenting and Commentaries – a book where Spurgeon freely assaults poor commentaries and their authors – he writes Christ Crucified is “marrow indeed” and “We need say no more: Durham is a prince among spiritual expositors.”

From contemporary reviewers Joel Beeke and Randall Peterson in Meet the Puritans (RHB: 2006) Christ Crucified is said to be “an excellent book for believers who yearn for a more intimate fellowship with Christ in His sufferings” (p. 678). Later they make the amazing claim that Christ Crucified is “one of the best commentaries ever written on Christ’s person and work in redemption” (p. 679). On this Naphtali edition they write, “The present reprint is carefully and beautifully done” (p. 678).

We agree with all of the above.

Take the advice of Beeke and Spurgeon. Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53 is a classic Puritan work that has been beautifully reproduced. Your soul will be drawn to fellowship with Christ and stirred to deeper discoveries of the Cross. Since 1792, Durham’s classic has never been more available and never more affordable.

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Title: Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53
Author: James Durham (1622-1658)
Editor: Chris Coldwell
Reading level: 3.0/5.0 > Easier thanks to excellent editing and glossary
Boards: cloth spine, embossed
Pages: 704
Volumes: 1
Dust jacket: no
Binding: Smyth-sewn
Paper: white and clean
Topical index: yes
Scriptural index: yes
Text: perfect type, re-typeset
Publisher: Naphtali Press
Year: 2001 ed., 2007 printing
Price USD: $45 retail; $30 pub.; $29 RHB
ISBN: 094107546x