Jonathan Edwards on “Pressing into the Kingdom of God”
April 29, 2009
Last Sunday I preached on Luke 16:16.
The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.
There is a wide-ranging debate over what this passage means, but the most literal interpretation seems to be the best. That is, everyone who enters the kingdom of God forces his way into it.
To our Reformed ears, with our emphasis on grace alone, this may sound strange. If God saves, how is it that we must force our way into the kingdom? The answer is that although we are saved by nothing that we do, no one is saved who does nothing.
Take John the Baptist for example. Jesus mentions him as one who “forces his way into it.” Indeed, John was saved by the grace of God alone – not by anything he had done. In fact, John is the one who points out that it is Jesus who takes away the sins of the world (John 1:29). Yet the knowledge of the kingdom of God and the saving work of Christ didn’t lead John to do nothing. Instead, John was a wild man, zealous in his message of repentance, forceful in his spiritual application of kingdom truths to the very end of his life. John was saved by grace, not by any work that he did, but that didn’t mean he did nothing. Instead John spent his life (and death) forcing his way into the kingdom.
Here, some may object that if they are earnest and zealous and forceful and take a great deal of pains in doing their Christian duties that they may then fall into the temptation of trusting in their own works or righteousness.
Not necessarily so, says Jonathan Edwards. Here’s his response to this objection in his sermon on Luke 16:16:
There is ordinarily no kind of seekers that trust so much to what they do, as slack and dull seekers…. A more awakened conscience will not rest so quietly in moral and religious duties, as one that is less awakened. A dull seeker’s conscience will be in a great measure satisfied and quited with his own works and performances; but one that is thoroughly awakened cannot be stilled or pacified with such things as these. In this way persons gain much more knowledge of themselves, and acquantiance with their own hearts, than in a negligent, slight way of seeking; for they have a gread deal more experience of themselves. It is experience of ourselves, and finding what we are, that God commonly makes use of as the means of bringing us off from all dependence on ourselves. But men never get acquantance with themselves so fast, as in the most earnest way of seeking. They that are in this way have more to engage them to think of their sins, and strictly to observe themselves, and have much more to do with their own hearts, than others. Such a one has much more experience of his own weakness, than another that does not put forth aand try his strength; and will therefore sooner see himself dead in sin…. It is therefore quite a wrong notion that some entertain, that the more they do, the more they shall depend on it. Whereas the reverse is true; the more they do, or the more thorough they are in seeking, the less will they be likely to rest in their doings, and the sooner will they see the vanity of all they do…. Those that go on in a more slight way, trust a gread deal more securely to their dull services, than he that is pressing into the kingdom of God does to his earnestness. Men’s slackness in religion, and their trust in their own righteousness, strengthen and establish one another.
Edwards is suggesting that the harder we strive to force our way into the kingdom of heaven, the more we will then naturally despair of our own righteousness and works, and trust only in the righteousness of Christ. Therefore, may we continue to force our way in, and while doing so learn to rest in Christ all the more.
Honoring God at a Wedding
April 28, 2009
Last weekend I had the privilege of attending a friend’s wedding. It was a joyful celebration focused on honoring God throughout every aspect of the ceremony. In the wedding bulletin the bride and groom explained their commitment to a God-centered ceremony with the following words:
We have taken seriously the charge to magnify the Lord in the worship and give a testimony to God’s faithfulness to our marriage in the order of the ceremony. We acknowledge that worship ought to be biblical and God-honoring since the Old Testament acknowledges that no form or worship ought to be man-made or man honoring. God gave explicit instruction how to approach Him. In our modern world this is sometimes difficult to consider. We also believe that worship is done by man in ways that honor God; not the other way around. Worship must be skillful, genuine and beautiful, void of frail contemporary cultural expressions in emotional felicity.
With this in mind we have chiefly drawn on traditional styles of worship to honor God and reflect our belief in Him. We claim no creativity or improvisation, but simply conglomeration by arranging and expressing ways Christians have worshipped properly through the ages. Christianity is historical and time-tested. There is no better way to view worship than from the Bible and Christians in tradition.
We believe man best honors his Creator by worshipping seriously, beautifully and virtuously. A sense of true beauty is closely linked with worshipping a Holy God. Human achievement used to glorify God exemplifies both beauty and virtue. Worship and ways we approach God are distinctions Christians and unbelievers ought to consider and surely both can appreciate. The uniqueness of Christian worship is like no other religion.
All along we have dreamed that our wedding would reflect our Christian identity and the excellence and satisfaction worshipping a Holy God entails. We pray that we might be an adequate witness in worship to the beliefs Christians hold that it may foster an appreciation of beauty and thoughts about the challenge to be virtuous. Worship is, above all things considered, central to Christian identity.
As I read these words I can’t help but pray and hope for more young couples within Christ’s church who are likewise committed to honoring God in the details of weddings, marriages, and life in general.
Getting the Blues
April 23, 2009
Currently, I am reading a book that is against type for me and I’m loving it. The book, Geting the Blues by Stephen J. Nichols (research professor of Christianity and Culture at Lancaster Bible College) is about “what blues music teaches us about suffering and salvation.” Although I’ll make a more formal and interactive post when I’ve finished the book (I’m about half way through), I found the following quote worth your attention.
The stillness of Good Friday scares us. The immobile Redeemer, pierced and scarred and shut up in death, is too much for us. We prefer “Up from the grave He arose with a mighty triumph o’er His foes,” and rightly so. But failing to linger at Good Friday, failing to keep Good Friday as an essential piece of our senses diminishes and distorts the full weight of Christ’s work. If we don’t linger at Good Friday, we have no hope to offer those who suffer from great floods, or from injustices, or from any of the litany of curses in the fallen world. Without Good Friday there is nothing left to say to those left mourning in the shadow of swaying bodies hanging from trees. And without Good Friday, that dark, cold night, there would be no redemption. Because there is Good Friday, there is something to say to those under the curse. Because of Good Friday there is the redemption and the fullness Blind Willie Johnson sang of. It is the redemption and freedom that the Child brings to the sons and daughters of Adam. (p. 108)
The references to the litany of curses in the fallen world are events that Blues musicians regularly sang of. I grew up in the happy-clappy world of evangelicalism where everything was always rosy and sin was rarely talked about, except for some outsiders who smoked or drank and tragedy was routinely ignored or confessed away. How does a happy-clappy Christianity help in times of troubles, you know, when you have the blues – when financial markets collapse, a loved one is suffering? It doesn’t because you are just to get over it and be happy. Unfortunately, life isn’t that simple. The blues creates the category which the Bible defined long ago in its own blues. We call it sin and the curse of the world. Until this age ends, we all will be singing the blues.
This is a terrific short historical-theological treatment of probably the only real music type founded in America (it spawned jazz and rock and roll, etc.). Nichols has succinct biographies of the men and women who sang the blues with insightful analysis about the impact this has for the church. It’s worth your time.
John Calvin’s Genevan Liturgy
April 17, 2009
This week I came across the liturgy John Calvin used in Geneva in 1542. If you attend our church you will notice that his liturgy is not too different from our own. Why? Well, not because we’re trying to copy Calvin or idolize the past or somehow bring Geneva here. Rather, it is similar because this form of worship has stood the test of time, proving itself sound, biblical, edifying, and glorifying to God for centuries. Indeed, while our worship must be understandable and relevant to our culture, we also must not forget that the fundamental needs of mankind have not changed, nor has the glorious essence of our triune God. Therefore, if our worship service hasn’t changed all that much in 467 years – perhaps its for the better.
The 1542 Geneva Liturgy
- Assembly
- Opening Sentence
- Confession of Sin
- The Ten Commandments (sung)
- Psalm (sung)
- Word
- Collection for Illumination
- Lesson and Sermon
- Prayer of Intercession
- Apostle’s Creed (sung)
- Meal
- The Lord’s Supper
- Prayer of Thanksgiving
- Psalm (sung) or Song of Simeon (sung)
- Sending
- Offering for the Poor
- Blessing
This week we will be using a “confession of sin” adapted from Calvin’s liturgy.
Lord God, eternal and almighty Father: We acknowledge before your holy majesty that we are poor sinners, conceived and born in guilt and in corruption, prone to do evil, unable of our own power to do good. Because of our sin, we endlessly violate your holy commandments. But, O Lord, with heartfelt sorrow we repent and turn away from all our offenses. We condemn ourselves and our evil ways, with true sorrow asking that your grace will relieve our distress. Have compassion on us, most gracious God, Father of mercies, for the sake of your son Jesus Christ our Lord. And in removing our guilt, also grant us daily increase of the grace of your Holy Spirit, and produce in us the fruits of holiness and of righteousness pleasing in your sight: Through Jesus Christ our Lord. Amen.
2009 Twin Lakes Fellowship
April 15, 2009
This year we’ve sent Chris (associate pastor), Dale (seminary student/intern), and Satch (Ruling Elder) to the Twin Lakes Fellowship in Jackson, MS. I have found the fellowship to be a great encouragement and blessing for several years, and although I wasn’t able to go this year I look forward to following the meeting times as it is blogged here: http://tlf2009.blogspot.com/.
What is the Twin Lakes Fellowship? See their purpose statement here.
Enjoy!
The Seed and Root of Heavenly Life in Us: John Calvin on the Holy Spirit
April 2, 2009
One of the charges often leveled against Reformed and Presbyterian type Christians (such as myself) is that we do not emphasize the workings of the Holy Spirit enough. I have often thought that this perception is probably based on the fact that the Reformed understanding of the Holy Spirit’s work is fundamentally different than that of broad evangelicalism. The Reformed emphasis is there… it just doesn’t look like what the non-Reformed emphasis looks like.
A Reformed emphasis on the Spirit includes discussion about how the Holy Spirit regenerates the hearts of the elect (Titus 3:5; Romans 2:29; Romans 8:1-2); how the Holy Spirit seals us for the day of redemption and testifies to the promises of God in our lives (Ephesians 1:13-14; Ephesians 4:30; 2 Corinthians 1:21-22; 2 Corinthians 5:5; Romans 8:15); how the Holy Spirit gives gifts for edification within the church (1 Corinthians 12:4-7; 1 Corinthians 14:3); and how the Holy Spirit leads us in the work of sanctification (2 Thessalonians 2:13; 1 Peter 1:1-2; 1 Corinthians 6:11).
Today, while reading some comments by John Calvin on the Holy Spirit, I began to realize just how much fuller our doctrine of the Holy Spirit is than for many other Christians (if I can be so bold to say that!). Here’s what Calvin says:
We must remember that Christ came provided with the Holy Spirit after a peculiar manner – namely, that he might separate us from the world, and unite us in the hope of an eternal inheritance. Hence, the Spirit is called the Spirit of sanctification, because he quickens and cherishes us, not merely by the general energy which is seen in the human race… but because he is the seed and root of heavenly life in us…. He is called the “Spirit of adoption,” because he is witness to us of the free favor with which God the Father embraced us in his well-beloved and only-begotten Son, so as to become our Father, and give us boldness of access to him… so that we can boldly cry, “Abba, Father.” For the same reason, he is said to have “sealed us, and given us the earnest of the Spirit in our hearts,” because, as pilgrims in the world, and persons in a manner dead, he so quickens us from above as to assure us that our salvation is safe in the keeping of a faithful God. Hence, also, the Spirit is said to be “life because of righteousness.”
Since it is his secret irrigation that makes us bud forth and produce the fruits of righteousness, he is repeatedly described as water…. As those sprinkled with the Spirit are restored to the full vigour of life, he hence obtains the names of Oil and Unction. As he is constantly employed in subduing and destroying the vices of our concupiscence, and inflaming our hearts with the love of God and piety, he hence receives the name of Fire.
In fine, he is described to us as a Fountain, whence all heavenly riches flow to us; or as the Hand by which God exerts his power, because by his divine inspiration he so breathes divine life into us, that we are no longer acted upon by ourselves, but ruled by his motion and agency, so that everything good in us is the fruit of his grace…. (Institutes, 3.1.2)
