The latest addition to P & R Publishing’s “31 Day Devotionals for Life” series has just been released. Assurance: Resting in God’s Salvation by William P. Smith is an encouraging look at the important doctrine of assurance. But this book is more than just an academic treatment of a biblical subject: it is a devotional celebration of the richness of the Gospel of grace.
With each of the thirty-one readings, Pastor Smith invites the reader to a warm and personal one-on-one chat. He unpacks God’s role in our salvation and repeatedly stresses our part is to receive. Our love falters, but God first loved us. We didn’t conceive ourselves, being God’s children is His plan not ours. Our failures and missteps were known ahead of time: and just as Jesus foresaw Peter’s denial yet prayed for and loved him anyway, so to will Jesus be faithful despite our frailties. Each reading includes a section for reflection or action, and the book includes recommended resources for further study.
A few quotes can capture the spirit of this little gem of a book:
Does your love for him seem weak and feeble at times? Try looking at it from a different perspective: Do you have any love at all? Since you used to have none, the presence of some tells you that right now, he loves you. (58)
God is not surprised that your life doesn’t perfectly reflect his glory. But he does intend it to. Jesus did not die for the mere possibility that you might end up a little bit better than you used to be. He died to guarantee that one day you would be pure and perfect, just like him. (76)
If God can transform Jacob, he can transform you too. (82)
You have much greater confidence in your ability to ruin your life than in God’s ability to rescue you from yourself and to redeem you. (84)
Smith deals with several of the passages that doubters often worry most about — the unpardonable sin and the warnings for those who deny Christ, among them. His treatment takes to heart Jude’s admonition (Jude 22) to “have mercy on those who doubt.” He explains, “Mercy to the doubting must characterize God’s people, because it characterizes God” (85). That said, I do think a word about true apostates could be in order, since today many of us have close friends or family who have walked away from the faith: leaving us to grapple with our own faith as well as their departure. People can shipwreck their faith – so what does that look like when we talk about assurance?
My own quibbles aside, this is a helpful and hope-building book that deserves a wide audience. Many are weak in the faith and beset by doubts. This book can fortify their faith. I highly recommend it.
Disclaimer: This book was provided by the publisher. The reviewer was under no obligation to offer a positive review.
About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.
This Fall marks 500 years since the start of the Protestant Reformation. October 31, 1517 is the date that Martin Luther nailed his “Ninety-five Theses” on the church door in Wittenberg. His Reformation ideas quickly spread over all of Europe by means of the movable-type printing press… and the rest, they say, is history.
In honor of this anniversary, I am re-posting my teaching series entitled, “A Survey of the Reformation: Its History and Doctrine.”
I developed this teaching series in 2012 and have taught through it for adult Sunday School classes in two different churches. The audio files are primarily from 2012, but one of the lessons had corrupted audio and so I made a replacement recording in 2014 the next time I taught the material.
My goal in this series is two-fold: to introduce people to the history and ideals of the Reformation, and to give an introduction to the doctrine known as the five points of Calvinism or the doctrines of Grace. I have found that understanding and appreciating the doctrines of Grace is easier when one is led to understand the history of the Reformation as a whole. Also stressed in this study, are the Five Solas, and the Reformation emphasis on God’s sovereignty.
The Reformation doesn’t stand or fall with the doctrines of Grace, but that understanding flows directly from the heart of the Reformation. And while Luther may not have agreed on all the particulars of how the five points came to be articulated, he is in fundamental agreement on God’s role in salvation — as were all the original reformers.
Feel free to use the .pdf and .mp3 audio files freely, I just ask to be credited as the source of this presentation. May God grant the spirit of the Reformation and its doctrine, to continue to occupy a warm place in the hearts and minds of God’s people.
Why the Reformation Matters Today • No audio (see note below) ∼ View the Slides.
Note: You may notice that the audio deviates from the slides more and more as the lessons progress. This is due to the fact that the slides match the 2014 audio, which is unavailable. The 2012 audio files line up closely with my older slides available here.
I used a variety of resources for this series, but the four I recommend to my SS class are listed here below:
This Fall, I’ve been teaching a 10 part Adult Sunday School series called “A Survey of the Reformation: Its History and Doctrine.” We finally have the audio up for the final four lessons in this series. I finish out the Five Points of Calvinism over the course of these lessons, and in the final session I make room for answering objections and wrap up the series looking at why all this matters.
The lesson plan for the entire series (which has changed some) is below, and you can download the audio or view the slides from the lessons as they are completed.
From time to time, I’ll be mining the archives around here. I’m digging up Bob’s best posts from the past. I’m hoping these reruns will still serve my readers.
Today’s popular evangelical maxim “once saved, always saved” while based in the Biblical truth of justification by faith alone has morphed into a virtual get-out-of-jail-free card for far too many. The church’s duty to make disciples of all nations has been downgraded to an optional extra. The gospel call to repent and believe has become a plea for sinners to assent to the facts of the gospel, pray a prayer, and join the cool Christian club called churchianity. Gone are the stern warnings to “watch and pray” and “endure to the end”. Gone are the bold exhortations to “make your calling and election sure” and “be diligent to be found in [Christ] without spot or blemish”. In their place are the warm assurances “since you confessed you are saved” and “since eternal life is a free gift, God cannot take it back”, and the friendly reminders “everybody makes mistakes” and “don’t sweat: remember, we’re under grace!” The old doctrine that saints must diligently make a personal effort to persevere in faith has been overshadowed by the new doctrine that saints can live just like anyone else in the world and as long as they once assented to gospel truths they are most certainly bound for heaven.
I wish I was merely exaggerating the situation. But when a nationally well known evangelical leader like Charles Stanley seriously believes and teaches that people who actually stop believing in Christ and walk out on God are still eternally secure, I can hardly be accused of overstating my case. In the article linked to above he claims, “The Bible clearly teaches that God’s love for His people is of such magnitude that even those who walk away from the faith have not the slightest chance of slipping from His hand.” He goes on to only deal with Eph. 2:4-9 and 1 Cor. 1:21, while adding in a good portion of reasoning and illustrations. In his book Eternal Security: Can You Be Sure? he makes the startling claim that salvation can be compared to receiving a tattoo. Even if moments later, you regret receiving the tattoo, it cannot change the fact that you have it! (pg. 80)
The Grace Evangelical Society exists to perpetuate such ideas. In other specters of evangelicalism, easy believism is represented by a 1-2-3-repeat-after-me approach to evangelism. A very large segment of independent fundamental Baptists (represented by literally thousands of churches and tens [if not hundreds] of thousands of members) emphasizes this approach to such excess that staggeringly huge numbers of salvations and baptisms are reported each year–which if really true, would make the Great Awakening look like a picnic. People are converted in five minutes or less–even through a rolled-down window during the duration of a stop light! One church has boasted of a million souls saved in the past 25 years, and yet less than 500 attend on any given Sunday.
Today no view seems criticized as much as Lordship Salvation or the Calvinistic doctrine of the Perseverance of the Saints. These views are very similar, if not synonymous and both share a strong critique. Charges of “works-salvation” or “perfectionism” are thrown mercilessly at these misunderstood views.
So how did we come to such a time and situation as this? It seems that in a mix of zeal and evangelistic fervor, popular Christianity began to move away from its confessional roots in the late 1800s. American individualism probably worsened the situation, as Sola Scriptura became the license for anyone and everyone to disregard centuries of theological formulations and church teaching and come up with a myriad of homespun theories. The lasting impact of Charles G. Finney, who rejected substitutionary atonement among other orthodox doctrines, also contributed to what became popular American revivalism. Today, people have hardly heard of many of the great Reformation confessions like the Westminster Confession or the Synod of Dort, and yet they are quick to find a proof text for a host of contradictory Biblical teachings.
Yet a misunderstanding of perseverance is not limited to Arminians and non-Calvinists today, either. Doug Wilson says it well in a recent post on Heb. 3:7-19:
Apostasy is a real sin, committed by real people. This is something that Arminians get, and that most Calvinists do not get. None of the elect can every [sic] be taken out of God’s electing and sovereign decree. This is something that Calvinists get, and that Arminians do not get. Arminians can read Romans 8 through 11 and not see the absolute sovereignty of God, which is something that never ceases to astonish me. But lest we Calvinists get on a high horse, Arminians can read though Hebrews and can see real apostasy there. There are few things more exegetically embarrassing than to hear a Calvinist talk about how the warnings are hypothetical, like “keep off the grass” signs in the middle of the Sahara. There are many things that can be said to this, but the most compelling of them is that the warnings invariably deny that they are anything like hypothetical….The sin warned against here is that of evil unbelief, pure and simple. Not only is it unbelief, it is unbelief resulting in apostasy — departure from the living God, falling away from the living God. The sin is spoken of in the sternest possible way — rebellion, hardened hearts, evil heart of unbelief, and a departure from God…..This book [Hebrews] is about the sin of apostasy. Can a Christian fall away? Yes. Can someone who is truly regenerate, elect of God, an eternal Christian, fall away? No, clearly not.
A few years ago I spoke to a high school student body on how to fight lust. One of my points was called, “Ponder the eternal danger of lust.” I quoted the words of Jesus–that it’s better to go to heaven with one eye than to hell with two–and said to the students that their eternal destiny was at stake in what they did with their eyes and with the thoughts of their imagination….After my message…one of the students…asked, “Are you saying then that a person can lose his salvation?”…This is exactly the same response I got a few years ago when I confronted a man about the adultery he was living in….I pled with him to return to his wife. Then I said, “You know, Jesus says that if you don’t fight this sin with the kind of seriousness that is willing to gouge out your own eye, you will go to hell”….As a professing Christian he looked at me in utter disbelief, as though he had never heard anything like this in his life, and said, “You mean you think a person can lose his salvation?”…So I have learned again and again from firsthand experience that there are many professing Christians who have a view of salvation that disconnects it from real life, and that nullifies the threats of the Bible, and puts the sinning person who claims to be a Christian beyond the reach of biblical warnings. I believe this view of the Christian life is comforting thousands who are on the broad way that leads to destruction (Matthew 7:13)….The main concern of this book is to show that the battle against sin is a battle against unbelief. Or: the fight for purity is a fight for faith in future grace. The great error that I am trying to explode is the error that says, “Faith in God is one thing and the fight for holiness is another thing….The battle for obedience is optional because only faith is necessary for final salvation.” (pg. 330-331 and 333)
Belief in perseverance does not negate the great truth that faith alone justifies and secures our eternal salvation. Rather it affirms with Martin Luther, “We are saved by faith alone, but not a faith that is alone.” Our works prove the sincerity of our faith, and are in this sense necessary. This is why so many passages teach that God will actually judge all mankind by their works. Without exception, Rom. 2:6-11 states: “He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immorality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality.” The reason this does not teach works salvation is that when we come to God in faith (as a result of his work of regeneration in our hearts–John 1:13 and 1 Jn. 5:1, and his gifts of faith–Acts 3:16, 15:9, 18:27, 1 Pet. 1:21, Phil. 1:29, Eph. 1:19-20, 2 Pet. 1:1 and repentance–Acts 5:31, 11:18, 2 Tim. 2:25) he begins a good work in us (Phil. 1:6) and will be the One to complete it. He will produce good works in us as a testimony of the genuineness of our faith–Eph. 2:10, Phil. 2:13, 1 Cor. 15:10, 1 Thess. 5:23-24, Jude 24, Tit. 2:14.
In other words, true regeneration produces true fruit. This is Jesus’ teaching in Matt. 7:18-19 “A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire.” In the parable of the sower, the only soil which produced fruit was the good soil. Even thought the rocky soil produced plants which looked healthier than the fruitful plants, they bore no fruit and withered away. Jesus said this represents those “who receive [the word] with joy…but…have no root: they believe for a while, and in time of testing fall away.” The clear teaching of the parable is that transient faith does not save. Only the faith that bears fruit saves.
In understanding perseverance, it is important to recognize the difference between justification and glorification. Justification is the legal pronouncement of “not guilty” which happens immediately upon our faith and is based on Christ’s substitutionary atonement. This pronouncement is a voice from heaven, so to speak, concerning our hearts. The testimony from earth (our lifestyle) does not unfalteringly reflect this. Sanctification is a slow and gradual process of the out-working of our faith and the living out of our justification. Glorification is the point when we are gloriously transformed into Christ’s image immediately after our death. At this point salvation is final. Up until then, since we cannot enter heaven’s throne-room and hear the irreversible verdict of “not guilty” applied to us, we must trust in sanctification to prove the genuineness of our faith. The term “salvation” is most often used in Scripture to refer to our glorification and only sparingly used to refer to justification. So when we see the English words “whoever believes will be saved” it usually is teaching that whoever believes will one day ultimately be saved/glorified. The Greek tense used for “believe” most often (99% or more of the time) in such statements is the present tense which directly conveys a continual action. Literally, it is often stated, “the believing one will be saved”. If we walk away from faith and cease believing we prove to not be a “believing one”.
Perseverance is required of believers. It is our duty. But the flip side of this is the teaching that God will preserve His elect (John 10:26-30, 1 Pet. 1:5, etc.). So all of the elect–all the truly regenerate among professing believers–will persevere and it will be by God’s grace. Most reading this post already understand that God will preserve the elect, so I will not labor to prove that assertion. But what follows will conclude this post by providing a defense of my assertion that the Bible requires us (professing believers) to persevere.
The Bible speaks of our need to “examine” ourselves (2 Cor. 13:5) and to diligently “make our calling and election sure” (2 Pet. 1:10). We cannot assume that since we believed in the past or made some profession of faith, we are absolutely and inviolably secure eternally. We must make room for the Scriptural potential that our faith could be insincere or not genuine. Luke 8:13 again, speaks of those who “believe for a while, and in time of testing fall away”. Even Paul leaves it open that he might even still yet become a “castaway” (same Greek word for apostate) in 1 Cor. 9:27.
Heb. 3:12-14 (along with other warning passages in Hebrews) is emphatically clear that we might ultimately fall away, and so thus we need to daily exhort one another to continue in belief. Paul calls this the “good fight of faith” in 1 Tim. 6:12 and exhorts Timothy to “take hold of the eternal life” (6:12) and to “hold faith” (1:19), because some had already “made shipwreck of their faith” (1:20), and some have “abandoned their former faith” (5:12), and others have “swerved from the faith” (6:21). This is why he exhorts Timothy to “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (4:16) This is why so often Paul and other Scriptural authors do not boldly assure their readers of their personal sharing in Christ, rather they hold out before them their duty to persevere. See all the conditional statements in the following verses: Col. 1:23–“if indeed you continue in the faith, stable and steadfast,…”; 1 Cor. 15:2–“by which [the gospel] you are being saved, if you hold fast to the word I preached to you–unless you believed in vain”; Heb. 3:6–“and we are his house if indeed we hold fast our confidence and our boasting in our hope”; Heb. 3:14–“we share in Christ, if indeed we hold our original confidence firm to the end”; John 8:31–“if you abide in my word, you are truly my disciples”; Mark 13:13–“the one who endures to the end will be saved”; 2 Tim. 2:12–“if we endure, we will also reign with him”; Rom. 8:13–“if by the Spirit you put to death the deeds of the body, you will live”; Gal. 6:9–“in due season we will reap [eternal life (see 6:8)], if we do not give up”; Heb. 12:14–“holiness without which no one will see the Lord”; James 2:26 (with 14)–“faith apart from works is dead” and “can that faith save him?”
Scripture never gives us assurance of salvation based on our profession of faith (in a past time and place), rather it declares the objective reality of Christ’s work and the subjective reality of the Spirit’s work in our lives as the grounds for assurance. (And the stress in 1 John is on our subjective experience of characteristic obedience.) 1 John 2:3 states ” And by this we know that we have come to know him, if we keep his commandments.” 1 John 2:19 also gives us the key to understanding this truth. It helps us to interpret what happened when we see someone who seemed to have genuine faith fall away. It declares, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” In other words, we should not conclude like some Arminians that all professing believers who fall away have in fact lost their salvation. Rather we should conclude that they were only professing but not possessing faith. Paul teaches this same truth when he declares belief could be in vain (1 Cor. 15:2) or could be only temporary (see 1 Thess. 3:5). Jesus also clearly taught both the reality of professors being proven to not possess faith in the scary passage of Matt. 7:21-23, and the need to persevere in Luke 21:34-36 among other places.
To sum up the teaching of perseverance, let us quote 2 passages. 2 Thess. 2:13b “God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.” Heb. 6:12b “be…imitators of those who through faith and patience inherit the promises.” Both of these passages teach that ultimate, final salvation (inheriting the promises) come to those who both believe and persevere (are sanctified/have patience).
But should this teaching result in our condemning large segments of evangelicalism and condemning many we know? Are we to judge them as not being true possessors since we may doubt their perseverance? No! Emphatically, no! Remember, justification is a heavenly sentence. We do not know, here on earth, what that sentence is. We can judge based on their fruits, but we also must be aware of the motes and beams in our own eyes. We should judge ourselves first and others much later. We can have confidence and hope in our sovereign God that there are evidences of grace in all who profess salvation. But then again, we know Biblically that this is most likely not the case. So rather than condemn one another, we should seek to edify one another and encourage them to press on, and to continue in belief (Heb. 3:2-14 and Gal. 6:1-9).
Before I close, we must revisit that popular maxim, “once saved, always saved.” If “saved” is viewed as glorification, I do not disagree at all with that statement. Nor would I if “saved” is viewed as justification. But once again, the proof of the pudding is in the eating, and the proof of justification is in your works (James 2). So even with the truth of once justified, always justified in view, we must never assume we have been justified if we have no good works to point to as Spirit-wrought proof.
In conclusion, brothers and sisters, I say with the apostle John “Watch yourselves, so that you may not lose what we have worked for, but may win a full reward.” (2 John 1:8) And remember that although Jude warns us to “Keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life” (v. 21) he also assures us “Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy…” (v. 24). So do not lose heart. Trust in God’s great promises, and fight the good fight of faith. Above all, do not presume that you have arrived and are outside the bounds of Scripture’s warnings. Rather, “be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall.” (2 Pet. 1:10)
For a more succinct treatment of this topic, I refer you to an earlier post where I reproduce a helpful outline on Heb. 3:2-14. Also, for a Biblical look at how important mutual edification of believers is, see my post on 1 Thessalonians. And for more resources concerning this topic, check out some articles and sermons by John Piper listed here on the issue of future grace, or just read his book referenced above. (You can get a copy at the following retailers: Westminster Bookstore, Christianbook.com & Amazon.com.)
For further thoughts on this topic check out posts in my Perseverance category. You may also want to look at my explanation of the five points of Calvinism here. Also, if you want, you can read all 65 comments on the original post.
We have seen that the Gospel has many purposes for believers beyond initial conversion. It is as much for believers as unbelievers. I’d like to start this final post by quoting Tim Keller once more at some length. (I should mention that the quotes from Keller in this series come from this online article.)
…the gospel is not just for non-Christians, but also for Christians. This means the gospel is not just the A-B-C’s but the A to Z of the Christian life. It is not accurate to think “the gospel” is what saves non-Christians, and then, what matures Christians is trying hard to live according to Biblical principles. It is more accurate to say that we are saved by believing the gospel, and then we are transformed in every part of our mind, heart, and life by believing the gospel more and more deeply as our life goes on.
If we think of the gospel as only pardon or forgiveness of sins, we will trust in God for our past salvation, but will trust in our own present strivings and attainments for our present relationship with God… the entire Christian life is a life lived (in a continual present progressive) by faith in the Son of God, who loved me and gave himself for me. (Gal. 2:20) …we must continually remind ourselves of our status as legally righteous, adopted children of God.
Applying the Gospel to Yourself
It’s time to get more practical, how can we live in light of the Gospel? How can we apply this Gospel-power, that is at work in us believers, to our lives?
1. Live in the light of what is supremely true.
The only remedy for sin is Christ. We are accepted by God because of His sacrifice. This world is passing away while God’s promises offer hope for eternal life. The sin we so enjoy offers a false pleasure which offends our God and injures us. Even though we can’t see it, God’s word and the glorious city of Heaven, the New Jerusalem, is more true than the reality we endure each day. We need to live as if we really are citizens of a Heavenly country.
For this point, I like to think of Abraham as described in Hebrews 11. He was living for a heavenly city, which He didn’t physically see. He was living in light of a glorious inheritance which he only could hope for, not truly experience in this life. He is our pattern, we are citizens of a Heavenly Kingdom on a pilgrimage through this life. We need to live in light of what is supremely true.
2. Become what you are.
John Piper explains this point well (in When I Don’t Desire God: How to Fight for Joy):
One of the ways the Bible talks about our action in relation to our standing in Christ is to command us to become what we are. For example, using Old Testament ceremonial language Paul says, “Cleanse out the old leaven that you may be a new lump, as you really are unleavened” (1 Cor. 5:7). In other words, become what you are. You are unleavened (sinless in Christ); therefore become unleavened (sinless in practice). You have already died with Christ (Rom. 6:5-6); therefore “consider yourselves dead to sin and alive to God in Christ Jesus” (Rom. 6:11). You have already been made alive together with Christ (Eph. 2:5); therefore, “seek the things that are above” (Col. 3:1). You are already holy in Christ (Col. 3:12); therefore “be holy in all your conduct” (1 Pet. 1:15). You already are the light of the world in Christ (Matt. 5:14); therefore, “let your light shine” (Matt. 5:16).
3. Keep your Indicatives and Imperatives straight.
This is basically a reiteration of the point above. You’ll have to forgive me but I get excited about this: something about saying indicative and imperative together so appeals to the intellectual in me!… The indicative is the statement about what you are in Christ, the imperative is the commands for what we should do. To put it another way: Indicative is Be, and Imperative is Do. In the New Testament, every Do is firmly rooted in a Be. Ephesians and Romans split nicely into two sections Eph 1-3 builds the basis for the commands in 4-6. Romans 1-11 builds the gospel basis for the commands in 12-16. Other books, like 1 Peter, intersperse commands and statements together. Titus 2 illustrates this well, the commands for how to live in vs. 1-10 are connected to the Gospel reality in vs. 11-14 by the word “for” (gar). Because we’ve been forgiven and given the Spirit, we will want to obey God’s commands, not to gain favor with Him, but because He has so blessed us.
4. Preach the Gospel to yourself.
Perhaps the best way to let the Gospel impact you day to day is to constantly remind yourself of the truth of the Gospel. I have a lot of quotes on this point, but they have really helped me and perhaps we can share with one another how to practically live out this point better.
D. Martin Lloyd Jones used to use the phrase “preach the gospel to yourself” often. Piper gives a few insightful quotes from Jones’ most famous book Spiritual Depression: Its Causes and Cures. Jones is commenting on Ps. 42:5: “Why art you cast down, O my soul? And why art thou disquieted in me? Hope thou in God: for I shall yet praise him for the help of his countenance” (KJV).
Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take these thoughts that come to you the moment you wake up in the morning. You have not originated them but they are talking to you, they bring back the problems of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment [in Psalm 42] was this: instead of allowing this self to talk to him, he starts talking to himself. “Why art thou cast down, O my soul?” he asks. His soul had been depressing him, crushing him. So he stands up and says, “Self, listen for a moment, I will speak to you. The main art in the matter of spiritual living is to know how to handle yourself. You have to take yourself in hand, you have to address yourself, preach to yourself, question yourself…. You must turn on yourself, upbraid yourself, condemn yourself, exhort yourself, and say to yourself: “Hope thou in God” instead of muttering in this depressed, unhappy way, and then you must go on to remind yourself of God, Who God is, and what God has done, and what God has pledged Himself to do. Then having done, that, end on this great note: defy yourself, and defy other people, and defy the devil and the whole world, and say with this man: “I shall yet praise Him for the help of His countenance, who is also the health of my countenance and my God.”
We need to encourage our own self to believe the Gospel on a daily basis. Jerry Bridges has much to say on this topic. From The Discipline of Grace:
…preaching the gospel to ourselves every day reminds us that we are indeed sinners in need of God’s grace….It helps us to consciously renounce any confidence in our own goodness as a means of meriting God’s blessing on our lives. Perhaps more importantly, though, preaching the gospel to ourselves every day gives us hope, joy, and courage. The good news that our sins are forgiven because of Christ’s death fills our hearts with joy, gives us courage to face the day, and offers us hope that God’s favor will rest upon us, not because we are good, but because we are in Christ.
These three posts have now come to an end, but life goes on and our need for the Gospel’s power will always remain. I pray we all are encouraged and spurred on to let the Gospel transform us. How are you doing that now? And does anything in these posts ring true for you? Please continue the conversation in the comments.
Today’s popular evangelical maxim “once saved, always saved” while based in the Biblical truth of justification by faith alone has morphed into a virtual get-out-of-jail-free card for far too many. The church’s duty to make disciples of all nations has been downgraded to an optional extra. The gospel call to repent and believe has become a plea for sinners to assent to the facts of the gospel, pray a prayer, and join the cool Christian club called churchianity. Gone are the stern warnings to “watch and pray” and “endure to the end”. Gone are the bold exhortations to “make your calling and election sure” and “be diligent to be found in [Christ] without spot or blemish”. In their place are the warm assurances “since you confessed you are saved” and “since eternal life is a free gift, God cannot take it back”, and the friendly reminders “everybody makes mistakes” and “don’t sweat: remember, we’re under grace!” The old doctrine that saints must diligently make a personal effort to persevere in faith has been overshadowed by the new doctrine that saints can live just like anyone else in the world and as long as they once assented to gospel truths they are most certainly bound for heaven.
Continued from