I Believe In A Place Called Hope

I.) We Have A Problem — Hope is Deferred

Proverbs 13:12 Hope deferred makes the heart sick,
But desire [a]fulfilled is a tree of life.

We have this Hope found in Scripture that

I Corinthians 15:25 Christ must reign until he has put all his enemies under his feet.

Notice the “Now … not yet” Aaron.

In this I Cor. 15 passage we note that the end is contingent: it will come whenever it is that he delivers up the kingdom to the Father. But this will not occur until “after He has destroyed all dominion, authority and power.” (I Cor. 15:24) Consequently, “the end” will not occur, Christ will not turn the kingdom over to the Father, until after He has abolished His opposition. Here is the certain hope (the divinely orchestrated abolishment of God’s opposition) that is currently deferred that, as the writer to the Proverbs inks, “make our heart sick.”

As God’s people we have this sure and certain hope that Christ reigning now, Christ will continue to demonstrably put His enemies under His feet, and yet if we only judge progress by the short term and by the immediate circumstance we might begin to doubt of this certain hope of Christ subduing of His enemies in space, time and History.

After all, if we look around us it seems we are beset on all sides.

Economics

I have repeatedly made it clear, in internal Federal Open Market Committee deliberations and in public speeches, that I believe that with each program we undertake to venture further in that direction, we are sailing deeper into uncharted waters…. The truth, however, is that nobody on the committee, nor on our staffs at the Board of Governors and the 12 Banks, really knows what is holding back the economy. Nobody really knows what will work to get the economy back on course. And nobody—in fact, no central bank anywhere on the planet—has the experience of successfully navigating a return home from the place in which we now find ourselves. No central bank—not, at least, the Federal Reserve—has ever been on this cruise before.

Richard Fisher is the President and CEO of the Federal Reserve Bank of Dallas.

One of the enemies that Christ will put under His feet is the enemy of Humanistic – Marxist – Corporatist economics which currently conspires against Christ’s Lordship in the market place.

And so Hope is deferred in the realm of economics.

Political

“Voters are confused about political cause and effect. They think of a Presidential candidate as their man. In fact, they are his people. They exist so as to get his branch of the CFR elected. Fanatically loyal party voters are the party’s hip pocket voters. The party can safely pay no attention to them. The party must court voters who are not committed to the ideals of its core supporters, who in turn overlook the fact that their man will sell them out on every major issue that did not have support from the CFR. Most of them have never heard of the CFR.”

Dr. Gary North

One of the enemies that Christ will put under His feet is the enemy of Humanistic – Marxist – Democracy which currently so conspires against Christ’s Lordship.

And so Hope is deferred in the realm of Politics.

Educational

The most controversial issues of the 21st century will pertain to the ends and means of modifying human behavior and who shall determine them. The first educational question will not be “what knowledge is of the most worth?” but “what kinds of human beings do we wish to produce?” The possibilities virtually defy our imagination.

Dr. John Goodlad –1969
Nation’s Premier Change Agent
Receiving Federal and Tax Exempt foundation grants for 30 years

From C. Iserbyt’s “the Deliberate Dumbing Down of America”

You can be sure that the human beings that the humanists like Goodlad are attempting to produce are not human beings who Love the Lordship of Jesus Christ.

One of the enemies that Christ will put under His feet is the enemy which is humanist Education which currently so conspires against Christ’s Lordship.

And so Hope is deferred in the realm of Education

Family

“Consequently, we are directly bound to reach the conclusion that unless some unforeseen renaissance occurs, the family system will continue headlong its present trend toward nihilism. There is of yet no force with sufficient power, knowledge, and interest to prevent this current trend. National states … have seemingly little interest in preserving the family. Their social processes are in the hands of bureaucrats and the atomists.”

Carle C. Zimmerman
Family & Civilization

One of the enemies that Christ will put under His feet, before He returns, is the enemy which is Atmomism which seeks to destroy the Biblical family at every turn.

And so Hope is deferred in the realm of family life.

Ecclesiastical

“In dealing with organized religion Leftism knows of two widely divergent procedures. One is a form of separation of church and state which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia employed the latter.”

Erik von Kuehnelt – Leddihn
Leftism

What is interesting is that in our current epoch here is that in some quarters the Church is not having separation of church and state forced on them but is willingly embracing it. Similarly, the Church in many quarters is not being forced to be a fully state controlled establishment but is willingly embracing it if only because that is how one draws a citizenry that has become fully state controlled.

One of the enemies that Christ will put under His feet, before He returns, is the enemy which is a wayward Church which has lost its savor and has a bushel over its light.

And so Hope is deferred in the realm of the Church.

II.) And Yet We Still Have Hope

Scripture refers consistently to his Hope that we have. In the book of Romans alone,

Romans 5:2-5 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Romans 8:24-25 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.

Romans 12:12 Rejoice in hope, be patient in tribulation, be constant in prayer.

Romans 15:4 For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.

Romans 15:13 May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

What is all this Hope based upon?

A.) Scriptural Promises

Matthew 16:18 “I also say to you that you are [b]Peter, and upon this [c]rock I will build My church; and the gates of Hades will not overpower it.”

Yes, we are surrounded but we have Hope because the promise here is that the gates of Hell will not be able to overpower the confession that Jesus is the Christ, the Son of the living God.

Eeardmans commentary,

The gates suggest the picture of a fortress or prison which lock in the dead and lock out their rescuers. This would imply that the church is on the offensive, and its Master will plunder the domain of Satan (cf. 12:29; 1 Pet. 3:18-20).

The Reign of the Lord’s Anointed

2 Why do the nations rage[a]
and the peoples plot in vain?
2 The kings of the earth set themselves,
and the rulers take counsel together,
against the Lord and against his Anointed, saying,
3 “Let us burst their bonds apart
and cast away their cords from us.”

4 He who sits in the heavens laughs;
the Lord holds them in derision.
5 Then he will speak to them in his wrath,
and terrify them in his fury, saying,
6 “As for me, I have set my King
on Zion, my holy hill.”

7 I will tell of the decree:
The Lord said to me, “You are my Son;
today I have begotten you.
8 Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
9 You shall break[b] them with a rod of iron
and dash them in pieces like a potter’s vessel.”

10 Now therefore, O kings, be wise;
be warned, O rulers of the earth.
11 Serve the Lord with fear,
and rejoice with trembling.
12 Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
Blessed are all who take refuge in him.

Here clearly is the promise that Christ ruling the Nations will rule the Nations. They will Kiss the Son or Perish in the way. And so while our hope may be deferred it is nonetheless a certain Hope.

I Corinthians 15:25 — For he must reign until he has put all his enemies under his feet.

This passage may be a reference to Psalm 110

The Lord says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.”

2 The Lord sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!

Dr. Ken Gentry offers here,

References elsewhere to the Psalm 110 passage specifically mention His sitting at God’s right hand. Sitting at the right hand entails active ruling and reigning, not passive resignation. He is now actively “the ruler over the kings of the earth” who “has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever” (Rev. 1:5).

Here in 1 Corinthians 15:25 we learn that he must continue to reign, He must continue to put His enemies under His feet—but until when? The answer is identical to that which has already been concluded: it is expected before the end of history. Earlier it was awaiting the abolishing of all rule, authority and power; here it delayed until “He has put all His enemies under His feet.” The repetition of the expectation of His sure conquest before the end is significant. Furthermore, the last enemy that will be subdued is death, which is subdued in conjunction with the Resurrection that occurs at His coming. But the subduing of His other enemies occurs before this, before the Resurrection.

But as Christians we have this certain hope from vs. 25, that Christ, reigning now, will continue to exercise that reign that is already established.

In verse 27 it is clear that He has the title to rule, for the Father “has put everything under His feet.” This is the Pauline expression (borrowed from Psa. 8:6) that is equivalent to Christ’s declaration that “all authority has been given Me.” Christ has the promise of victory and He has the right to victory. Psalm 110, especially as expounded by Paul in 1 Corinthians 15, shows He will have the historical, pre-consummation victory as His own before His coming.

B.) The Character & Nature of Biblical Hope

The majority of secular writers in the ancient world did not see hope as being a particular virtue. Paul was accurate when he could write in Ephesians 4:12 that those without God were without Hope. The same remains true for pagans today. Those who have embraced a materialistic worldview live in a closed universe and those who are able to be honest with themselves realize that hoping is largely reduced to wishing.

However “Hope” in the Christian worldview is not reduced to wishing. In the Christian worldview Hope is based upon the Character of God and the fact that the universe is open to God of the Christian who can intervene at any moment.

Because of what God has done in the past in orchestrating world history to the point of the incarnation of Christ and because of what God is now doing in gathering His Church because of Christ’s work and through the Spirit, the Christian as a hope, that is characterized by certitude based on God’s promises and God’s past actions, that future promised blessings yet unseen will come to pass.

The Apostle gives an example of this kind of Hope of which we speak in II Cor. 1:10

10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again.

Christian Hope therefore is not something, or at least, ought not to be something, that varies with the changing winds of circumstance. Rather Biblical hope, as Hebrews 6 teaches is,

19 … a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, (i.e. — eternal invisible world).

Because of this kind of Hope we can say with Lowell,

Truth forever on the scaffold, Wrong forever on the throne,—
Yet that scaffold sways the future, and, behind the dim unknown,
Standeth God within the shadow, keeping watch above his own.

This is the Hope that Paul speaks of in Romans 15

Romans 15:13 May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

God is the one who gives Hope. C.E.B. Cranfield writes in his commentary,

“The double reference to “hope” in this verse is especially significant. An essential characteristic of the believer, as this epistle has very clearly shown hope is perhaps that characteristic which has at all periods most strikingly distinguished the authentic Christian from his pagan neighbors.”

One thing we want to note here is that this hope is grace given. Note in vs. 13 it is by the power of the Holy Spirit that we may abound in hope.

So, we are faced with these matters we spoke earlier of and yet, because of the Grace of God and by the power of the Holy Spirit we have hope.

Why even in the midst of our tribulation we can have Hope because we know that there is some kind of correlation between the our afflictions and our eventual eternal weight of glory.

17 For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, 18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

Conclusion,

We can have Biblical Hope by remembering

This Is My Father’s World

This is my Father’s world. O let me ne’er forget
That though the wrong seems oft so strong, God is the ruler yet.
This is my Father’s world: the battle is not done;
Jesus who died shall be satisfied,
And earth and heaven be one.

We can have Biblical hope by remembering,

“History has never been dominated by majorities, but only by dedicated minorities who stand unconditionally on their faith.” R. J. Rushdoony

Who could have ever envisioned that the ancient pagan world would have been conquered by Christianity?

Who could have ever envisioned that despite all the odds, and all the previous setbacks that God would deign to grant Reformation to the West in the 16th century?

Only those who were familiar with Biblical Hope.

The Church’s One Foundation

The church shall never perish!
Her dear Lord to defend,
To guide, sustain and cherish
Is with her to the end;
Though there be those that hate her,
And false sons in her pale,
Against our foes or traitors
She ever shall prevail.

Leddhin & McAtee On Egalitarian Social Orders

“Egalitarianism, as we have already intimated, cannot make much progress without the use of force: Perfect equality, naturally, is only possible in total slavery. Since nature (and naturalness, implying also freedom from artificial constraints) has no bias against even gross inequalities, force must be used to establish equality. Imagine the average class of students in a boarding school, endowed with the normal variety of talents, interests, and inclinations for hard work. The power and dictatorial principle of the school insists that all students of the class should score B’s in a given subject. This would mean that those who earned C, D, or E would be made to work harder, some so hard they would collapse. Then there would be the problem of the A students whom one would have to restrain, giving them intoxicating drinks or locking them up every day with copies of Playboy or The New Masses. The simplest way would probably be to hit them over the head. Force would have to be used, as Procrustes used it. But the use of force limits and in most cases destroys freedom.

A “free” landscape has hills and valleys. To make an ‘egalitarian’ landscape one would have to blow off the tops of mountains and fill the valleys with rubble. To get an even hedge, one has to clip it regularly. To equalize wealth one would have to pay ‘equal wages and salaries,’ or tax the surplus away — to the extent that those earning above the average would refuse additional work. Since these are usually gifted people with stamina and ideas, their refusal has a paralyzing effect on the common weal.

In other words there is a real antagonism, and incompatibility, a mutual exclusiveness between liberty and enforced equality.”

Leftism
Erik von Kuehnelt-Leddihn

Leddihn brings out what we need to realize as a culture and that a social order must choose between Liberty and Equality because it can not have both. Liberty and equality are antithetical to one another. Equality requires standardization and so someone (an elite class) to be the standardizers. A social order, given over to equality, can not allow the individual the liberty to move beyond the expected standardization for such a move beyond the standardization as set by the egalitarians would threaten the egalitarian order.

Egalitarianism is often driven by envy and is embraced by many because of the promise that it holds out to people who, if the egalitarian social order is built, then they will no longer have any reason to have envy for the talents and skills of those whom are superior in giftedness in some area. It delivers people from the insecurity, accompanied by Liberty, that someone else might actually excel above and beyond them in some area. And so the plea for an egalitarian social order is supported and championed by those who, being envious of the gifted, and insecure over their real or perceived lack, believe that what they lack can be nullified by insuring that everyone else is required to share in their real or perceived lack since all are required to be equal.

Of course the cult of the equal, as it pertains to social orders, always means the least common denominator equality. In egalitarian orders, the equality does not lift the slightly talented and marginally gifted person up but instead pulls the significantly talented and the greatly gifted person down. A prime example of this is the “The No Child Left Behind” programs in the schools which leaves no Child behind at the cost of insuring that no Child excels. No Child is left behind because all children are left behind. This is what the cult of equality always yields.

I’ve just started Leddhin’s book. The insights here I’ve culled from the first few chapters as combined with what I learned from the book “Egalitarian Envy,” by de la Mora.

“THE YEAR WAS 2081, and everybody was finally equal. They weren’t only equal before God and the law. They were equal every which way. Nobody was smarter than anybody else. Nobody was better looking than anybody else. Nobody was stronger or quicker than anybody else. All this equality was due to the 211th, 212th, and 213th Amendments to the Constitution, and to the unceasing vigilance of agents of the United States Handicapper General.”

Opening Lines from Harrison Bergeron
|Short Story — Kurt Vonnegut

Caleb’s Baptism — Heidelberg Catechism Q. 22-24

Caleb,

In the last question the catechism instructed us as to the definition of “true faith.” In the following questions the Catechism sets the table for a detailed examination of our undoubted Catholic Christian Faith. Because these next few questions are basically table setting questions for the following questions we will be able to examine more than one question today.

As the catechizers have established what true faith is, they next turn to the issue of what it is necessary for a Christian to believe. They have given us a definition of faith and now they turn to the truths upon which our faith must be anchored.

A couple of things to note briefly here before we turn to question 22.

First, as we have mentioned before, this emphasis that we find in the catechism on the issue of the content of our faith reminds us again that Christianity is the life of the mind. Question 22 asks, “What is then necessary for a christian to believe,” not, “What is necessary for a Christian to feel,” or, “What is necessary for a Christian to experience.” As we have said feelings and experience have their place in the Christian life but it is what we believe — what we embrace as truth — that is the essence of the Christian faith.

Second, we should note that “Faith” is an inescapable category. What I mean by this is that all men live by faith in something or someone. It is not as if only Christians have faith, or only religious people have faith. Every living breathing person you meet has some kind of faith. The humanists have faith. They have faith that man, by the use of putatively autonomous right reason, can arrive at true truth quite apart from any religious considerations. (Of course thinking that one can arrive at truth apart from any religious consideration is a religious faith consideration.) The Materialists have faith that everything happened by time plus chance plus circumstance. Since they were not there, there is no way they can know that their materialism is true. Besides, for the materialists, can there even be discussion about “true,” since “true,” for the materialist, is only the firing of random chemicals in our purely material brains? If the brain secretes thought the way the liver secretes bile can the materialist really speak about “truth?”

When it comes to faith the difference for the Christian and the pagan is that the pagan’s faith reduces to “faith in faith,” while the Christian’s faith is faith anchored in divine revelation.

Very well then, with that as preliminary the Catechism asks,

Question 22. What is then necessary for a christian to believe?

Answer: All things promised us in the gospel, (a) which the articles of our catholic undoubted christian faith briefly teach us.

As they ask what is “necessary” to believe, I understand the catechizers to be communicating that what they are about to give is the basics of Christianity. They intend to stick to the meat and potatoes of our undoubted Catholic Christian faith. The catechism is given as a basic Christianity 101. Now we might find that surprising given that it takes 129 questions in the catechism to give us the basics. We’re used to 30 second sound bites to get us up to speed on any given subject. We think that we can crash course almost any subject and get up to speed in almost no time. But the Catechism, in order to give us just the essentials gives us 129 questions and answers to digest, understand, and own. Of course what is discussed in the Catechism is just the bare essentials. A Christian, having this foundation will learn much much more throughout their whole Christian life and then when they are old and ready to depart they will readily admit that they are but a child in their understanding of their undoubted Catholic Christian faith.

It is interesting that what we are required to believe is all that is promised in the Gospel. This teaches us two truths.

1.) Our undoubted Catholic Christian faith is about grasping God’s promises. The Gospel is first and foremost about God’s promises to us. The Gospel is first and foremost what God has done for us. When we teach a Christian what is necessary to believe we are teaching them to rest in God’s promises. We are teaching them that God has done all the saving in Christ and that He promises to save all those who are weary and heavy laden if they will take God at His Word that “all who call upon the name of the Lord shall be saved.”

2.) The “Gospel,” as we shall see, includes believing in doctrines that sometimes are, in our contemporary Church setting, not seen as being necessary to consider. For example, the catechism will be teaching us that it is necessary for us to believe in a robust supernaturalism. In order to believe the Gospel we are required to believe Divine creation, the virgin Birth, that our Lord Christ was resurrected from the grave and that He ascended into heaven. The authors of the catechism did not countenance a hermeneutic that allowed us to try to understand the Scripture apart from the Supernatural and where we find people in the Church who claim Christ but interpret the Bible in order to avoid the supernatural or who use semantic deception to diminish the supernatural there we find people who are out of step with the Catechism and Scripture.

That belief is necessary for the Christian is taught in John 20:31

“But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”

In question 23 the catechism gives us the Apostles Creed as the statement that they will be breaking down in order to explain to us our undoubted Catholic Christian faith. This Creed comes to us from the life of the early Church and gives 12 affirmations regarding the nature and character of the catholic (universal) Christian faith. Often the Apostles Creed is used in Church services. In some of the branches of Christianity you might even find the Creed being chanted during the worship service. As you know we regularly recite the Apostles Creed whenever the Lord Christ invites us to His table (Eucharist).

Question 23. What are these articles?

Answer: 1. I believe in God the Father, Almighty, Maker of heaven and earth: 2. And in Jesus Christ, his only begotten Son, our Lord: 3. Who was conceived by the Holy Ghost, born of the Virgin Mary: 4. Suffered under Pontius Pilate; was crucified, dead, and buried: He descended into hell: 5. The third day he rose again from the dead: 6. He ascended into heaven, and sitteth at the right hand of God the Father Almighty: 7. From thence he shall come to judge the quick and the dead: 8. I believe in the Holy Ghost: 9. I believe a holy catholic church: the communion of saints: 10. The forgiveness of sins: 11. The resurrection of the body: 12. And the life everlasting.

Since we will be looking closely at each one of these 12 statements we allow the Creed to go uncommented on here.

Then in Question 24 they give a brief subdivision of the Apostles Creed.

8. Lord’s Day

Question 24. How are these articles divided?

Answer: Into three parts; the first is of God the Father, and our creation; the second of God the Son, and our redemption; the third of God the Holy Ghost, and our sanctification.

The whole statement of the Apostles Creed is broken down into three subdivisions. One subdivision for each member of the Trinity.

The work of God the Father is associated with Creation. Subsumed under His work of creation we will be looking into His work of sustaining, and governing. God’s Providence will be a matter we pay close attention to.

The work of God the Son is associated with our Redemption accomplished. The Son was set apart from Eternity to be the Representative and Savior for His people. As such we will be looking at matters like propitiation, reconciliation, atonement, and other doctrines associated with the Son’s work of Redemption.

The work of God the Spirit is associate with our Redemption applied. The Spirit, being sent by the Father and the Son, applies the work of Redemption to His people and possesses His people to the end that they go from Christ-likeness to Christ-likeness.

Even though we subdivide the Apostles Creed in these three parts we mustn’t be so wooden as to think that the particular work that is assigned to each member of the Trinity finds the other members of the Trinity uninvolved with that work. For example, even though we rightly ascribe Creation to the work of the Father, we can read in Scripture of the Son and Creation,

Colossians 1:16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17 He is before all things, and in Him all things hold together.

Hebrews 2:10 For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.

And Genesis speaks of the work of the Spirit in creation,

Genesis 1:2 The earth was [a]formless and void, and darkness was over the [b]surface of the deep, and the Spirit of God was [c]moving over the [d]surface of the waters.

Similar examples could be given for each of the works that are properly ascribed to the members of the Trinity. So, while it is not wrong to think of the Father in relation to his Creator work, or the Son in relation to His Redemption work, or the Spirit in relation to His Sanctifying work it would be wrong to not realize that because of the intimate relationship between each member of the Trinity that when one member is involved in a particular work each member is involved in that work. Each member of the Trinity cooperates in each work.

Heidelberg Questions 114b – 115

Question 114. But can those who are converted to God perfectly keep these commandments?

Answer: No: but even the holiest men, while in this life, have only a small beginning of this obedience; (a) yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God. (b)

Re-cap — small beginning (Illustration — advance in an infinite ocean)

(b) Rom.7:22 For I delight in the law of God after the inward man:

This teaching of the Catechism, following Scripture as it does, ought to put an end to all forms of antinomianism in the Church. Antinomianism is the teaching that the law has no role in the Christian’s life. The idea is that the believer has been saved by God from the law and so the law no longer has a role in their life and instead of the law as their standard for “how shall they then live,” the standard becomes the Holy Spirit, as abstracted or divorced from the law guiding them, or they will contend that it is love” that directs their behavior but again, it is a love that is more informed by their instinct then it is by God’s revelation.

The Catechism brings to the fore that, “that with a sincere resolution they begin to live, not only according to some, but all the commandments of God.” And they lodge this observation in the teaching of Scripture,

Ps.1:2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.

You see some folks want to pit the NT against the OT and so they will go to passages like

Romans 10:4 For Christ is the end of the law for righteousness to everyone who believes.

And reading that they will then interpret it to mean that the law has ended for the Christian who trusts in Christ. But end in “R. 10:4″ means goal, purpose, or culmination and what it is teaching is not that the law no longer has a role in the Christian’s life but rather that Christ is the one who gives all that the law required.

So, our walking in the way of God’s law revelation is not a means to gaining something we do not already have (peace with God and God’s approval) but rather our walking in God’s law revelation is a manifestation that we are a people who are now, as Paul says in Ephesians, “light in the Lord.” Our walking in God’s law revelation is the placarding of the truth that Christ has redeemed us and made us a people unique unto Him. This is so true that if it is the case, by God’s grace that we make advance in this walking in God’s law revelation that announces that we are being conformed to Christ, that we glory in the Lord because we know it is the Spirit of Christ that causes us to go from Christ-likeness unto Christ-likeness.

And so because of that we pay attention to God’s Revelation as it teaches us how to walk as Disciples of Christ. We agree with the Apostle Paul,

2 So then, the Law is holy, and the commandment is holy and righteous and good.

So, we understand that the experience of the Grace of God in our lives that finds us redeemed and set apart as God’s Holy people, in no way detracts from the permanence and authority of God’s law.

There is a long record in our history of trying to squeeze out the role of God’s law in the believers life as a rule of conduct.

In the 17th century one Robert Towne could say

“To faith, or in the State or things of faith, there is no obligation, nor use of the law.”

John Saltmarsh disliked,

those who say “that duties are to be done because commanded,” and in his book, “Free-Grace” he reveals his contempt for those whose Gospel preaching is ‘over-much heated by the Law, and conditions and qualifications,’ and who hold the believer in the poverty of spirit by keeping him ‘both under Grace and Law at the same time.” Saltmarsh said that to urge believers to ‘Repent … and walk according to the Law of God’ is a legal way of bringing comfort to the soul, and that preachers who do this give ‘rather something of the Law than Gospel,’ for ‘nothing but the taking in of the law … can trouble the peace and quiet of any soul.’

Saltmarsh continued,

“The Gospel is … a perfect law of life and righteousness … and therefore I wonder at any that should contend for the ministry of the law or the Ten Commandments under Moses. The believer is under grace, and there is ‘no Moses now.”

Now as we continue to consider we say again, that as Christians our “sincere resolution to begin to live, not only according to some, but all the commandments of God,” is a resolution that is born of gratitude for the righteousness and peace with God that we have because Christ is our acceptability before the Father. “Our sincere resolution to begin to live, not only according to some, but all the commandments of God,” is a sincere resolution that starts from being forgiven and not from trying to earn forgiveness by our behavior.

Well, the Reformed of the day had an answer for those who even those many years ago wanted to deny the role to the law as a rule of conduct for the believer,

John Sedgwick considered,

“The antinomian war-cries of Free Grace, Christ’s Righteousness, and Gospel Liberty, to be “Baits and Snares … to cast down Obedience, to keep Christians from their dutie to God,” and Sedgwick deplored the “Law destroying, Dutie casting down course of the Antinomians.”

Another Puritan minister, James Durham affirmed that this rejection of the principle of obligation was itself a breach of the 1st commandment.

Thomas Gataker defended the principle of obligation by reference to the Greek word in I John 2:6 and the occurrence of the same verb in Romans 7:12. Gataker could say,

“To deny the Moral law to be of any more use to believers, or to be so much as a rule of conversation, or that they owe obedience unto it in point of duty and conscience; this strikes at the very root, and cuts in sunder the knot, not only of Christian Charity, but even of all civil society.”

Now the reason I’m giving these quotes and going over this issue is because we have needs to see that we are not the first generation to deal with antinomianism. And we have needs to see that the objections that we might see today have been seen before and have been dealt with before. We can be confident that the Catechism is correct when it teaches us, following Scripture, that we begin to live not only according to some but all the commandments of God. And the catechism is correct to enjoin upon us the law as a rule of conduct for the Christian’s life.

And for this section, to underscore this, we will finish with a quote from 17th century Reformed Minister Samuel Rutherford,

“The Law is yet to be preached, as tying us to personal obedience, whatever antinomians say on the contrary … Antinomians judge that by the Gospel, Christ hath done all for us, which is most true in the kind of meritorious and deserving cause, satisfying justice, but they do loose us from all personal duties, or doing ourselves, or in our own persons, so as we should be obliged to do, except we would sin. We think the same law obligation, but running in a Gospel-channel of Free-Grace, should act as now as if we were under a covenant of works, but not as if the one were Law-debt, and the other wages that we sweat for, and commeth by law debt; Antinomians make all duties a matter of courtesy.”

He then goes on to point out that Antinomians ‘contend for a Christian liberty wherewhith Christ hath made us free, and we contend for the same, but the question is, wherein the liberty consisteth, in concerns us much that we take not license for liberty.

Well, I could go on with many more quotes. But you get the sense. The problem that we have in the Church today of antinomianism, is a problem that has been in the Church in the past. And yet our Catechism solves that problem by insisting that.

That while no Christian can keep God’s law perfectly and though even the holiest men, while in this life, have only a small beginning of this obedience; yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God. ,

And we would close this question by observing that it is precisely at this point why we will be hated by men. It was Christ’s keeping of the law and his exposing of God’s enemies false treatment of the law that found Him crucified. If we seek to walk in God’s law revelation as a rule of life, out of gratitude for a forgiveness freely given, we will be walking convictions to those who insist that the only law is that there is no law, or to those who live by other autonomously created law orders that are inconsistent with God’s revelation.

Well, then this takes us to question 115 and with this we finish up our look at the law.

Question 115. Why will God then have the Ten Commandments so strictly preached, since no man in this life can keep them?

Answer: First, that all our lifetime we may learn more and more to know (a) our sinful nature, and thus become the more earnest in seeking the remission of sin, and righteousness in Christ;

(b) likewise, that we constantly endeavor and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us, in a life to come. (c)

Know our sinful nature

We preach the law the Catechism says so that we may know our sinful nature and find ourselves keep returning to Christ as our only righteousness.

Rom.3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

There are two dangers here.

1.) Knowing our sinful nature so thoroughly that we lament of God’s grace to us or we become so defeated because of our knowledge of our sinful nature that we become ineffective.

To those who fall into this trap we must remind them that God has forgiven them in Christ and that though they are sinners that ought not to stop them from attempting mighty things for God. They need to have impressed upon them and be reminded that even though they may be great sinners, Christ is a greater savior.

2.) The other danger here is that our sinful natures would lie to lightly upon us and so we would begin to think of ourselves more highly than we ought and in thinking of ourselves more highly than we ought we would fail to be impressed with Christ being our acceptability before the Father.

If the previous group of people need to be constantly taken back to God’s provision in Christ, this group of people need to be taken back to God’s absolute standard of righteousness. None of us have any reason to be impressed with ourselves. If we could for one second see our sin as it really is we would know in that one second why,

Our hope is built on nothing less
Than Jesus’ blood and righteousness.
We dare not trust the sweetest frame,
But wholly trust in Jesus’ name.

Paul understood how the law took men back to Christ,

Rom.7:24 O wretched man that I am! who shall deliver me from the body of this death? Rom.7:25 I thank God through Jesus Christ our Lord.

Now, as a minister, let me say that I far more often see contemporary Christians plagued with the second danger of having their sinful natures lie on them too lightly then I meet people who are plagued with the first danger of their sinful nature lying on them too heavily. I know my own danger is the former and not the latter.

The second reason they give for preaching of the law is that we “constantly endeavour and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us, in a life to come.

Here they cite Paul from his letter to the Philippians on the importance of this pursuit of God

Philip.3:11 If by any means I might attain unto the resurrection of the dead. Philip.3:12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Philip.3:13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, Philip.3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

It is interesting that what the Catechizers are doing here with this answer is in the first reason they are emphasizing looking outside of ourselves to Christ who is our righteousness, while in the second reason they emphasize the aspect of increasingly becoming in our daily lives what we have freely been declared to be.

These always go together and in this order. The objective reality of who we are in Christ is the foundation from which we operate to increasingly become what we have been freely declared to be. The outward look creates and sustains our inward becoming. Much is wrong with the Church today in the West because we forget the necessity of both of these reasons for preaching the law or because we reverse the order of these reasons for preaching the law.

The Catechism, following Scripture, instructs that there is a connection between preaching the law and our conformity to the image of God. By putting it this way there is direct linkage made between the law and God’s image. The law is strictly preached that we may become increasingly conformable to God’s image. How is it that the strict preaching of God’s law could lead to our becoming increasingly conformable to God’s image unless it were the case that the law is God’s image?

Notice here though, that we are not thrown upon our own autonomous efforts. It is the case that we are looking to God for increasing conformity to His image. As the catechism teaches, we pray to God for the grace of the Holy Spirit that we might increasingly become more conformable to the image of God that is set forth by the strict preaching of God’s law. This is not “lift yourself up by your bootstraps and trust in your own efforts” sanctification. This is God’s grace from beginning to end.

Here we see a fantastic coming together of several themes. The strict preaching of God’s law, the reality that Christ is our righteousness, and the fact that our increasing conformity to the image of God is related to the strict preaching of God’s law, the reality that Christ is our righteousness and the place of the Holy Spirit and prevailing prayer in the life of the believer.

But that perfection we all desire … that being done with the sin that we are all too familiar with is not something that transpires in this life. Our perfection that is proposed to us is for the life to come. This keeps us humble and dependent upon Christ for our righteousness. This keeps us from being self satisfied. This keeps us always looking for the sin that needs to be put off in our own life, regardless of how far God has brought us in Christ. And finally, this makes heaven precious.

Sometimes disgust with myself makes me pine for heaven so I can be done with the sinful nature I carry around and see all too often. The thought of death scares me but the thought of heaven makes the thought of death tolerable because I know that once death is past, what lies in front of me is the perfection proposed. I will be done with the old man and the newness I already know as down payment and promise will be known in full.

Times

There is a time for love and passion
How long they’ll last none can tell
They may be but a passing fashion
They may wither, they may fail

There is a time for love and laughter
May such times swell and grow
There will be times for sorrow after
Times to weep and times to mourn

There is a time for wrath and fighting
May such times be fleeting days
In such times may we wrongs be righting
And may we fight with the joy of play

Whatever Times we are given
May we own them without dread
Life is short, and then there’s heaven
Let us live, until we’re dead

Let us live, until we’re dead