Imputation of the Righteousness of Christ...His perfect obedience in life and death

GLORY IN THE CROSS
By Steve Camp

Glory in the cross, our faithful High Priest
Went beyond the veil as our Prince of Peace
Clothed with our sin, its guilt and shame
Our sinless Substitute, Jesus His name

Glory in the cross the Law now fulfilled
Righteousness displayed on Calvary’s Hill
Imputed to all who’d ever would believe
The Lord, the spotless Lamb, hung cursed upon a tree

Glory in the cross where grace doth abound
Where the Man of Sorrows wore transgressions crown
Wounded and chastened for our iniquities
Our faithful Redeemer, God the Father pleased

Together for the gospel; redeemed by the risen Lamb
By grace alone, through faith alone, on Christ alone we stand
Clothed with His righteousness; peace with God forevermore
By His word and for His glory, we proclaim the gospel story
That salvation is through only, Jesus Christ our Lord

Glory in the cross marked by sin’s crimson stain
Forgiveness flows from His precious veins
Perfect redemption, once for all sacrifice
Salvation made secure by the Lord Jesus Christ

Glory in the cross Satan’s power of death destroyed
Rendered impotent by The Incarnate Word
He crushed the Serpents head upon Golgotha’s tree
Our great and dreadful Sovereign, Champion is He

Together for the gospel; redeemed by the risen Lamb
By grace alone, through faith alone, on Christ alone we stand
Clothed with His righteousness; peace with God forevermore
By His word and for His glory, we proclaim the gospel story
That salvation is through only, Jesus Christ our Lord

Glory in the cross the elect have been redeemed
O covenant of grace from eternity decreed
Worthy is the Lamb slain from all ages past
Sinners reconciled, true worshippers at last

Glory in the cross “It is finished”, the Victor, cried
God propitiated, forever satisfied
Once enemies now brethren, estranged but brought near
His judgment-assuaged no bondage nor fear

Glory in the cross God forsaken of God
Smitten and afflicted, bruised with Heaven’s rod
Resurrected triumphant, our Lord, God and King
Grave where is thy vict’ry, O death where is thy sting?

Together for the gospel; redeemed by the risen Lamb
By grace alone, through faith alone, on Christ alone we stand
Clothed with His righteousness; peace with God forevermore
By His word and for His glory, we proclaim the gospel story
That salvation is through only, Jesus Christ our Lord

Remember Faithful Leadership
"Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith." -Hebrews 13:7

"We obtain "precious faith through the righteousness of God and our Saviour Jesus Christ," or, as it might be rendered, "through the righteousness of our God and Saviour Jesus Christ" (2 Pet. 1:1). "This is the name whereby He shall be called, The Lord our Righteousness" (Jer. 23:6). He is so called on account of the righteousness which He wrought out by His obedience unto death; for this righteousness is expressly connected with His Mediatorial work. "The Lord is well pleased for His righteousness’ sake; He will magnify the law and make it honourable" (Isa. 42:21). By His vicarious sufferings and obedience, He fulfilled the Law both in its precept and its penalty; and is now said to be "the end of the law for righteousness to every one that believeth" (Rom. 10:3, 4); while His righteousness is identified with "the righteousness of God," to which the unbelieving Jews refused to "submit themselves," and contrasted with "their own righteousness" which they "went about to establish," "as it were by the works of the law."

In like manner, this righteousness is called "the righteousness of One," and "the obedience of One" (Rom. 5:18, 19); expressions which serve at once to connect it with the work of Christ, and to exclude from it the personal obedience of the many who are justified. It is called "the free gift unto justification of life," and "the gift of righteousness" (Rom. 5:17, 18), to show that it is bestowed gratuitously by divine grace, and not acquired by our own obedience. It is called "the righteousness which is of faith," or "the righteousness which is by faith," both to distinguish it from faith itself, and also to contrast it with another righteousness which is not received by faith, but "sought for as it were by the works of the law" (Rom. 9:32). It is called "the righteousness of God without the law" (Rom. 3:21), to intimate that, while it was "witnessed by the law and the prophets," and while, as "a righteousness," it must have some relation to the unchangeable rule of rectitude, it was above and beyond what the law could provide, since it depends, not on personal, but on vicarious obedience. And it is called the righteousness "which God imputes without works" (Rom. 4:6, 11); to show that it is "reckoned of grace," and not "of debt" (Rom. 4:4, 5) – that "God justifies the ungodly" by placing this righteousness to their account, – and that He makes it theirs, because it was wrought out for them by Him, "who was delivered for their offences, and rose again for their Justification."

"I have trodden the wine-press alone, and of the people there was none with me…. I that speak in righteousness, mighty to save;" "Hearken, ye stout-hearted, that are far from righteousness, I bring near MY righteousness" (Isa. 63:1, 3; 46:13). It is still His, and, moreover, it is only to be found "in Him." "Surely shall one say, In the Lord have I righteousness," and "In the Lord shall all the seed of Israel be justified, and shall glory" (Isa. 45:24, 25). "We are made the righteousness of God," but only "in Him" (2 Cor. 5:21); and if we would have "the righteousness which is of God by faith," we "must win Christ, and be found in Him" (Phil. 3:9); for this righteousness is part of that "fulness which dwells in Him" (Col. 1:19), and which is "treasured up for us in Him." The whole merit is His, – the gracious imputation of it only is ours." -James Buchanan, The Doctrine of Justification

"The doctrinal norm for Southern Baptist Theological Seminary is the Abstract of Principles Here is what it says about justification: Justification is God's gracious and full acquittal of sinners, who believe in Christ, from all sin, through the satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith.

James Petigru Boyce was one of the founding professors of Southern Seminary. His Abstract of Systematic Theology (1887) is still a very useful resource. He discusses justification in chapter 35. There, on page 399, we read, "Our justification is due also to the active obedience of Christ, and not to passive obedience only.

1. Righteousness involves character, conduct and action, even more than suffering endured as penalty. The sinlessness of Christ is therefore plainly taught, and especially in connection with imputation. 2 Cor. 5:21.
2. The gracious salvation he brings is said to establish the law.
3. He assures us, that he came to fulfill the law. Matt. 5:17.
4. The obedience of Christ is not only contrasted with the disobedience of Adam, but is declared to be the means by which many shall be made righteous. Rom. 5:19."

It thus appears, that the ground of justification is the whole meritorious work of Christ. Not his sufferings and death only, but his obedience to, and conformity with the divine law are involved in the justification, which is attained by the believer. The question is here sometimes asked, how the active obedience of Christ can avail to us, when he was himself a man and under the law, and owed obedience personally on his own behalf. The answer to this is twofold, in each case depending upon the doctrine of the incarnation of the Son of God. On the one hand, the position was one voluntarily assumed by the Son of God. He was under no obligation to become man. He was not, and could not be made man without his own consent. In thus voluntarily coming under the law, his obedience would have merit to secure all the blessings connected to the covenant, under which he assumed such relation. But besides this, the fulfillment of the law would not simply be that fulfillment due by a mere man, which is all the law could demand of him on his own behalf, so that the merit secured is that due to the Son of God, thus as man rendering obedience to the law. That merit is immeasurable and is available for all for whom he was the substitute." -Dr. James White

"Those whom, God effectually calls he also freely justifies, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them as their righteousness, but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith, which faith they have not of themselves, it is the gift of God" – WCF Ch 11

“Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner” -L. Berkhof, Systematic Theology, p. 513.

"The phrase in ipso (in him) I have preferred to retain, rather than render it per ipsum (by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in every thing that he has received from the Father." -John Calvin Commentary on 1 Cor 1:5

"This calling is an act of the grace of God in Christ by which he calls men dead in sin and lost in Adam through the preaching of the Gospel and the power of the Holy Spirit, to union with Christ and to salvation obtained in him." -Francis Turretin

"Objectively, this righteousness is provided “in Jesus Christ.” Romans 3:25–26 describe Christ’s propitiatory sacrifice on the cross as a payment for sin, Through this death God demonstrates His righteousness not only as the just God, but as the God who justly justifies sinners. Prior to Christ’s death a question could be raised about this. How could God justify Moses and not Pharaoh? Both were sinners. Both lacked the righteousness that God requires. Verse 35 explains that the sins of Moses (and all Old Testament believers) were “passed over” by God, awaiting their full payment in the death of Christ. Now that Christ has died, that question has been answered forever and, by the cross, God has demonstrated that He is both personally righteous and that He righteously justifies those who have sinned.

The law requires death for lawbreakers. This is its curse under which all sinners naturally find themselves. By enduring God’s wrath against our sin Christ has redeemed sinners from “the curse of the law” having become a “curse for us” (Galatians 3:13). This secures the just forgiveness of our sins because our sins have been justly punished.

But the law reveals that not only does God require the punishment of sin, He also requires perfect righteousness. This was His requirement of man before the fall and it has not changed since the fall. Therefore, the justification that is found in Jesus Christ is accomplished not only by His sacrificial death but also by His representative life. This is Paul’s argument (as we have already seen) in chapter 5 of Romans. The “one Man’s righteous act” (5:18) and “one Man’s obedience” (5:19) are references not merely to the death of Jesus but to the whole of His work, including His obedient life. Just as the act of breaking the law brought judgment on all who are in Adam, so the act of keeping the law brings justification to all who are in Christ. And this justification comes through His perfect righteousness being imputed to us." -Dr. Tom Ascol

The above quotes span the past 500 years of redemptive history.

God's Divine Plumbline
The law of God is His holy, righteous standard for sinful man. (Ex. 20)

The first Adam disobeyed the command of God (Gen. 3) and sin entered this world through the sin of that one man (Rom. 5:12-14). Therefore, all of Adam’s posterity has been thoroughly effected by his one act of disobedience, so that now all are conceived in sin (Psalm 51:1); subject to sin’s wages and penalty—death (Rom. 3:23); living as dead in trespasses and sins; walking according to this worldly age; according to the ruler of the atmospheric domain; the spirit now working in the disobedient; living in fleshly desires, carrying out the inclinations of the flesh and thoughts, and by nature, children of wrath; not seeking to please God, doing good, without reverence or fear of God… (Rom. 3:10-18; Eph. 2:1-3).

In forbearance and love of God, the Word (God the Son) became flesh and dwelt among us; Jesus came into this world as Immanuel, God with us (John 1:1,14, 18; Matt. 1:21-24); to save His people from their sins; and not to abolish the law, but to fulfill it (Matt. 5:17). How? By His submission to it, being born under the Law (Gal. 4:4); in fulfilling its demands by perfect obedience to it (Matt. 5:17; Gal. 3:10); and by ultimately dying on the cross to satisfy its penalty and judgment (Gal. 3:13). The demands of the law of God are thus fulfilled and exacted in His sinless life and in His once for all sacrifice on the cross.

The Perfection that God Demands
This was vital in our salvation for all of man’s righteousness are worthless rags: “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away” (Isaiah 64:6).

The Apostle Paul says, “For the hearers of the law are not righteous before God, but the doers of the law will be declared righteous” (Rom. 2:13). But no man can perfectly obey the law of God. “For no flesh will be justified in His sight by the works of the law, for through the law |comes| the knowledge of sin” (Rom. 3:20).

Galatians 3:10: “For all who |rely on| the works of the law are under a curse, because it is written: Cursed is everyone who does not continue doing everything written in the book of the law.”

James 2:10, “For whoever keeps the entire law, yet fails in one point, is guilty of |breaking it| all.”

Man is incapable of living in perfect conformity to the law of God in word, deed, and desire. Proverbs 24:9 says that even, “the thought of foolishness is sin.” Sin is to transgress against the law of God. As the Apostle John says, “Everyone who commits sin also breaks the law; sin is the breaking of law.” (1 John 3:4).

But Christ, as our merciful and faithful High Priest, lived a life of perfect obedience to the law of God. “He was revealed so that He might take away sins, and there is no sin in Him.” (1 John 3:5).

“For this is the kind of high priest we need: holy, innocent, undefiled, separated from sinners, and exalted above the heavens. He doesn’t need to offer sacrifices every day, as high priests do—first for their own sins, then for those of the people. He did this once for all when He offered Himself. For the law appoints as high priests men who are weak, but the promise of the oath, which came after the law, |appoints| a Son, who has been perfected forever” (Heb. 7:26-28).

He lived the life we could not live. “Therefore since we have a great high priest who has passed through the heavens—Jesus the Son of God—let us hold fast to the confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but One who has been tested in every way as we are, yet without sin. Therefore let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us at the proper time” (Heb. 4:14-16).

“Then Jesus came from Galilee to John at the Jordan, to be baptized by him. But John tried to stop Him, saying, “I need to be baptized by You, and yet You come to me?” ¶ Jesus answered him, “Allow it for now, because this is the way for us to fulfill all righteousness.” Then he allowed Him to be baptized.” (Matt. 3:13-15).

Christ Fulfilled All Righteousness
What was this fulfillment of “all righteousness” the Lord spoke of here at His baptism? Christ was identifying with sinners He will ultimately bear their sins in this ‘baptism of repentance.’ His perfect righteousness will be imputed to them (2 Cor. 5:21). John MacArthur says, “This act of baptism was a necessary part of that righteousness He secured for sinners. This first public event of His ministry is rich in meaning: 1. It pictured His death and resurrection (cf, Luke 12:50); 2. It, therefore, prefigured the significance of Christian baptism (v.6); 3. It marked His first public identification with those whose sin He would bear (Is. 53:11; 1 Pt. 3:18); and, 4. It was a public affirmation of His messiahship by testimony directly from heaven (v. 16-17).” (MacArthur Study Bible, Thomas Nelson -1997, p.1397).

In obedience through our Lord’s sinless life in incarnation, He fully satisfied the demands of God’s law so that man, by faith, in imputation could be clothed with His righteousness. The law required perfect obedience and sinlessness from those born under it. Christ accomplished both these things in incarnation.

But the law of God not only required perfect obedience to it, but the penalty of disobedience against it had to be paid. God demanded a perfect once for all sacrifice for His holiness, justice and wrath to be completely satisfied—something the old covenant could never provide.

Behold the Lamb of God
John the Baptist proclaims this of our Lord Jesus when saying, “Behold the Lamb of God who takes away the sins of the world” (John 1:36). In His complete sacrifice on the cross, he satisfied the justice, holiness and wrath of God fully—He drank the cup no one but He could drink (the cup of wrath); and the God the Father was propitiated by His only begotten Son (John 1:18; Heb. 2:17).

He lived a holy life in the flesh that fulfilled the Law and all righteousness (Heb. 7:26); He completely expiated the demands of the penalty of the Law through death (Gal. 3:14; 4:4); and was our merciful and faithful High Priest in things pertaining to God as a propitiation for the sins of the people on the cross (Heb. 2:17).

“Now the Messiah has appeared, high priest of the good things that have come. In the greater and more perfect tabernacle not made with hands (that is, not of this creation), He entered the holy of holies once for all, not by the blood of goats and calves, but by His own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who are defiled, sanctify for the purification of the flesh, how much more will the blood of the Messiah, who through the eternal Spirit offered Himself without blemish to God, cleanse our consciences from dead works to serve the living God? ¶ Therefore He is the mediator of a new covenant, so that those who are called might receive the promise of the eternal inheritance, because a death has taken place for redemption from the transgressions |committed| under the first covenant.” (Heb. 9:11-15).

As the Last Adam, Christ provided in His sinless life perfect obedience to and fulfilled the Law as Son of Man; He provided the perfect once for all sacrifice as the holy spotless Lamb of God; and He was the faithful High Priest who entered the holy of holies behind the veil (Heb. 6:19-20) when “He Himself had purged our sins” (Heb. 1:3). Sinless man; unblemished Lamb; faithful High Priest—all three were needed to satisfy God; and all three were in Christ Jesus our Lord as our divine substitute!

Justification Secured in Resurrection
And lastly, by virtue of His resurrection He has secured our justification forever. “He was delivered up for our trespasses and raised for our justification.” (Romans 4:25).

In summary:
Christ fulfilled the law of God in perfect obedience in His earthly life; He perfectly fulfilled its penalty in His death on the cross; He fully satisfied God’s holiness, justice and wrath in His once for all propitiatory sacrifice on the cross and in resurrections secured for us our justification. Therefore, sinful man may have peace with God by grace through faith in Jesus Christ the Lord by being justified by His blood (Roms. 5:9); and that His righteousness, by virtue of His sinless life lived and atoning death is now imputed to us by faith (2 Cor. 5:21) so that we are no longer under the curse of the Law; the demands of the Law; or under the justice and wrath of God. But we are clothed with the perfect righteousness of Christ, being regenerated and sealed by His Holy Spirit (Titus 3:5-7; Eph. 1:13-14).

The Testimony of Scripture
Rom. 5:17, “Since by the one man’s trespass, death reigned through that one man, how much more will those who receive the overflow of grace and the gift of righteousness reign in life through the one man, Jesus Christ.”

Rom. 10:3, “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Rom. 10:4 For Christ is the end of the law for righteousness to every one that believeth.”

Rom. 14:17, “For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.”

1Cor. 1:30, “He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption.”

2Cor. 5:21, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”

Gal. 2:21, “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.”

Phil. 1:11, “filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.”

Phil. 3:9, “and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—“

Titus 3:5-7, “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life.”

Incarnation; substitution; propitiation; imputation; justification; regeneration; sanctification, resurrection – What a great salvation we have in the Lord Jesus Christ!

The Cross of Christ (pt 2)...the salvation of sinners and the satisfaction of God

While things continue to be chaotic in the world around us, I want to encourage you to keep our eyes on what is important, edifying, essential, and praiseworthy: the cross of the gospel, the content of the gospel, and the call gospel. I will be posting on this specifically over the next few days on seven key things that constitute the genuine gospel of Jesus; and seven things that should mark any gospel call to all people everywhere, imploring them to be reconciled to God through our Lord Jesus Christ. It is a very important and critical discussion, debate and dialogue that needs to continue and needs to be biblically addressed with humility, grace, truth and courage. Here is also a broadcast that you need to listen to in its entirety.

This article in three parts on the cross by J.C. Ryle is excellent foundation for our discussion. I have subtitled this post: "the salvation of sinners and the satisfaction of God." Here we clearly see the dual purpose of the cross:

Firstly, God's holiness cannot tolerate sin; His justice demands sinners be punished for all have broken His law; His wrath that burns against sinners has to be quenched. God must be satisfied! This is the primary purpose of the cross: Christ died for God (Isaiah 53; Romans 3:21-26). The theological term is propitiation (Roms. 2:25; Heb. 2:17; 1 John 2:2). This is the glory of the cross (read Eph. 1:4-14).

Secondly, the cross is the salvation of sinners through the substitutionary death of our Lord Jesus Christ. It is the place where God's love is demonstrated for us; where we are justified; where Jesus was clothed with every sin, that would ever be committed, by everyone, that would ever believe. And the most amazing transaction occurs: "For He how knew no sin, became sin for us, that we might become the righteousness of God in Him" (2 Cor. 5:21). He though sinless and holy was clothed with our sin; and we though sinful from conception are clothed with His perfect righteousness. On the cross Jesus was treated as if He lived our life, so that we by grace through faith in Him are treated as if we lived His life. The is the great doctrine of imputation. 1 John 4:10 says, "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins."

How can sinful people, dead in their trespasses and sins and who are by nature children of wrath, have peace with God? Come to the cross and look unto Jesus (Heb. 12:2). He gave His life freely on the cross for those He came to save beloved (John 17; Eph. 1:4-5; 2 Tim. 1:9; Titus 1:1); and then was raised for our justification (Roms. 4:23-25). He was resurrected bodily from the dead three days later and now is seated at the right hand of the throne of God interceding for His bride as Lord and King. What a wonderful, merciful Savior we serve... amen?

by J.C. Ryle

II. Let me explain, in the second place, what we are to understand by "the cross of Christ."

The 'cross' is an expression that is used in more than one meaning in the Bible. What did Paul mean when he said, "I boast in the cross of Christ," in the Epistle to the Galatians? This is the point I now wish to examine closely and make clear.

The cross sometimes means that wooden cross, on which the Lord Jesus Christ was nailed and put to death on Calvary. This is what Paul had in his mind's eye, when he told the Philippians that Christ "became obedient unto death, even the death of the cross." (Phil. 2:8.) This is not the cross in which Paul boasted. He would have shrunk with horror from the idea of boasting in a mere piece of wood. I have no doubt he would have denounced the Roman Catholic adoration of the crucifix, as profane, blasphemous, and idolatrous.

The cross sometimes means the afflictions and trials which believers in Christ have to go through, if they follow Christ faithfully, for their religion's sake. This is the sense in which our Lord uses the word when He says, "He who takes not his cross and follows after Me, cannot be my disciple." (Matt. 10:38.) This also is not the sense in which Paul uses the word when he writes to the Galatians. He knew that cross well—he carried it patiently. But he is not speaking of it here.

But the cross also means, in some places, the doctrine that Christ died for sinners upon the cross—the atonement that He made for sinners, by His suffering for them on the cross—the complete and perfect sacrifice for sin which He offered up, when He gave His own body to be crucified. In short, this one word, "the cross," stands for Christ crucified, the only Savior. This is the meaning in which Paul uses the expression, when he tells the Corinthians, "the preaching of the cross is to those who perish foolishness." (1 Cor. 1:18.) This is the meaning in which he wrote to the Galatians, "God forbid that I should boast, except in the cross." He simply meant, "I boast in nothing but Christ crucified, as the salvation of my soul."

"By the cross of Christ the Apostle understands the all-sufficient, expiatory, and satisfactory sacrifice of Christ upon the cross, with the whole work of our redemption; in the saving knowledge of whereof he professes he will glory and boasts."—Cudworth on Galatians. 1613.

"Touching these words, I do not find that any expositor, either ancient or modern, Popish, or Protestant, writing on this place, does expound the cross here mentioned of the sign of the cross—but of the profession of faith in Him who was hanged on the cross."—Mayer's Commentary. 1631.

"This is rather to be understood of the cross which Christ suffered for us, than of that we suffer for Him."—Leigh's Annotations. 1650.

Jesus Christ crucified was the joy and delight, the comfort and the peace, the hope and the confidence, the foundation and the resting-place, the ark and the refuge, the food and the medicine of Paul's soul. He did not think of what he had done himself, and suffered himself. He did not meditate on his own goodness, and his own righteousness. He loved to think of what Christ had done, and Christ had suffered—of the death of Christ, the righteousness of Christ, the atonement of Christ, the blood of Christ, the finished work of Christ. In this he did boast. This was the sun of his soul.

This is the subject he loved to preach about. He was a man who went to and fro on the earth, proclaiming to sinners that the Son of God had shed His own heart's blood to save their souls. He walked up and down the world telling people that Jesus Christ had loved them, and died for their sins upon the cross. Mark how he says to the Corinthians, "I delivered unto you first of all that which I also received, how that Christ died for our sins." (1 Cor. 15:3.) "I determined not to know anything among you except Jesus Christ, and Him crucified." (1 Cor. 2:2.) He, a blaspheming, persecuting Pharisee, had been washed in Christ's blood. He could not hold his peace about it. He was never weary of telling the story of the cross.

This is the subject he loved to dwell upon when he wrote to believers. It is wonderful to observe how full his epistles generally are of the sufferings and death of Christ—how they run over with "thoughts that breathe and words that burn," about Christ's dying love and power. His heart seems full of the subject. He enlarges on it constantly—he returns to it continually. It is the golden thread that runs through all his doctrinal teaching and practical exhortations. He seems to think that the most advanced Christian can never hear too much about the cross.

"Christ crucified is the sum of the Gospel, and contains all the riches of it. Paul was so much taken with Christ, that nothing sweeter than Jesus could drop from his pen and lips. It is observed that he has the word "Jesus" five hundred times in his Epistles."—Charnock. 1684.

This is what he lived upon all his life, from the time of his conversion. He tells the Galatians, "The life that I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me." (Galat. 2:20.) What made him so strong to labor? What made him so willing to work? What made him so unwearied in endeavoring to save some? What made him so persevering and patient? I will tell you the secret of it all. He was always feeding by faith on Christ's body and Christ's blood. Jesus crucified was the food and drink of his soul.

And we may rest assured that Paul was right. Depend upon it, the cross of Christ—the death of Christ on the cross to make atonement for sinners—is the center truth in the whole Bible. This is the truth we begin with when we open Genesis. The seed of the woman bruising the serpent's head is nothing else but a prophecy of Christ crucified. This is the truth that shines out, though veiled, all through the law of Moses, and the history of the Jews. The daily sacrifice, the passover lamb, the continual shedding of blood in the tabernacle and temple, all these were emblems of Christ crucified. This is the truth that we see honored in the vision of heaven before we close the book of Revelation. "In the midst of the throne and of the four beasts," we are told, "and in the midst of the elders, stood a Lamb as it had been slain." (Rev. 5:6.) Even in the midst of heavenly glory we get a view of Christ crucified. Take away the cross of Christ, and the Bible is a dark book. It is like the Egyptian hieroglyphics without the key that interprets their meaning—curious and wonderful—but of no real use.

Let every reader of this paper mark what I say. You may know a good deal about the Bible. You may know the outlines of the histories it contains, and the dates of the events described, just as a man knows the history of England. You may know the names of the men and women mentioned in it, just as a man knows Caesar, Alexander the Great, or Napoleon. You may know the several precepts of the Bible, and admire them, just as a man admires Plato, Aristotle, or Seneca. But if you have not yet found out that Christ crucified is the foundation of the whole volume, you have read your Bible hitherto to very little profit. Your religion is a heaven without a sun, an arch without a key-stone, a compass without a needle, a clock without spring or weights, a lamp without oil. It will not comfort you. It will not deliver your soul from hell.

Mark what I say again. You may know a good deal about Christ, by a kind of head knowledge. You may know who He was, and where He was born, and what He did. You may know His miracles, His sayings, His prophecies, and His ordinances. You may know how He lived, and how He suffered, and how He died. But unless you know the power of Christ's cross by experience—unless you know and feel within that the blood shed on that cross has washed away your own particular sins—unless you are willing to confess that your salvation depends entirely on the work that Christ did upon the cross—unless this be the case, Christ will profit you nothing. The mere knowing Christ's name will never save you. You must know His cross, and His blood, or else you will die in your sins.

"If our faith stops in Christ's life, and does not fasten upon His blood, it will not be justifying faith. His miracles, which prepared the world for His doctrines; His holiness, which fitted Himself for His sufferings, had been insufficient for us without the addition of the cross." Charnock. 1684.

As long as you live, beware of a religion in which there is not much of the cross. You live in times when the warning is sadly needful. Beware, I say again, of a religion without the cross.

There are hundreds of places of worship, in this day, in which there is everything almost except the cross. There is carved oak, and sculptured stone; there is stained glass, and brilliant painting; there are solemn services, and a constant round of ordinances; but the real cross of Christ is not there. Jesus crucified is not proclaimed in the pulpit. The Lamb of God is not lifted up, and salvation by faith in Him is not freely proclaimed. And hence all is wrong. Beware of such places of worship. They are not apostolic. They would not have satisfied Paul.

"Paul determined to know nothing else but Jesus Christ and Him crucified. But many manage the ministry as if they had taken up a contrary determination—even to know anything except Jesus Christ and Him crucified."—Traill. 1690.

There are thousands of religious books published in our times, in which there is everything except the cross. They are full of directions about sacraments, and praises of the Church. They abound in exhortations about holy living, and rules for the attainment of perfection. They have plenty of fonts and crosses, both inside and outside. But the real cross of Christ is left out. The Savior, and His work of atonement and complete salvation, are either not mentioned, or mentioned in an unscriptural way. And hence they are worse than useless. Beware of such books. They are not apostolic. They would never have satisfied Paul.

Paul boasted in nothing but the cross. Strive to be like him. Set Jesus crucified fully before the eyes of your soul. Listen not to any teaching which would interpose anything between you and Him. Do not fall into the old Galatian error—think not that anyone in this day is a better guide than the apostles. Do not be ashamed of the "old paths," in which men walked who were inspired by the Holy Spirit. Let not the vague talk of modern teachers, who speak great swelling words about "catholicity," and "the church," disturb your peace, and make you loose your hands from the cross. Churches, ministers, and sacraments, are all useful in their way—but they are not Christ crucified. Do not give Christ's honor to another. "He who boasts, let him boast in the Lord." (1 Cor. 1:1.)

KNOW THAT I AM GOD...our rest, our hope, and our assurance

Psalm 46:10 "Be still, and know that I am God."

"Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protection of his grace. Since none can worthily proclaim his nature, let "expressive silence muse his praise." The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages.

I will be exalted among the heathen. They forget God, they worship idols, but Jehovah will yet be honoured by them. Reader, the prospects of missions are bright, bright as the promises of God. Let no man's heart fail him; the solemn declarations of this verse must be fulfilled. I will be exalted in the earth, among all people, whatever may have been their wickedness or their degradation. Either by terror or love, God will subdue all hearts to Himself. The whole round earth shall yet reflect the light of his majesty. All the more because of the sin, and obstinacy, and pride of man shall God be glorified when grace reigns unto eternal life in all corners of the world.

"The great works of God, wherein his sovereignty appeared, had been described in the foregoing verses. In the awful desolations that he made, and by delivering his people by terrible things, he showed his greatness and dominion. Herein he manifested his power and sovereignty, and so commands all to be still, and know that he is God. For says he, I will be exalted among the heathen, I will be exalted in the earth. In the words may be observed: 1. A duty described, to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it may be. 2. We may observe the ground of this duty, namely, the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or opposing, but calmly and humbly submitting to him. 3. How we must fulfil this duty of being still before God, namely, with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission. Hence, the bare consideration that God is God may well be sufficient to still all objections and oppositions against the divine sovereign dispensations." -Jonathan Edwards

"This text of Scripture forbids quarrelling and murmuring against God. Now let me apply as I go along. There are very few, and these very well circumstanced, that find themselves in no hazard of quarrelling with God. I think almost that if angels were on earth, they would be in hazard of it. I will assure you, there are none that have corruption, but they have need to be afraid of this. But many give way to this quarrelling, and consider not the hazard thereof. Beware of it, for it is a dreadful thing to quarrel with God: who may say unto him, "What doest thou?" It is a good account of Aaron, that when God made fire to destroy his sons, he held his peace. Let us then, while we bear the yoke, "sit alone and keep silence, and put our mouths in the dust, if so be there may be hope." La 3:28-29. Ye know, the murmuring of the children of Israel cost them very dear. Be still, that is, beware of murmuring against me, saith the Lord. God gives not an account of his matters to any; because there may be many things ye cannot see through; and therefore ye may think it better to have wanted them, and much more, for the credit of God and the church. I say, God gives not an account of his matters to any. Beware, then, of drawing rash conclusions." -Richard Cameron's Sermon, preached July 18th, 1680, three days before he was killed at Airsmoss.

"Faith gives the soul a view of the Great God. It teacheth the soul to set his almightiness against sin's magnitude, and his infinitude against sin's multitude; and so quenches the temptation. The reason why the presumptuous sinner fears so little, and the despairing soul so much, is for want of knowing God as great; therefore, to cure them both, the serious consideration of God, under this notion, is propounded: Be still, and know that I am God; as if he had said, Know, O ye wicked, that I am God, who can avenge myself when I please upon you, and cease to provoke me by your sins to your own confusion; and again, know, ye trembling souls, that I am God; and therefore able to pardon the greatest sins, and cease to dishonour me by your unbelieving thoughts of me." -William Gurnall

"Not everyone is a fit scholar for God's school, but such as are purified according to the purification of the sanctuary. Carnal men are drowned in fleshly and worldly cares, and neither purged nor lifted up to receive the light of God, or else indisposed by prejudice or passion, that they cannot learn at all. We will never savingly know him, till our souls be free of these indispositions. Among all the elements the earth is fitted to receive seed of the sower; if he cast it into the fire, it burneth; if in the air, it withereth; if in the waters, it rots, the instability of that body is for producing monsters, because it closes not straitly the seeds of fishes. Spirits of a fiery temper, or light in inconstancy, or moving as waters, are not for God's lessons, but such as in stayed humility do rest under his hand. If waters be mixed with clay in their substance, or their surface be troubled with wind, they can neither receive nor render any image; such unstable spirits in the school of God lose their time and endanger themselves."
-William Struther

"As you must come and see Ps 46:8, so come and hear what the Lord saith to those enemies of yours." -John Trapp

THERE IS NO ONE LIKE HIM...look unto Jesus the author and finisher of your faith

Therefore, as you received Christ Jesus the Lord, 

so walk in Him, rooted and built up in Him 

and established in the faith, 

just as you were taught, abounding in thanksgiving.

See to it that no one takes you captive 

by philosophy and empty deceit, 

according to human tradition, 

according to the elemental spirits of the world, 

and not according to Christ. 

For in Him the whole fullness of deity dwells bodily, 

and you have been made complete in Him, 

who is the head of all rule and authority. 

-Colossians 2:6-10

"Jesus is the Truth. We believe in Him, —not merely in His words. He Himself is Doctor and Doctrine, Revealer and Revelation, the Illuminator and the Light of Men. He is exalted in every word of truth, because He is its sum and substance. He sits above the gospel, like a prince on His own throne. Doctrine is most precious when we see it distilling from His lips and embodied in His person. Sermons [and songs] are valuable in proportion as they speak of Him and point to Him. A Christ-less gospel is no gospel and a Christ-less discourse is the cause of merriment to devils." -C.H. SPURGEON

"Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart… the Mediator of the covenant, the restorer of lapsed sinners." -THOMAS WATSON

CONTENTMENT (pt 2)...the delight and pleasure of trusting His sovereign purposes

Phil. 4:5 Let your forbearing spirit be known to all men. The Lord is near.
Phil. 4:6 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
Phil. 4:7 And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.
Phil. 4:8 ¶ Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things.
Phil. 4:9 The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you. (NASB)

5. Maintain a Faithful Witness (v.5)
5:5 Let your forbearing spirit be known to all men. The Lord is near.

Forbearing here could be rendered “gentleness” or “reasonableness”. This is the yielding of our rights, as Christ Himself did (Phil. 2:5-11), and who did not press the strictness of His Law against us as we deserve. This is the grace of God in action.

Here is an apt description of such a forbearing spirit:

An obedient submissiveness to God and His will; unwavering faith displayed in a gentle attitude in kind acts towards others who are hurting you. It is a humble steadfastness; able to submit to injustice, disgrace, and maltreatment free from hatred, malice and revenge.

It is that which we are to make "known to all men." What a witness and testimony of God’s grace working in our lives to have this personality of the Spirit known to others. I surely haven’t arrived at this in my life; it is a process of grace that thankfully one day will be completed (Jude 24-25).

The Apostle provides all the necessary reason to live in this selfless manner “the Lord is near.” Lightfoot calls this, “the Apostle’s watchword.” The Lord’s coming is the grand motive to every Christian grace beloved. “You too be patient; strengthen your hearts, for the coming of the Lord is at hand” (James 5:8).

Albert Barnes says,

“This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect… The idea is, that the expectation that the Lord Jesus will “come” ought to be allowed to produce moderation in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God—on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect.

Men are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish.”

Contentment finds its rest not in this world, but in the life to come. Maranatha!

6. Don’t be anxious (v.6a)
6a Be anxious for nothing,

O the utter simplicity and power of those words--"be anxious for nothing." By nature, I am an anxious person; are you? I fret over what my provision may be for another day. I am sometimes troubled for the future of my children and the world in which they are growing and living. I am burdened by the rigors of ministry and family.

“Seek ye first the kingdom…” are the echoing words ringing in my heart daily. Keep on for the Lord, trust in Him, labor hard for Him, cast your cares on Him, delight yourself in Him, —but, solicitous for nothing. I cannot increase my days for a moment by worrying; I cannot add one element to my station in life by fretting. I must, by God’s grace, be restless for not one thing.

There is also such a disturbing finality to those words—“for nothing”—isn’t there? This uncomfortable certainty robs us of our confidence and control of our own destiny—for every day, every hour, and every moment we must be resigned to Christ and His design for us. This is the constancy of the believer in Christ. To be given to an anxious heart is to really question the Lord’s providential care and distrust His divine working in our lives. This anxious-free-living though is not fatalism; but Sovereignty’s great rest for His own. This does not relieve any of us from the dialy duty of life; our work, education, relationships, living as faithful citizens of this earth, etc. On the contrary, it means that our lives on earth will be marked by a sense of calm trust in the Lord in a world of turmoil and instability.

IOW, we may find great comfort and solace in Christ despite what “life” may give to us each day. This is the resignation of our will to Him; our purposes to His plan; our desires for His determination; and our dreams to His eternal decrees.

Let me ask you beloved, do you have a sick child in intensive care today? A wayward son or daughter that you have prayed for and they still are not living for Christ? Have you lost a place of employ and have no presents to give your children this Christmas? Have you gone through a divorce or the death of a loved one recently? Here is where the reality of this truth applies, “be anxious for nothing.”

7. Pray always with thanksgiving (v.6b-7)
6b but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.

This is the remembrance of past answered prayers in the Lord that we recall in confidence that He will hear and answer our current petitions before Him. We will “let our requests be known to God” with unreserved confidence, filial, and generous abandon on His throne of grace “to find help in time of need.” Jesus said, “men ought always to pray and not faint.” Are you losing heart beloved today? Then march on your knees and pray to the One who sees and knows every need “even before you ask of Him.” Every appeal no matter how small or immense; no matter how trivial or profound; whether a pebble or boulder of weight of need, we must bring them all to the Lord in a humble expectant heart of thanksgiving.

The result, “the peace of God will guard our hearts and minds in Christ Jesus.” Think of it, His peace will protect our thoughts and desires in Christ Jesus; it will keep them from straying to sin, wayward desires, and filling the anxiousness of our souls by playing god with our vaporous lives. This is the danger when our days are troubled. But oh, there is sweet protection even in our supplications—He “shall guard our hearts and minds.” This is a tremendous promise that we seldom summon in our time of need. But there it is for us. His peace “surpasses all comprehension” and is there for every believer.

8. Guard your thought life (v.8)
8 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things.

Here is what Paul says should be the continual preoccupation of our minds. "Dwell on:"

• What is true: truth, sincere, everything that is the reverse of falsehood, the highest moral character, all that is honest and just before God and man.
• What is honorable: reverent, reputable, noble. That which is venerable and deserving of respect or esteem; majestic or awe-inspiring. It encompasses that which did not violate conscience or interfere with the Law of God.
• What is right: just, virtues of justice and honesty. Being above reproach by doing what is right. Uncorrupted integrity.
• What is pure: chaste, undefiled, clean (in thoughts, words and deeds).
• What is lovely: pleasing and winsome. "The things whose grace attracts." (Robertson)
  
• What is of good repute: fair-speaking, praiseworthy, attractive, appealing.
• If there is any excellence: virtue; the most comprehensive Greek term for moral excellence and the central them for Greek ethics.
• And praise: worthy of praise
  

"Dwell (think) on these things." To consider, reckon and take into account. Literally, "use your facilities upon them." That is, to "fix our minds" upon these things. This is present tense Christianity; IOW, Paul is describing and prescribing the daily habit of the Christian.

This is the two-pillar life of piety and morality.

“Piety is love with its face towards God; morality is love with its face toward man.” (JFB)

We are to continually regard these things in our lives as an act of praise-worthiness. Contentment begins with the mind firmly fixed upon all that God deems true and right, holy and pure in His Word for our lives.

9. Obey God’s Word (v.9)
9 The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you.

This is the practice of holiness. This is Christianity lived. This is being filled with the Spirit and the Word of Christ dwelling richly in us. And the same promise as before, “the God of peace shall be with you.”

Are we lacking anything from our Lord to produce contentment in our lives? Not one thing. Contentment, even for Paul, was something he learned in the school of sanctification (4:12).

We will close with brother Spurgeon ministering to our sometimes confused, discontented souls once again with these powerful words,

“You that love not Christ, recollect that you are the most miserable people in the world. Though you may think yourselves happy, there is no one of us that would change places with the best of you. When we are very sick, very poor, and on the borders of the grave, if you were to step in and say to us “Come, I will change places with you; you shall have my gold, and my silver, me riches, and my health,” and the like. There is not one living Christian that would change places with you. We would not stop to deliberate, we would give you at once our answer — “No, go your way, and delight in what you have, but all your treasures are transient, they will soon pass away. We will keep our sufferings, and you shall keep your gaudy toys.”

Saints have no hell but what they suffer here on earth; sinners will have no heaven but what they have here in this poor troublous world. We have our sufferings here and our glory afterwards; you may have your glory here, but you will have your sufferings forever and ever. God grant you new hearts, and right spirits, a living faith in a living Jesus, and then I would say to you as I have said to the rest — man, in whatsoever state you are, be content.”

CONTENTMENT (pt 1)...learning to live in the sufficiency of Christ

An exposition of Phil. 4:1-9.
Phil. 4:1 ¶ Therefore, my beloved brethren whom I long to see, my joy and crown, so stand firm in the Lord, my beloved.
Phil. 4:2 I urge Euodia and I urge Syntyche to live in harmony in the Lord.
Phil. 4:3 Indeed, true comrade, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also, and the rest of my fellow workers, whose names are in the book of life.
Phil. 4:4 Rejoice in the Lord always; again I will say, rejoice!
Phil. 4:5 Let your forbearing spirit be known to all men. The Lord is near.
Phil. 4:6 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
Phil. 4:7 And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.
Phil. 4:8 ¶ Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things.
Phil. 4:9 The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you. (NASB)


1. Stand firm in the Lord (v.1)
Phil. 4:1 THEREFORE, my beloved brethren whom I long to see, my joy and crown, so stand firm in the Lord, my beloved.

Defection can catch us all off guard especially when panic sets in. Paul is communicating his great love for these believers in Philippi to keep on for the Lord. He was longing to see them whom he calls "my joy and crown." He affectionately addresses them in light of Christ’s return and being citizens of heaven (3:20-21); even in light of those who had apostatized and were enemies of the cross "whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things" (3:19); the Apostle lovingly admonishes them to “stand firm in the Lord.”

This is what the Reformers refer to as the “perseverance of the saints.” Because we have been preserved in Christ, we may with confidence persevere for Christ. In Phil. 1:27, Paul states this same truth,

“Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel.”

This striving and endurance was evidenced by a “manner of life… worthy of the gospel of Christ” and “for the faith of the gospel.” If all Christians are under the influence of the gospel, then there would be fruit that would distinguish us from others. How we dress, what we say, our values, the temperment of our homes, and places of employ, etc. - we illustrate to an unregenerate world that we are "new creatures" in the pedestrian things of living. Paul brings this home by practically pointing to an area of difficulty for us all - genuine Christian unity, service, and fellowship. He says, the manner of life lived worthy of the gospel will manifest itself "in one spirit, with one mind striving side by side" with other believers.

This is active citizenship in the City of God. It is the energy of the Christian faith producing faithful individuals keeping on (as D. M. Lloyd Jones would say) for the sake of the gospel. It is very important that Christians should frame their lives by what the Puritans would call, "the rules of the gospel." And, to this end, we should study them, and know what they are.

Notice his admonishment is concluded with the same affection he begins this verse – “my beloved.” This is the heart of a true pastor; a genuine Christian—saying without fail the necessary admonition, but tempered with great charity of heart. Paul is writing this epistle from prison. He is in the midst of suffering for Christ Jesus as an “ambassador in chains.” Even his reputation and authority as an Apostle was being maligned in Philippi (1 Thess. 2:1-3). But he was not preoccupied with his own physical suffering or the destruction of his reputation, but only for their firm continual standing in the Lord.

Oh for men of God like that today to shepherd our churches and keep watch over our souls (Heb. 13:7, 17).

2. Live in harmony (v.2)
4:2 I urge Euodia and I urge Syntyche to live in harmony in the Lord.

Euodia means “prosperous journey” and Syntyche means “pleasant acquaintance.” These two women had names to promote unity and victory in the faith, but instead, they were in conflict. So much so that the Apostle uses strong language “I urge you…” also translated, "I plead with" or "beseech you." He is literally begging them in this strong word of encouragement to settle their differences and live in “the same mind” with one another.

Little is known about these women. But surely they must have had some position of visible authority or service within the church (possibly as deaconesses) that because of their dispute could do considerable damage within the church. Paul reminds them of the true foundation of Christian union - “harmony in the Lord.” Contentment in Christian fellowship should not be tainted by envy, jealously, undo friction, contentiousness or strife; and firmly rooted "in the Lord.” Servanthood governed by humility, in considering others more esteemed than oursleves, is the antidote for that which could disrupt genuine Christian fellowship and cause reproach in the body of Christ.

3. Keep eternity in view (v.3)
4:3 Indeed, true comrade, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also, and the rest of my fellow workers, whose names are in the book of life.

Paul uses one of my favorite terms in all of Scripture – “faithful yokefellow” (Geneva, KJV); here stated as "true companion." The Greek suggests one whom Paul had great trust, affection and common bond in the ministry. It has been translated also as companion and partner as well. When Dr. MacArthur's study bible was first released, he signed my copy "to a true yokefellow..." It brought tears to my eyes for I knew how undeserving I was and from where he was quoting. Yokefellow (yoked-together) is a rich term for it denotes an intimate partnership “in the cause of the gospel.” Can you think of "yokefellows" in your life; in your service to the Lord? I have been blessed with some great brothers to serve with in the ministry. I can honestly say, there is no greater depth of friendship I have ever known save with those whom I have labored with for the cause of Christ.

Paul doesn’t identify who this person is and to speculate would be foolish. But we do know this, he placed great confidence in this individual to “help these women” who also shared his struggle in the cause of the gospel. He entreated upon this one to help reconcile them in Christ--to mend the breach and cease the clashing. We are not immune from conflict even in the ministry are we? Sometimes great discord can come upon those mighty and mature in the faith such as with Paul and Barnabas (read Acts 15:37-39). Barnabas had invested heavily with the Apostle Paul in his early years in Christ defending him before the other apostles (Acts 9:27). But they parted company over the cowardice of John Mark and this dispute between them was so sharp and profound it could have ripped the church in two. Barnabas now had the daunting task of discipling John Mark. He must have done well, for at the end of Paul's life, he told Timothy "...pick up Mark and bring him with you, for he is useful to me for service" (2 Tim. 4:11b).

Paul (now resembling Barnabas) is urging reconciliation between Euodia and Syntyche because of eternity - “whose names are in the book of life.” This is good and practical wisdom. When we see other believers as those with whom we will spend eternity, then we will work to settle whatever differences there may be, though it may be painful and take some time. Grace in the end will prevail beloved, for “behold, how good and how pleasant it is for brothers to dwell together in unity!” (Psalm 133:1).

4. Rejoice Always in Christ (v.4)
4:4 Rejoice in the Lord always; again I will say, rejoice!

The Greek word for rejoice (chairete) was a familiar greeting in the early church. It carried the meaning of “the confidence God is in control.” That is the source of all our joy and rejoicing--God Himself. Suffering people especially need to know and be reminded that God is sovereign even over their trials. So when they greeted one another by saying “chairete”, they were reminded that the source of their rejoicing was not their sufferings, persecutions, trials—their environment--but the Lord Jesus Christ Himself. As the old saying goes, "our Christian life is not determined by environment, but by relationship."

This verse explodes with praise to the Lord in all things. “Rejoice in the Lord!” The well is deep for the adoration we have in Christ Jesus for the forgiveness of our sins and the promise of eternal in Him. He is our joy, our salvation, our life, our peace and our hope. We are complete in Him; He is all sufficient, all we need, lacking nothing.

And as if it were not enough, Paul invites them again to do so by saying, “again I will say, rejoice.” This is not a suggestion for happy living. It is the call for constant joy in the Lord. “For me to live is Christ…” - there is our joy. “And to die, gain” - there is our blessed hope. When Christ is our joy in our living; He will be our hope in our dying.

Oh beloved may we find our joy and rejoicing not in the transitory things of this world, but in the Lord. He is our contentment… amen?

"O Christian, never be proud of things that are so transient, injurious, and uncertain as the riches of this evil world! But set your heart on the true and durable riches of grace in Christ Jesus." -ISAAC AMBROSE

 this has been an encore presentation

CHRIST DIED FOR GOD...an Easter hymn on the glory of the cross

Christ died for God
and God was satisfied with Christ
pure, unblemished sacrifice
oh, Son of Grace
For who are we to boast
not of works that we have done
but by faith in God’s own Son,
we are saved

And we cry “Holy, Worthy is the Lamb”,
Salvation come to man in the earth
And we cry “Holy, Glory to the King”
through Whom salvation brings the new birth

Christ died for God
and God has made him Lord of all
For he drank the bitter gall,
the cup of wrath
But He rose in majesty
that grace might reign through righteousness
blessed Obedience,
our Sabbath Rest

And we cry “Holy, Worthy is the Lamb”,
Salvation come to man in the earth
And we cry “Holy, Glory to the King”
through Whom salvation brings the new birth

Music by Steve Camp
Lyric by Steve Camp and Rob Frazier
copyright Nouthetic Music; Carob Music; Word Music 1995

THE HUMILIATION OF CHRISTborn under the law, took the form of a slave, became obedient unto death on a cross, and propitiated the wrath of God

CHRISTOLOGY: all theology, all doctrine, all preaching should point to Him

"...the prism through which all light concerning God is reflected is Jesus Christ. This means that Christology is the beginning and the end, better, the starting point and summary, of all Christian thought. Christology is Paul's theme when he writes, "For it is the very God who said. 'Let light shine out of darkness,' who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ." (2 Cor 4:6)... Christology is the subject of theology. More precisely put, Jesus Christ is the subject of theology.

We understand that God in any sense differentiated from Jesus Christ is unknowable. This needs to be affirmed from the start. John writes in the prologue to his Gospel, "No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (1:18). John repeats this idea forcefully in his first letter: "No one has ever seen God" (4:12)... Bible religion knows nothing about a God who can be found or made out from our side of things... Theology is unable to start in 
those places [first cause, ground of our being] because the picture of God that emerges from such beginnings is speculative... 

A theology that is Christology before it is anything else is a theology from the bottom up. It begins with the ministry of Jesus in his own time and space, and it states that it is entirely agnostic concerning anything other than what he has given us to know of the essential attributes of God... we begin, therefore, Christologically, with a concrete historic figure 
who appeared on the stage of human history..."  -Paul F.M. Zahl (A Short Systematic Theology)

The Shorter Catechism as expounded by John Flavel on the humiliation of Christ
Q. 27. Wherein did Christ’s humiliation consist?
A. Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

Q. 1. What doth Christ’s humbling of’ himself import?
A. His voluntariness in the deepest point of self-denial? Psalm 40:7. Then said I, Lo, I come; in the volume of the book it is written of me.

Q. 2. What was the first act of Christ’s humiliation?
A. His taking man’s nature on him, with all its sinless infirmities; Romans 8:3. God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.

Q. 3. What is the second part of his humiliation?
A. That mean life he lived in this world, which obscured his divine glory; Mark 6:3. Is not this the carpenter, the son of Mary?

Q. 4. What was the first thing in Christ’s life that humbled him?
A. The poverty of it; Matthew 7:20. And Jesus saith unto him, the foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

Q. 5. What was the second thing in his life that humbled him?
A. The temptations of Satan, to which he was subject; Matthew 4:1. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil, and that for our sakes. Hebrews 2:17-18. Wherefore in all things it behoved him to be made like unto his brethren. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.

Q. 6. What was the third thing in Christ’s life that humbled him?
A. His subjection to the law; Galatians 1:4. But when the fulness of’ the time was come, God sent forth his Son, made of a woman, made tinder the law.

Q. 7. What was the fourth thing in Christ’s life that humbled him?
A. The revilings and contradictions of’ sinners; Hebrews 12:3. For consider him that endureth such contradiction of sinners against himself.

Q. 8. Wherein was Christ humbled in his death?
A. His death was painful and ignominious; Galatians 3:13. Christ bath redeemed us from the curse of the law, being made a curse for us: For it is written, cursed is every one that hangeth on a tree. Made a curse for us, and deserted in it; Matthew 27:46. And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lama sabacthani; that is to say, My God, My God, why hast thou forsaken me?

Q. 9. What is the first inference from hence?
A. That lowliness and humility becomes Christ’s followers; Matthew 11:29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart.

Q. 10. What is the second inference?
A. That Christ’s love to sinners is astonishingly great; 2 Corinthians 8:9. For ye know the grace of’ our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty might he made rich.

Q. 11. What is the third inference?
A. Christians should be ready to suffer for Christ; 1 Peter 4:1. Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: fi)r he that hath suffered in the flesh hath ceased from sin.

Q. 12. What is the last inference?
A. That humiliation is the true way to exaltation; Matthew 23:12 And whosoever shall exalt himself, shall be abased; and lie that shall humble himself, shall be exalted.

THE IMPECCABILITY OF CHRIST...recovering the reverence of God in ministry

The sinless God-Man was tempted in all points as we are yet without sin (Heb. 4:15). Not only did He not sin, but He was not able to sin. There was never a time nor the possibility afforded through any circumstance or situation where He could have ever sinned. He could not have and did not sin in thought, word, deed, desire, whim, impluse, dream, motive, etc. Every fiber of His being was always in strict conformity to His holiness; and never strayed from the perfection of His holiness.

The Lord Jesus Christ was fully man, but fully God; tempted as we are, and not able to sin...

A.W. Pink unfolds this profound doctrine in his excellent article. May it encourage you afresh in your worship and service to the Spotless Lamb of God!

Sola Deo Gloria,
Steve
Heb. 7:26


by Arthur W. Pink

We are living in a world of sin, and the fearful havoc it has wrought is evident on every side. How refreshing, then, to fix our gaze upon One who is immaculately holy, and who passed through this scene unspoiled by its evil. Such was the Lord Jesus Christ, the Son of God incarnate. For thirty-three years He was in immediate contact with sin, yet He was never, to the slightest degree, contaminated. He touched the leper, yet was not defiled, even ceremonially. Just as the rays of the sun shine upon a stagnant pool without being sullied thereby, so Christ was unaffected by the iniquity which surrounded Him. He 'did no sin' (1 Pet. 2:22), 'in Him is no sin' (1 John 3:5 and contrast 1:8), He 'knew no sin' (2 Cor. 5:21), He was 'without sin' (Heb. 4:15). He was 'holy, harmless, undefiled, separate from sinners' (Heb. 7:26).

But not only was Christ sinless, He was impeccable, that is, incapable of sinning.
No attempt to set forth the doctrine of His wondrous and peerless person would be complete, without considering this blessed perfection. Sad indeed is it to behold the widespread ignorance thereon today, and sadder still to hear and read this precious truth denied. The last Adam differed from the first Adam in His impeccability. Christ was not only able to overcome temptation, but He was unable to be overcome by it. Necessarily so, for He was 'the Almighty' (Rev. 1:8). True, Christ was man, but He was the God-man, and as such, absolute Master and Lord of all things. Being Master of all things—as His dominion over the winds and waves, diseases and death, clearly demonstrated—it was impossible that anything should master Him.

The immutability of Christ proves His impeccability,
or incapability of sinning: 'Jesus Christ the same yesterday, and today, and forever' (Heb. 13:8). Because He was not susceptible to any change, it was impossible for the incarnate Son of God to sin. Herein we behold again His uniqueness. Sinless angels fell, sinless Adam fell: they were but creatures, and creaturehood and mutability are, really, correlative terms. But was not the manhood of Christ created? Yes, but it was never placed on probation, it never had a separate existence. From the very first moment of its conception in the virgin's womb, the humanity of Christ was taken into union with His Deity; and therefore could not sin.

The omnipotence of Christ proves His impeccability.
That the Lord Jesus, even during the days of His humiliation, was possessed of omnipotence, is clear from many passages of Scripture. 'What things so ever He (the Father) doeth, these also doeth the Son likewise... For as the Father raiseth up the dead, and quickeneth, even so the Son quickeneth whom He will' (John 5:19, 21). When we say that Christ possessed omnipotence during His earthly sojourn, we do not mean that He was so endowed by the Holy Spirit, but that He was essentially, inherently, personally, omnipotent. Now to speak of an omnipotent person yielding to sin, is a contradiction in terms. All temptation to sin must proceed from a created being, and hence it is a finite power; but impossible is it for a finite power to overcome omnipotency.

The constitution of Christ's person proves His impeccability.
In Him were united (in a manner altogether incomprehensible to created intelligence) the Divine and the human natures. Now 'God cannot be tempted with evil' (James 1:13); 'it is impossible for God to lie' (Heb. 6:18). And Christ was 'God manifest in flesh' (1 Tim. 3:16); 'Immanuel'—God with us (Matt. 1:23). Personality centered not in His humanity. Christ was a Divine person, who had been 'made in the likeness of men' (Phil. 2:7). Utterly impossible was it, then, for the God-man to sin. To affirm the contrary, is to be guilty of the most awful blasphemy. It is irreverent speculation to discuss what the human nature of Christ might have done if it had been alone. It never was alone; it never had a separate existence; from the first moment of its being it was united to a Divine person.

It is objected to the truth of Christ's impeccability that it is inconsistent with His temptability. A person who cannot sin, it is argued, cannot be tempted to sin.
As well might one reason that because an army cannot be defeated, it cannot be attacked. 'Temptability depends upon the constitutional susceptibility, while impeccability depends upon the will. So far as His natural susceptibility, both physical and mental, was concerned, Jesus Christ was open to all forms of human temptation, excepting those that spring out of lust, or corruption of nature. But His peccability, or the possibility of being overcome by these temptations, would depend upon the amount of voluntary resistance which He was able to bring to bear against them. Those temptations were very strong, but if the self-determination of His holy will was stronger than they, then they could not induce Him to sin, and He would be impeccable. And yet plainly He would be temptable' (W.G. Shedd, 1889).

Probably there were many reasons why God ordained that His incarnate Son should be tempted by men, by the Devil, by circumstances.
One of these was to demonstrate His impeccability. Throw a lighted match into a barrel of gunpowder, and there will be an explosion; throw it into a barrel of water, and the match will be quenched. This, in a very crude way, may be taken to illustrate the difference between Satan's tempting us and his tempting of the God-man. In us, there is that which is susceptible to his 'fiery darts'; but the Holy One could say, 'The prince of this world cometh and hath nothing in Me' (John 14:30). The Lord Jesus was exposed to a far more severe testing and trying than the first Adam was, in order to make manifest His mighty power of resistance.

'We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, without sin' (Heb. 4:15). 'This text teaches that the temptations of Christ were 'without sin' in their source and nature, and not merely, as the passage is sometimes explained, that they were 'without sin' in their result. The meaning is not, that our Lord was tempted in every respect exactly as fallen man is-by inward lust, as well as by other temptations—only He did not outwardly yield to any temptation; but that He was tempted in every way that man is, excepting by that class of temptations that are sinful, because originating in evil and forbidden desire.

'The fact that Christ was almighty and victorious in His resistance does not unfit Him to be an example for imitation to a weak and sorely-tempted believer. Because our Lord overcame His temptations, it does not follow that His conflict and success was an easy one for Him. His victory cost Him tears and blood. 'His visage was so marred more than any man' (Isa. 52:14). There was the 'travail of His soul' (Isa. 52:14). In the struggle He cried, 'O My Father, if it be possible let this cup pass from Me' (Matt. 26:39). Because an army is victorious, it by no means follows that the victory was a cheap one' (W.G.T. Shedd).

One other objection may, perhaps, be noted,
though we hesitate to defile these pages by even transcribing the filthy exhalations of the carnal mind. If the humanity of Christ was, because of its union to His Divine person, incapable of sinning, then in view of its being Divinely sustained how could it hunger and thirst, suffer and die? and seeing it did, then why was it incapable of yielding to temptation? It is sufficient answer to this impious question to point out that, while the Mediator was commissioned to die (John 10:18), He was not commissioned to sin. The human nature of Christ was permitted to function freely and normally: hence it wearied and wept; but to sin is not a normal act of human nature.

To be the Redeemer of His people, Christ must be 'mighty to save, traveling in the greatness of His strength' (Isa. 63:1).
He must have power to overcome all temptation when it assails His person, in order that He may be able to 'succor them that are tempted' (Heb. 2:18). Here then is one of the solid planks in that platform on which the faith of the Christian rests: because the Lord Jesus is Almighty, having absolute power over sin, the feeble and sorely-tried saint may turn to Him in implicit confidence, seeking His efficacious aid. Only He who triumphed over sin, both in life and in death, can save me from my sins.

Taken from Studies in the Scriptures, Sept. 1932.