Categories
Theology

Spurgeon on being “legally dead”

Spurgeon explains what it means to be legally dead before God (from a sermon on John 5:40, “You refuse to come to  me that you may have life”).

No being needs to go after life if he has life in himself. The text speaks very strongly when it says, “Ye will not come unto me, that ye might have life.” Though it saith it not in words, yet it doth in effect affirm that men need a life more than they have themselves. My hearers, we are all dead unless we have been begotten unto a lively hope. First, we are all of us, by nature, legally dead—”In the day that thou eatest thereof thou shalt die the death,” said God to Adam; and though Adam did not die in that moment naturally, he died legally; that is to say death was recorded against him. As soon as, at the Old Bailey, the judge puts on the black cap and pronounces the sentence, the man is reckoned to be dead at law. Though perhaps a month may intervene before he is brought on the scaffold to endure the sentence of the law, yet the law looks upon him as a dead man. It is impossible for him to transact anything. He cannot inherit, he cannot bequeath; he is nothing—he is a dead man…We ought all to weep, if we lay this to our souls: that by nature we have no life in God’s sight; we are actually, positively condemned; death is recorded against us, and we are considered in ourselves now, in God’s sight, as much dead as if we were actually cast into hell; we are condemned here by sin, we do not yet suffer the penalty of it, but it is written against us, and we are legally dead, nor can we find life unless we find legal life in the person of Christ, of which more by-and-by.

Read the whole thing.

Advertisement
Categories
Theology

Why God Quenches His People’s Thirst

Isaiah 41:17-19 tells us that God will quench his people’s thirst.  In the first part of the chapter, God is shown to be a warrior king who redeems his people from their worm-like state of being (vv. 13-14).

At the end of the chapter, God tells us why he quenches the thirst of his people (vv. 17-19).  Verse 20 says, “That they may see and know, may consider and understand together, that the hand of the LORD has done this, the Holy One of Israel has created it.”

Everything that God does is meant to draw attention back to himself. He acts for his own glory and no one else’s (see 42:8). Everything that God does for his people is meant to bring us to a deeper understanding of his sovereign control over all creation and that everything works for his purpose.

This does not mean that God rolls with the punches and everything just happens to fall into place with a desired outcome for the world. Rather, God creates the punches to bring about his designed outcome for the world, namely that he would receive glory and his people would receive salvation and joy in him.

Categories
Theology

Shaking Like a Leaf and Being Firm in Faith

King Ahaz was a wimp, and he lead a wimpy kingdom. Judah was going to be attacked by its sister to the north, Israel, and Syria, and yet Ahaz had no plan, no courage, no faith.  He and his kingdom were so scared they were going to wet their pants.  Isaiah 7:1-2 tells the story:

In the days of Ahaz the son of Jotham, son of Uzziah, king of Judah, Rezin the king of Syria and n Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it, but could not yet mount an attack against it. When the house of David was told, “Syria is in league with Ephraim,” the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind.

God says that despite these human threats of invasion, Judah will remain unharmed because of his promises to the house of David. In verse 9, after God said that Israel would fall and Syria would not invade, he declares to King Ahaz, “If you are not firm in faith, you will not be firm at all.” God just commanded Ahaz, the king who shakes like a leaf when a gentle breeze blows through the forest, to have faith and be firm. In other words, God just commanded Ahaz to do something he cannot do. This doesn’t get Ahaz off the hook. It doesn’t take away his guilt simply because he’s unable. Instead, it adds to it. It shows that Ahaz, along with you and me, are so bad that we are incapable of having faith in God on our own.

The only answer to how Ahaz, and we, can have faith in God is that God gives it freely.  Hebrews 12:2 says that Jesus is the “founder and perfecter of our faith.” Other translations say that Jesus is the “author…of our faith.” He writes the story of faith in our lives. Acts 14:27 says that God “opened a door of faith to the Gentiles.” They didn’t create faith on their own, God made it possible.  It takes faith to come to God and please him (Heb. 11:6), and Jesus said, “No one can come to me unless it has been granted him from the Father” (John 6:65; cf. 1:12-13; 8:47; 10:26; 18:37).  This shows that faith must be granted by God to people in order for them to come to Jesus.

Furthermore, Ephesians 2:8-9 says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no man can boast.” What is not the result of our own doing? Paul cannot mean grace in this context. He has to mean faith, for no one would ever say that grace is of his own doing. Everyone knows that God alone gives grace.  On the other hand, people might think that they can muster up enough faith to claim it as their own: “I was in the right place at the right time around the right people and I just decided that I needed to follow Jesus” or something of that nature. This would be a cause for boasting. But that can’t be the case because at our core we are people who shake like trees in a forest when a trial comes.  We are people who aren’t righteous, do not understand or seek God, and are not good (see Rom. 3:10-12).

The opposite of good is bad. And bad people cannot have faith in a perfect God, unless that perfect God graciously gives faith to our hearts so that we might move from being a flimsy leaf in a summer breeze to a firm branch attached to the great Vine even during the most gale-force winds.