Friday, April 27, 2012

LET THE REDEEMED PEOPLE OF GOD SAY SO - BUT LET IT BE A NEW SONG WE SING
...a sad fad: "God is my Girlfriend" songs

encore


A Mighty Fortress" is one of the great hymns of the church. The melody is powerful, passionate and moving; the lyric, thorougly biblical; the message, timeless; and unashamedly theocentric. Why isn't the CCMI (Contemporary Christian Music Industry) today taking a lesson from the great masters like Luther, Watts, Wesley, etc. and writing songs that are God-conceived (doctrine), Christ-centered (worship) and Spirit-controlled (holiness)? What is the latest trend being churned out today "ad nausea" in CCMI? Read on to find out.

Past secular hits are currently being sung to represent our Lord Jesus Christ; and they are nothing more than “God as my girlfriend songs.” Some examples are: “Bridge Over Troubled Waters”; “Free Ride”; “Love is the Answer”; “You Raise Me Up”; “Love Lifted Us Up Where We Belong”; “If I Ever Lose My Faith In You”; “Maybe I’m Amazed”; “Because You Loved Me”; “Everlasting Love”; “In The Air Tonight”; “I Want to Know What Love Is”; “I Believe I Can Fly”; etc. Parroting what one Christian radio network likes to say, "Boring, for the whole family." Taking past secular hits and changing the original meaning of the song to now make it seem as if they're about Jesus because a Christian happens to be singing it is ludicrous. It not only violates the "original intent" of the meaning of the song by its author; but it is just as foolish as if some CCM artist recorded a remake of the great Beatles classic, "Hey Jude", and then tried to spiritually justify it by saying it is about the little epistle before the book of Revelation. Could you imagine if some secular artist took "Amazing Grace" and said it was about a female seductress? The Christian community would be up in arms... and rightly so. But why is Christian radio and the CBA (Christian Booksellers Assoc.) so accepting of these poorly done "covers" of classic pop hits passed off as legitimate representations of Christianity? I am convinced that this is CCM's failed attempt at "Sister Act Three" - artists superimposing a religious meaning to a secular lyric that was never intended in the first place to appeal to people in making the faith more acceptable.

The Bible never suggests, implies or condones that the redeemed people of God are to sing an old song of the world to the Lord as an act of worship with the only justification is that we simply "say" it is about God. A praise team at a local church in Nashville used for a while "I Want To Hold Your Hand" as a worship chorus (I heard this when visiting the church one Sunday). The Bible commands us, beloved, to sing "a new song to the Lord." “Let the redeemed of the Lord say so… (Psalm 107:2a).

Here are some of the references in the Word of God to sing "a new song" to the Lord:

1. Psalm 33:3, Sing to Him a new song; play skillfully on the strings, with loud shouts.

2. Psalm 40:3, He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD.

3. Psalm 96:1, [Worship in the Splendor of Holiness] Oh sing to the LORD a new song; sing to the LORD, all the earth!

4. Psalm 98:1, [Make a Joyful Noise to the LORD] A Psalm. Oh sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him.

5. Psalm 144:9, I will sing a new song to you, O God; upon a ten-stringed harp I will play to you,

6. Psalm 149:1, [Sing to the LORD a New Song] Praise the LORD! Sing to the LORD a new song, his praise in the assembly of the godly!

7. Isaiah 42:10, [Sing to the LORD a New Song] Sing to the LORD a new song, His praise from the end of the earth, you who go down to the sea, and all that fills it, the coastlands and their inhabitants.

8. Revelation 5:9, And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,

9. Revelation 14:3, and they were singing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the 144,000 who had been redeemed from the earth.

The Greek word for new is “kainos”; in the LXX it is associated more with the subject of music than any other in Scripture. “New” here doesn’t mean new in style (country, rap, rock, classical, jazz, pop, etc.); it means new in nature, quality, kind or character. The new music of the redeemed people of God should distinctively be new in content, intent, purpose and function. We are new creations in Him and therefore what we sing in worship to the Lord and speak to one another in "psalms, hymns and spiritual songs" should reflect our new lives in Christ and more importantly, the Lord of our new lives--Jesus Christ the Righteous. This word "kainos" is also used to speak of "A new commandment" in John 13:34: "a new creature" in 2 Cor. 5:17; and "a new covenant," in Hebrews 8:13. As a result of being born again in Christ, we are completely new nature... new creations. This is how dramatic the change is for our music in the Lord as well. Singing "a new song" flows from the life of God's regenerated people and should evidence that newness we have in Him.

What makes music Christianly? A few brief things I'd like to mention (with more to follow in a follow up article). It must speak first and foremost about the Lord (Ex. 15:2); has as its theme the Word of God (Psalm 119:54); finds its highest expression in worship and praise (Psalm 98) bring glory to God (Psalm 103); exalt Christ (Rev. 5:9-14); is rooted in Scritpure (Col. 3:16-17); and comes from a Spirit-filled holy life (Amos 5:21-24; Eph. 5:17-21).

If Scripture speaks to all of life, then our music may too. But, it must be from a distinctive biblical worldview. When a Christian writes a love song, it should be different than say what Elton John would be singing about. Song of Solomon and Esther are two great illustrations here: both books never mention the name of the Lord; but one speaks undeniably of His love expressed in the physical union between a husband and a wife; and the other speaks of God's sovereign moving within the political realm of a nation.

Music, by divine design, is a powerful medium. No one ever buys a commentary, book, or magazine and commits the entire thing to memory, do they? But with a song, if it is well crafted, within a few listens it will be in your heart and mind permanently. You don’t even have to try and memorize it—it will take lodge in you. That is why, as believers in the Lord, we must be careful what kind of music content we listen to and then guard our hearts and minds in the Lord from a steady diet of messages, themes, ideologies or influences that do not come from a biblical worldview and could even lead us away from our devotion to the Lord. Strangely, I am more concerned on this point about Christian music than I am with secular. A song that represents a wrong view about the character of God, His gospel, the nature of Christ, or distorts His Word is much more dangerous than just a song about the human condition and the depravity of man. In other words, TBN has done more harm to the cause of Christ than Jerry Springer.

It is no “accident” that the greatest passage in the Bible on the authority and veracity of Scritpure is Psalm 19:7-11, is a song. The longest chapter in the Bible that speaks of the Word of God, Psalm 119, is a song. The greatest volume of biblical truth on the character of God is the Psalms. We will even enjoy music in eternity as we sing with all the redeemed from the four corners of the world, “Worthy is the Lamb who was slain before the foundation of the world.” And we will also hear the Lord sing praise to the Father in the midst of the redeemed congregation, according to Hebrews 2:12. Can you hardly wait?

So to all of my CCM associates out there, use your talents for the Lord. Don’t be ashamed to sing a new song for Him rather than an old song of the world trying to get a crossover hit so that you can gain a wider market base and sell a few more CD’s. Listen, the world makes better music without the Lord than any CCM does--and they won't confuse you spiritually as well. But CCM artists have the privilege of doing something that secular music cannot do, sing about the Lord Jesus Christ, His gospel, His Word and make music that will erupt in praise, worship, adoration and glory to our God.

James is right, “our life is a vapor” – it comes and goes so quickly, even if we live our three score and ten and then some. In the end, may we live our vaporous lives for the Lord each day with Him in mind; doing all for His glory. If we should eat and drink to the glory of God, how much more should our music, the new song of the redeemed, be to glorify and honor Him? (And I sing for an audience of ONE.)

Shake Me to Wake Me,
Campi
2 Cor. 4:5

Monday, April 16, 2012

THE RUSHING WIND OF THE REFORMATION
...the ministry of the Holy Spirit

"... the testimony of the Spirit is more excellent than all reason. For God alone is a fit witness to himself in His Word, so also the Word will not find acceptance in men's hearts before it is sealed by the inward testimony of the Spirit. The same Spirit, therefore, who has spoken through the mouths of the prophets must penetrate into our hearts to persuade us that they faithfully proclaim what has been divinely commanded… By this power we are drawn and inflamed, knowingly and willingly, to obey him, yet also more vitally and more effectively than by mere human willing or knowing.” -John Calvin

"In the virginal conception God is fulfilling His promise to redeem His people by a work of divine restoration. What is in view is not "creation ex nihilo" but a new creation which is in the context of the old creation. The flesh by Mary weakened by the fall in which the Spirit operates in a way so mysterious that Scripture sheds no light on it whatsoever. Out of that humanity weakened by the fall, joining it to the persons of the Son of God the Holy Spirit sanctifies that human nature at the moment of His conception so that, that which is conceived in her is called holy, the Son of God. What then we have in the gospel testimony to the virginal conception is the notion that the Son of God enters into the closest possible union with humanity in its falleness in such a way that by the Spirit in the moment of conception that humanity is, by union with the Son of God, through the Spirit, sanctified in order that there may be in him the beginning of a new and holy creation. And the Spirit of God is however mysteriously active in this right from the very beginning of the human life of our Lord Jesus Christ. The Holy Spirit is present and active from the very inauguration of the life of Jesus so there is no point of Jesus existence as the Son of God incarnate in which the Holy Spirit is not already both present and active. This is one of the great mysteries of the Christian faith." -Sinclair Ferguson


The Gospel of the Holy Spirit's Love
By Horatius Bonar

Does the Holy Spirit love us?
There can be but one answer to this question. Yes! He does. As truly as the Father loveth us, as truly as the Son loveth us, so truly does the Spirit love us. The grace or free love which a sinner needs, and which has been revealed and sealed to us through the Seed of the woman, the "Word made flesh," belongs equally to Father, Son, and Spirit. That love which we believe to be in God must be the same in each Person of the Godhead, else the Godhead would be divided; one Person at variance with the others, or, at least, less loving than the others: which is impossible.

Twice over it is written, God is love (1 John 4:8,16); and this applies to each Person of the Godhead. The Father is love; the Son is love; the Spirit is love. The Trinity is a Trinity of Love.

When it is said, "God is a Spirit" (John 4:24), the words refer to each Person. If we lose sight of the love of one, we shall lose sight of the love of all. That which is the glory of Jehovah, is the glory of each of the three Persons. Let us beware of misrepresenting the Trinity by believing in unequal love, a love that is not equally large and free in each.

When it is said, "God is light" (1 John 1:5), we know that these words are true of the whole three Persons; not merely of the Father or of the Son. The Father is light; the Son is light; the Spirit is light. As of light, so of love; and he who would doubt that the Spirit is love, must needs also doubt that the Spirit is light. That which is written of God, is written of the Spirit of God. That "name" which God has proclaimed as His, belongs to the Spirit as certainly as to the Father and the Son,- "The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands" (Exo 34:6). Shall we rob the Holy Spirit of that blessed name? His personality claims it; and the gracious characteristics which go to make up the name, are as much those of the Spirit as those of the Father and the Son. The personality of the Spirit requires that what is thus written of one should be applicable to all. We are wont to say of the three Persons, "They are one God, the same in substance, equal in power and glory." If so, then the love which we affirm of the whole we must affirm of each. They must be equal in love, as well as in "power and glory."

Let not the old question of unbelief come in "How can these things be?" We cannot "find out the Almighty unto perfection" (Job 11:7); but shall this inability of ours lead to doubt? Shall it not rather lead to faith? Shall we rob the Spirit of His love, because we cannot understand the deep wonders of Godhead? Shall we not rather say, If there be love in God at all, there must be love in the Spirit? For to Him it is given to carry out in human hearts the purposes of redeeming love, in striving, awakening, drawing, convincing, quickening, comforting; so that it is impossible to suppose that His love can be less warm, less tender, less large, less personal than the love of the Father and the Son.

Laying aside the disputes of intellectual pride, the questionings of vain human reason, the puzzling suggestions of unhumbled self-righteousness, the fond endeavours to comprehend the hidden things of God, the stubborn determination not to believe unless we see "signs and wonders" (John 4:48), let us recognize in that simple formula, God is love the foundation of our faith as to the Spirit's gracious character, and the solution of all our perplexities as to His personal and ineffable love. True, He did not take flesh for us; He did not become poor for us; He did not die for us; He did not weep for us the human tears which the Son of God wept over Jerusalem; but none the less does He love us; and none the less is His work for us and in us the work of love,-love without bounds, or change, or end.

We are baptized "in the name of the Father, and of the Son, and of the Holy Ghost" (Matt 28:19). That threefold name is love; or rather, that one name in its threefold connection with the three Persons, unfolds itself as the expression of the threefold love of Father, Son, and Spirit. The name thus named upon us is the divine declaration and pledge to us of "the love of the Spirit." Our baptism says, not only, "God the Father loveth us," not only, "God the Son loveth us"; but also, "God the Spirit loveth us." We are baptized into the love of the Spirit.

Perhaps much of our slow progress in the walk of faith is to be traced to our overlooking the love of the Spirit. We do not deal with Him, for strength and advancement, as one who really loveth us, and longs to bless us, and delights to help our infirmities (Rom 8:26). We regard Him as cold, or distant, or austere; we do not trust Him for His grace, nor realize how much He is in earnest in His dealings with us. More childlike confidence in Him and in His love would help us on mightily. Let us not grieve Him, nor vex Him, nor quench Him by our untrustfulness, by disbelieving or doubting the riches of His grace, the abundance of His loving-kindness.

He is no mere "influence," but a living "Personality"; and there is a vast difference between these two things. An "influence" cannot love us, and we cannot love an "influence." If there is to be love, there must be personality; and, in this case, it must be the personality of love.

The fresh breath of spring is an influence, but not a personality. It cannot love us nor call on us to love it. The voice of that which we call "nature" is an influence, but not a personality. There can be no mutual love between it and us. But a being with a soul is a personality, not an influence; and the love of man or woman is a personal thing, a true and real affection-one eye looking into another, and one heart touching its fellow. So is it with the love of the Spirit.

There is a personality about Him passing all the personalities of earth,-passing all the personalities of men or angels; and it is this divine personality that makes His love so precious and so suitable, as well as so true and real. There is no reality of love like that of the Spirit. It has nothing in common with the coldness or distance of a mere "influence." It comes closely home to a human heart, because it is the love of Him who formed the heart, and who is seeking to make it His abode for ever.

The proofs of His love are abundant. They are divine proofs; and, therefore, assuredly true. It is God who has given them to us, that no doubt of the Spirit's love may ever enter our minds. They are spread over all Scripture, in different forms and aspects. While the Bible was meant to be specially the revelation of the Son of God, it is also the revelation of the Holy Spirit. He reveals Himself while revealing Christ. He utters His own love while showing us the love of the Father and the Son.

The thoughts of the Spirit are thoughts of love.
The apostle uses the words, "the mind of the Spirit," in connection with His gracious intercession (Rom 8:26,27); and we know that intercession implies love. The "groanings that cannot be uttered" are awakened in us by the Spirit in His love. He thinks of us; and His thoughts are "precious" (Psa 139:17). Yes; He thinks of us; and His thoughts are thoughts of peace (Jer 29:11). The Bible is filled with the thoughts of the Spirit; and they are love. They breathe in every page of Scripture; for holy men of God "spake as they were moved by the Holy Ghost."

The ways of the Spirit are the ways of love.
His manifold dealings with the sons of men, in "opening hearts" (Acts 16:14), teaching, sanctifying, chastening, are the dealings of love,-love which many waters cannot quench, and which the floods cannot drown. The faintest touch of His hand is the touch of love. The gentlest whisper of His voice is the whisper of love. All His dealings from day to day, whether of cheer or of chastisement, whether of warning or of welcome, are those of love. In a thousand ways He beckons us to come to the Cross; He draws us, unconsciously and imperceptibly, but irresistibly, away from sin and self to God and heaven. He has not, indeed, human tears to shed, like the son of God when he wept over Jerusalem; but not the less are His yearnings true and tender, and all His ways toward us are ways of unutterable compassion (see Gen 6:3; Psa 51:11,12; Isa 55:8). He is "very pitiful, and of tender mercy."

The works of the Spirit are the works of love.
When He "garnished the heavens" (Job 26:13), it was the work of love. When he moved upon the face of the deep (Gen 1:2), it was in love. When He came upon holy men of old, it was in love. When He wrote the Scriptures, it was in love,-love to us. When He anointed Jesus of Nazareth to preach the gospel to the poor, it was in love to us. When He fulfills His office of "guiding into all truth," it is in love. When He opens eyes and hearts, it is in love. When He chastens, it is in love. When He comforts, it is in love. When He sheds abroad the love of God in our hearts, it is in love. When He, as one with the Father and the Son, wrote the seven epistles of the Revelation, it was in love,-as the close of each of them shows: "He that hath an ear, let him hear what the Spirit saith unto the churches" (Rev 2:7). His works in the soul of man, in regenerating, upholding, and perfecting, are the works of love,-love like that of Christ, "that passeth knowledge": love to the chief of sinners; love to those who have vexed and resisted and quenched Him; love which says, "How shall I give thee up, Ephraim? how shall I deliver thee, Israel?" (Hosea 11:8).

The words of the Spirit are the words of love.
That which we call "the word of God" is specially the Spirit's word: and it overflows with love; love which, while it condemns the sin, presents pardon to the sinner; love which, while it spreads out before us "the exceeding sinfulness of sin," proclaims aloud, to the guiltiest of the guilty, free forgiveness and "deliverance from the wrath to come." The gospel of Christ contains in it the good news of the Spirit's love. "He shall baptize you with the Holy Ghost" (Matt 3:11) are the words in which is described the fitting out of men for preaching the good news; and in this baptism we have the manifestation of the Spirit's love. He baptizes because He loves. He sends out men to tell of His love; and the baptism with which He baptizes them is to fit them for this message of love. By this baptism the words of love are put into their lips; and these words are truly those of the Spirit Himself, from whatever lips they may come, by whatever pen they may be written down. They are the words of sincerity and truth. He means what He says when He sends out His servants with the language of love upon their tongues.

Hear some of His words of grace,-grace as boundless and as suitable as that of the Father and the Son; grace which has lost none of its largeness or freeness by the lapse of ages or the desperate resistance of human hearts:
"Who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies" (Psa 103:3,4); 
"O Lord, I will praise thee: though Thou wast angry with me, Thine anger is turned away" (Isa 12:1); 
"Seek ye the Lord while He may be found" (Isa 55:6); 
"Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isa 1:18); 
"As I live, saith the Lord God, I have no pleasure in the death of the wicked" (Eze 33:11); 
"I drew them with cords of a man, with bands of love" (Hosea 11:4); 
"Who is a God like unto Thee, that pardoneth iniquity" (Micah 7:18); 
"The Lord is good; a stronghold in the day of trouble" (Nahum 1:7); 
"How great is His goodness" (Zech 9:17). 
These are the Spirit's own words; and He writes them as the witness for God, the revealer of the divine character, the Unfolder of the love of Father, Son, and Spirit. They are the words of the Spirit, spoken before the Son of God came into the world to reveal and to embody in Himself the love of God to man. The New Testament is yet more abundant in its utterances of love: and in every one of them the Spirit has His part: till all is summed up in the wondrous words which time cannot weaken, and which long use cannot make stale: 
"The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely" (Rev 22:17).
The Holy Spirit is no mere mechanical agent in the great work of a sinner's deliverance, and of the Church's upbuilding, obediently doing the work appointed to Him. "I delight to do Thy will" is as true of the Spirit as the Son. He loves the sinner; therefore He lays hold of him. He pities his misery; therefore He stretches out the hand of help. He has no pleasure in his death; therefore He puts forth His saving power. He is longsuffering and patient; therefore He strives with him day by day; and though "vexed," "resisted," "grieved," and "quenched," He refuses to retire from, or give up, any sinner on this side of eternity. The extent to which we resist Him, and the amount of His forbearing love, we cannot know. This only we may say, that our stubbornness is something infinitely fearful and malignant, while His patient grace passeth all understanding.

We are little alive to the injury we do to ourselves by any misunderstanding as to the mind and the work of the Spirit. The injustice which we do to Him is great; and the wrong which we inflict upon ourselves is no less so. No mistakes as to the Spirit's gracious character can be trivial or harmless. To regard Him as "austere," or "hard," or inaccessible, or needing to be persuaded to do His work in us, is to treat Him as at variance with the Father and the Son; slow to carry out the great purpose of divine love, in which purpose the three Persons of the Godhead are equally concerned. To raise questions as to the riches of His grace is to misread Scripture, and to put a dark and false construction upon His testimony for Christ, as well as upon His dealings with the sons of men,-His dealings with those who have been saved, as well as with those who are lost. For what do the saved ones not owe to His love; and what would that love not have done for the lost, had they not stubbornly set it at nought to the last! "How often would I have gathered thy children" were the words which accompanied the tears of the Son of God over the rebellious city; and they are words equally expressive of the Spirit's feelings toward the stout-hearted of every age and nation.

Imperfect views of the Spirit's character may not be regarded by some as serious or fatal, but it is hardly possible that they can be entertained without exercising a darkening and deadening influence upon the soul: not in the same way as defective views of Christ's work affect us, but still with a most evil result both upon the conscience and the heart,-as if there were something in the Spirit which repelled us, whatever there might be in Christ to attract us; as if the light which the Cross throws upon the love of the Spirit were not quite in harmony with that which it reveals of the love of Christ; as if the Spirit were not always as ready with His help as is the Son.

All wrong thoughts of God, whether of Father, Son, or Spirit, must cast a shadow over the soul that entertains them. In some cases the shadow may not be so deep and cold as in others; but never can it be a trifle. And it is this that furnishes the proper answer to the flippant question so often asked, Does it really matter what a man believes? All defective views of God's character tell upon the life of the soul and the peace of the conscience. We must think right thoughts of God if we would worship Him as He desires to be worshipped; if we would live the life He wishes us to live, and enjoy the peace which He has provided for us.

The want of stable peace, of which so many complain, may arise from imperfect views of the Spirit's love. True, our peace comes from the work of the Substitute upon the cross, from the blood of the one sacrifice, from the sinbearing of Him who has made peace by the blood of the cross. But it is the Holy Spirit who glorifies Christ to us, and takes the scales from our eyes. If then we doubt His love, can we expect Him to reveal the Son in our hearts? Are we not thrusting Him away, and hindering that view of the peace-making which He only can give? Trust His love, and He will make known the Peacemaker to you. Trust His love, and He will show the precious blood by which the guiltiest conscience is purged, and the peace which passeth all understanding is imparted. He is the Spirit of peace, and His work is the work of peace. His office is to make known to us the Prince of Peace. Can there be peace without the recognition of the Holy Spirit's love? Can there fail to be peace when this is recognized and acted on? Doubts as to the love of the Spirit must inevitably intercept the peace which the peace-making cross presents to us.

Perhaps the want of faith, which we often mourn over, may arise from our not realizing the Spirit's love. "Faith [no doubt] cometh by hearing, and hearing by the word of God": yet it is the Holy Spirit who shines upon the word; it is He who gives the seeing eye and the hearing ear. Under the pressure of unbelief, have we fled to Him and appealed to His love? "Lord, I believe; help Thou mine unbelief," may be as aptly a cry to the Spirit as to the Son of God. He helpeth our infirmities; and in the infirmity of our faith He will most assuredly succour us. It is through Him that we become strong in faith; and He loves to impart the needed strength. He giveth to all men, liberally, and upbraideth not. Yet in our dealings with Him regarding faith, let us remember that He does not operate in some mystical or miraculous way, as if imparting to us a new faculty called faith; but by taking of the things of Christ and showing them to us; so touching our faculties by His mighty yet invisible hand, that, ere we are aware, these disordered souls of ours begin to work aright, and these dull eyes of ours begin to see what was all along before them, but what they never had perceived, "the excellency of the knowledge of Christ Jesus our Lord."

Thus He works in us, often slowly and imperceptibly, 
but with divine power, making us to understand the gospel 
and to draw out of it that light and life which it contains 
for the dead and the dark. Looking at the cross, 
under the Spirit's enlightenment, we grow in faith. 
For never does He produce or increase faith in us 
without keeping our eye steadfastly fixed upon 
the great redeeming work of the incarnate Son. 
He is not the Spirit of unbelief or bondage, 
but of faith and liberty; and His desire is that 
we should be delivered from unbelief and bondage. 

He loves us too well to be indifferent to our remaining in distance or in distrust. He longs to see us children of faith, not of unbelief; to make us strong in faith; to remove whatever from within or without hinders its growth. Trust His love for the increase of faith; for deliverance from the evil heart of unbelief; for revealing to you the bright object of faith,-Christ, and "God in Christ reconciling the world to Himself, not imputing unto men their trespasses." As truth is the foundation of faith, so, as "the Spirit of truth," He guides us out of error into truth, and thus leads us out of unbelief into faith; making us to see that the root of what we called our want of faith, was not that we were believing the right thing in a wrong way (as is so often said), but that we were not believing the right thing, but something else which could not bring rest to us in what way soever we might believe it.

Perhaps our want of joy may arise from our over-looking the love of the Spirit. Peace is one thing; joy is something more,- "joy unspeakable and full of glory." Assuredly He is the Spirit of joy, and as such delights to impart His joy. He who, by the lips of His Apostle, said, "Rejoice in the Lord always," wants to see you a joyful man. Will you trust Him for this? Will you rest in His love for this gift? Do not say, Joy is a secondary thing: a man may be a Christian without joy; some of the best of God's people have gone mourning all their days. These are poor excuses for not possessing what God wants you to possess, and what would make you ten times more useful to all around. God wishes you to be joyful. Your testimony to God is imperfect without joy. Cultivate joy; and in order to do so effectually, take firmer hold of the Spirit's power, and rest more implicitly in His love. He loves you too well to wish you to be gloomy. Be filled with the Spirit and you will be filled with joy. Joy is a great help in living a holy and consistent life. Holiness is joy, and joy is holiness. Accept the Spirit's love for both of these.
The "seal of the Spirit" (Eph 1:13); the "witness of the Spirit" (Rom 8:16); the "indwelling" of the Spirit (Rom 8:11); the "inworking" of the Spirit (Eph 1:19); the "help" of the Spirit (Rom 8:26); the "liberty" of the Spirit (2 Cor 3:17); the "strengthening" of the Spirit (Eph 3:16); the "fullness" of the Spirit (Eph 5:18); the "teaching" of the Spirit (John 14:26); the "baptism" of the Spirit (Mark 1:8);-all these are most closely connected with the "love of the Spirit"; and he who would separate them from that love, would rob them of all their meaning and power and consolation.
It is the loving Spirit that seals, and witnesses, and indwells, and inworks, and helps, and liberates, and strengthens, and teaches, and baptizes. So that in seeking these blessings we must ever remember that we are dealing with one whose love anticipates our longings, and on whose side there exists no hindrance to our possessing them all. Nowhere in Scripture has God led us to suppose that the Holy Spirit would be awanting to us in any time of need, or that we could be beforehand with Him in any desire of ours for any spiritual blessing. "If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask Him?" (Luke 11:13).

In our day, when that which is miraculous or supernatural is suspected or scorned, it is not easy even to gain a hearing for such truths. The Holy Spirit, we may say, is discarded as the most incredible part of the supernatural and impersonal. He Himself is regarded as an airy nothing, or as mist; and His direct and divine agency is treated as the dream of diseased enthusiasm. The removal of the supernatural from religion means specially the removal of the Spirit. To retain Him personally in our theology is considered to be retaining the most incredible part of the supernatural,-the most visionary article in our creed.

Hence the need of bringing fully into view both His personality and His character. That modern unbelief should dislike the whole subject, and treat it as incompatible with reason, and therefore incapable of proof, as being wholly beyond the range of our senses, need not surprise us: nor would we attempt to meet Rationalism on its own ground. But what we say is this: Our information regarding the Holy Spirit must come wholly from revelation; and the question is, Does the Bible bear us out in the above statements? It certainly does seem to contain the doctrine we have been affirming. Its Author evidently meant us to accept that doctrine as true. If that doctrine cannot be true, it must be honestly struck out of the Bible; not by explaining texts away, or misinterpreting whole chapters, but by boldly affirming that Scripture is inaccurate. The words regarding the Spirit are too plain to be diluted into unmeaning figures. He who inspired the Bible has used language that cannot be mistaken. He has not left us in any doubt as to what He intended. Hence the quarrel of unbelief is a quarrel with revelation, and more specially with the Author of revelation. This is the real point at issue in these days, in the controversy with Rationalism.

The doctrine of the Holy Spirit's person and work must stand or fall with the Bible.
If it is incredible, then Scripture has utterly deceived us, and the God who made us has given us a book, as the revelation of divine truth, which contains what no man ought to believe or can believe. If the innumerable references to the Spirit be mere figures of speech (Orientalisms) meaning nothing real, then to accept them as literal, and to believe in a personal Spirit, must be pure fanaticism; and as to such a thing as the love of the Spirit, only visionaries or mystics would accept it.

Nevertheless the foundation of God standeth sure; and the Word of God is true and real. Heaven and earth may pass away, but one jot or one tittle of what is written in Scripture cannot. What God has made known to us concerning the Spirit,-His wisdom, love, holiness, and power, remains unaltered throughout the ages; as true to us in these last days as it was in the beginning.

That the Holy Spirit is the producer in the human heart of everything that God calls religion, is beyond question to any one who accepts Bible statements as divinely true. He begins, carries on, and consummates in us all spiritual feeling, all spiritual worship, all spiritual life and energy. Nor can there be anything more hollow and unreal than religion without the Holy Spirit. That which is external and superficial,-which manifests itself in dress, and music, and routine service,-may flourish without Him; nay, can only flourish in His absence. But the deep and the real must be His work from first to last. The love of the Spirit is absolutely necessary to a religion of love, and liberty, and joy. Religiousness is at every man's command. Any man may get it up in a day; but religion cometh from above, and is the product of the Spirit dwelling and working in the heart.

The bustle of the present day hinders our discernment of this difference; nay, it grieves the Spirit provoking Him utterly to depart; thus leaving us with a hollowness of heart which yields no rest nor satisfaction, and which cannot be acceptable to God. "The Spirit of God," says Melanchton, "loves retirement and silence; it is then He penetrates into our hearts. The Bride of Christ does not take her stand in the streets and cross ways, but she leads her spouse into the house of her mother" (Song 8:2).

"The gifts of the Holy Ghost"
This is the Church's heritage (Acts 2:38,39). How far she has claimed it or used it is a serious question; but that this gift was meant for her in all ages is beyond a doubt. The whole book of the Acts of the Apostles is evidence of this. "My Spirit remaineth among you," is a promise for the Church as truly as for Israel (Hag 2:5).

From the beginning it has been so; and the holy men raised up by God to speak His words or do His works were men "filled with the Holy Spirit" (Exo 31:2). It is this Spirit that has been the life of the Church. When He came, all was life; when He departed, all was death. Nothing was lacking so long as He was in the midst, and when He left nothing could compensate for His withdrawal. When He was present, the Church was the garden of the Lord; when He forsook her, every herb and flower of that garden withered.

Even in Old Testament days it was so; but since Pentecost, more largely and more powerfully. The indwelling and inworking Spirit, who is the promise of the Father and gift of the Son, is that which belongs to the Church of every age, little as she may have claimed or welcomed her peculiar glory.

"The gift" and "the gifts" are, both of them, expressions used in connection with the Spirit (Acts 8:20-10:45). He is one, yet manifold; called "the seven Spirits of God," and "the seven lamps of fire," and the "seven eyes," and the "seven horns" (Rev 3:1; 4:5; 5:6). He is not only spoken of in connection with each saint, but with the body, the Church universal, which is the "habitation of God, through the Spirit" (Eph 2:22); "the temple of the Holy Ghost" (1 Cor 3:16; 6:19); and, as such, possessor of His love.

Such is the manifold fullness of the Spirit which as the gift of Christ, is the property of the whole Church of God. That fullness is not only the fullness of peace, and wisdom, and holiness, but of love. It is given her, not for herself only, but for the world out of which she has been called. She is to shine in the light of this love upon a dark earth. She is to pour out of the fullness which she receives upon a parched and needy world; out of her are to flow rivers of living water (John 7:38). Great is the world's need; but not greater than the provided supply: for the fountain of love, out of which the Church receives and pours this living water, is inexhaustible and divine.

The love of the Spirit is, like that of the Son, a love that passeth knowledge, a fountain whose waters fail not: "A pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb" (Rev 22:1).

In the possession of this heavenly gift (of these sevenfold gifts) the Church is unspeakably rich, whatever her outward condition may be. Enjoying the fullness of this abiding Spirit, she manifests her character as the witness for Christ and as the light of the world. These gifts of the ascended Christ (Eph 4:8) made her what she was meant to be in the midst of the world's evil and of the powers of darkness, "a burning and shining light." In the power of such gifts she went forth to do battle with the idolatries and immoralities of heathendom. Boldly entering the cities of classic fame, she took possession of pagan temples and Jewish synagogues; and thousands everywhere, through apostolic preaching gathered round the throne.

It was not the gift of miracle, of healing, or of tongues, that did the work. These were not subordinate things, and in many places never used by the apostles. These were not "the best gifts" which we are commanded to covet (1 Cor 12:31).

It was the fullness of spiritual power, possessed and exercised by holy men, awakening, quickening, sanctifying, that wrought the mighty changes which history records.

It is well that we should look back to Pentecost, with wistful eyes, longing for a ministry of Pentecostal power, as the only remedy for the unbelief of the last days. But mere physical miracles are not the desirable things. The gifts of the Spirit, the Church's inalienable inheritance, are quite apart from bodily manifestations; and they remain with us still. But do we claim them? Do we use them? Do we not trust in other strength? Do we not lean on learning, on science, on talent, as if by these we were to fight and overcome? And, in so doing, do we not mistake our true position, and character, and mission? Nay, do we not grieve and quench the Spirit?

Yet, the love of the Spirit is unquenchable.
He is unwilling to depart. He despises not the day of small things; but He bids us look beyond and above them. Formalism, routine, and external religion, the excitements of mysticism,-these are poor substitutes for the life, and glow, and energy of the Holy Spirit. Nothing but His own presence can avail to lift us out of the unreal religiousness into which we have fallen; to transform creeds into realities, and the bodily bowing of the head, or bending of the knee, into spiritual worship; turning the "dim religious light" into the sunshine of a heavenly noon; drawing out of our hymnals the deep heart-music of divine and blessed song; delivering us alike from Rationalism and Ritualism, from a hollow externalism, and from an impulsive and unreasoning fanaticism.

It is His presence only that can vitalize ordinances; clothe ministry with power; unite the broken Church; fill the void of aching hearts; impart to service, liberty and gladness; ward off error; and make truth mighty,-filling our sanctuaries with living worshippers, and sending forth men of might to preach the everlasting gospel; and to proclaim, as in primitive days, the Christ that has come, and the Christ that is to come again.
He has come, in His love, to quicken the dead in sin;
and He is daily moving upon the face of the waters,-bringing life out of death. Nor is His arm shortened, that it cannot save.

He has come, in His love, to give light for darkness.
Nor is there any human heart too dark for Him to illumine. He lights up souls. He lights up Churches. He lights up lands, making them that sit in darkness to see a great light.

He has come, in His love, to gather in the wanderers, far and near.
No strayed one has gone too far into the wilderness for Him to follow and to bring back. The "ends of the earth" form the vast region into which His love has gone forth to seek, and find, and save.

He has come, in His love, to guide the doubting heart.
He takes lovingly and gently the hand of the perplexed and inquiring, and leads them into the way of peace. He knows all their troubles and fears, so that they need not fear being misunderstood. He teaches their ignorance and shows them their mistakes, and points their eye to the cross.

He has come, in His love, to bind up the broken-hearted.
His name is the Comforter, and His consolations are as abundant as they are everlasting. "Comfort ye, comfort ye my people," are the words which he has written down for every sorrowful one (Isa 40:1). In all trial, bereavement, pain, sorrow, let us realize the love of the Spirit. That love comes out most brightly and most tenderly in the day of mourning. In the chamber of sickness or of death, let us find strength and peace in the presence, companionship, and sympathy of the gracious Spirit.

He has come down, in His love, to seek after the backslider.
From a heart that once owned Him, He has been driven out, and He has retired sorrowfully. But He has not ceased to desire a return to His old abode. He still pities, and yearns, and beseeches. "Turn, ye backsliding children, for I am married unto you," are His words of longing and pity.

He has come, in His love, even to the misbelieving and the deluded, seeking to remove the mists with which a rebellious intellect has compassed itself about; and to lead them out into life, and love, and day.
They are groping for an idea; and He brings them into contact with a Person, even God Himself. They are crying vaguely for knowledge; and He presents to them the wisdom deposited in the Person of the Word made flesh. They are in search of sympathy for their wounded hearts; and He places Himself before them in the fulness of His all-sympathizing love. They are asking for a creed of certainty and perfection, on which their faith may rest; He offers Himself to them as a living and unerring Teacher,-the Author of an infallible Book, all whose pages sparkle with the love of its loving Author. They crave beauty in worship, something to please the eye,-aesthetic beauty, as they call it! He draws the eye to Him who is "the chiefest among ten thousand, and altogether lovely."

He has come, in His love, to build up His own.
He seeks to fill, with His holy presence, the soul into which He has come. He wants, not a part of the man, but the whole,-body, soul, and spirit,-the entire being, that it may be altogether conformed to Himself. He has come to His temples, and His purpose is to make them in reality, what they are in name, the "habitation of God, the temples of the Holy Ghost."

Friday, April 06, 2012

THE SCREAM OF THE DAMNED
...was Jesus really damned by God for our salvation?

UPDATED

CJ spoke of our Savior's cry, "My God, my God, why have you forsaken Me?" And though I have contemplated that amazing cry often, never did it hit me as hard as in CJ's message, when he referred to it as "the scream of the Damned."

Then there was break and music and announcements, and John Piper stood up to bring his message. Several of us had prayed in a back room that God would anoint John, and pick right up where He left off in the previous message, and wow, did He. John referred repeatedly to the "scream of the Damned," and then moved into Romans 8.

A flood of tears came as God preached the message to me yet again. That Deity would be Damned. That the God who is called upon righteously by the saints and angels in heaven to damn people, and called upon habitually by unbelievers flippantly and unrighteously to damn people, would in fact damn his Son, would (from the Son’s willingness to drink the cup) damn himself…for us. That it could be said of the Beloved One, “God damned Him,” and that He screamed the scream of the Damned….it was too much for me. It is too much for me this moment. And in the ages to come it will continue to be too much for me.


-RANDY ALCORN


John Piper from his sermon on 'The Screamed of the Damned.

Everything exists to magnify the worth of the scream of the damned. That’s the point of the universe.

What we will do forever in heaven is magnify the worth of the scream of the damned.

Calvary will not be forgotten. It is the most-horrible, most sinful, most agonizing event that ever was - it will be the center of heaven forever.

Hell exists, cross exists, sin exists, heaven exists, you exist, universe exists, in order to magnify the worth of the scream of the damned.

What is the apex of the revelation of the grace of God? And the answer is the scream of the damned on the cross.



Therefore he had to be made like his brothers in every respect,
so that he might become a merciful and faithful high priest in the service of God,
to make propitiation for the sins of the people.
-Hebrews 2:17


I have listened now several times to two messages from the 2008 Resolved Conference by CJ Mahaney and John Piper. The shocking phrase they both chose to use to describe Jesus' finished work of redemption on the cross for the elect was, The Scream of the Damned. No, they are not referring to unregenerate people in hell, or the weeping and gnashing of teeth from perdition's flames, but using this to describe the sinless, holy Son of God as our divine Substitute. The Lord Jesus Christ the Righteous now called: The Damned. This is unthinkable. Those words not only stunned me, but it did stir my interest afresh to go back and study again the atoning work of our Lord Jesus Christ on the cross with those provocative words in mind.

Both of these men are good communicators; passionate about the things of the Lord; both strive to be biblical in their sermons; and both are men of God. As most know, Piper has a reputation for creating phrases for shock value and being provocative (i.e., anyone remember Christian Hedonism?). I am all in favor of being creative in our writing, but it must stay in line with biblical truth as well. There can be no artistic license when speaking of God, His attributes, His character, our Lord's ministry, the cross, or the persons and nature of Jesus Christ Himself in incarnation for our redemption. We must pursue godly discipline with the purposed constraint to God and His truth that careful and circumspect study of Scripture affords when mining these great and essential truths of the Christian faith.

In all of my research, I haven't been able to find anyone who referred to Jesus' suffering on the cross as "the damning of Jesus"; and not one early church father that referred to Jesus as "The Damned" when speaking of the cross and substitutionary atonement. If someone knows of any early church father (or anyone for that matter except Piper and CJ) who use the term The Damned to refer to the loving, holy sacrifice of our Lord Jesus on the cross, I would be most interested to see the source and context. Thank you.

For context, CJ and Piper attribute the saying, "The Scream of the Damned", to Jesus' words on the cross: "And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?" (Mark 15:34). Christ was forsaken as our sin-bearer and propitiatory sacrifice (Heb. 1:3), but this is not the cry nor the language of damnation. This is a quote taken from Psalm 22:1. In saying these words, Jesus is fulfilling the prophetic words of the Psalmist and declaring Himself to be the one true Messiah. He is also expressing the agony and mystery of enduring God's wrath against us and our sins, so that we may have peace with God forever (Rom. 5:1). God forsaken of God... who can fully comprehend it? What great love by the Father (Rom. 5:8-9) and the Son (John 15:13) to endure such suffering for those He came to save (Heb. 2:9, Phil. 2:5-11). "Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God" (Hebrews 12:2). Amen?

Do you think that this is a picture of Jesus being damned beloved, or it is a picture of humiliation, substitution, propitiation, redemption, justification, and imputation? Are these two things compatible or antithetical according to God's Word?

Words matter; especially when expounding God's Word
Some initial questions I have about this disturbing phrase are:
  • is it biblical?
  • does the Scripture speak of the substitutionary death of Jesus for the elect as Christ being damned?
  • is this just cultural contextualization?
  • is it emotionalism run amuck?
  • is it sensationalized passion?
  • shock the flock nomenclature designed to wake up tired ears?
  • is this sound doctrine, theatrics, dramatics, blasphemy, or truth?
Let's look briefly at this issue.

The Scream of the Damned seems like language that is meant to provoke thought, solicit listenership, entice questions and entreat discussion rather than expound and exegete Scripture. But, I am absolutely convinced, it is language that is foreign to the biblical record. Nowhere in Scripture, beloved, is our Lord Jesus Christ ever referred to as "the damned" - even while enduring the wrath of God on the cross in vicarious penal substitutionary atonement. To do so misappropriates the truth of this great biblical doctrine and does injustice to the very nature of our sinless Savior who was holy, harmless, undefiled and separate from sinners.

Substitutionary death is not equal to the damnation unbelievers suffer, it is far superior because it is not due. His cry was not the cry of the damned but the perfectly obedient and sinless cry of the Son to His Father. Amen?

Is the word damned in the Bible?
The word damned is only used three times in all of Scripture (Mark 16:14; Roms. 14:23; 2 Thess. 2:12); and used for the unregenerate to everlasting perdition. Not even is that language used in describing the elect saints of God. Though we are all conceived in sin, dead in trespasses and sin, and by nature children of God's wrath, before we come to salvation by grace through faith in the Lord Jesus Christ who are regenerated unto life are not called “The Damned.” Consider Romans 9 where Paul distinguishes between vessels of mercy whom God prepared beforehand for eternal life AND the vessels of wrath prepared for destruction (v.21-23). He does not say that the vessels of mercy, though elect - but yet not saved, are vessels of damnation... Foolishness.

While I appreciate the ministries of CJ and Piper, God's truth is preeminent over any person's individual proclivity to be clever. None of us can assign new meaning to words about the nature, person, character and ministry of the Lord Jesus Christ that the Scriptures have not assigned to Him already. To say that Jesus was Damned on the cross, is unbiblical and quite honestly, irresponsible.

Biblically, being damned is an irrevocable, final act of eternal judgment for those who are vessels of wrath prepared for destruction. It is not descriptive of Christ's substitutionary work on the cross. In fact, I would say it is blasphemous.

Notice how God Himself describes the profound account of Jesus on the cross prophetically in Isaiah 53. He uses language such as:
"Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.

Yet it was the will of the Lord to crush him; he has put him to grief;"
The Spirit of God in writing God's Word never one time refers to our Lord Jesus Christ as being “the damned” or the cross as “the damnation of Christ.” (Frankly, it is even disturbing to type that phrase.) If it is so key to understanding the cross, why does not the Author of the Scriptures not use it? It would have been easy for Him to do so, but He does not. And I believe the Word of God is silent on such perturbing nomenclature is for one reason... the cross was not the damnation of Jesus.

Here is how the Bible speaks reverently and solemnly about our Lord upon the cross:
  • He was made a curse for us (Gal. 3:13);
  • He was delivered up because of our transgressions (Rom. 4:25);
  • He died for our sins according to the Scriptures (1 Cor. 15:3).
  • He Himself bore our sins in His body on the cross (1 Peter 2:24);
  • He died for sins once for all, the just for the unjust (1 Peter 3:18);
  • He became the propitiation for our sins (Rom. 3:25-26; Heb. 2:17; 1 John 4:10);
  • and He was our divine substitute (Heb. 2:9; Rom. 5:8-9).
In like manner, 2 Cor. 5:21 is referring to imputation, not damnation:
"He who knew no sin became sin for us that we might become the righteousness of God in Him."
Jesus was holy throughout all aspects of the cross even when drinking the cup of wrath. He was our sin bearer or sacrifice. He was neither guilty of sin, or sinful, nor did He actually become sin itself. That would be heresy. Even in substitution, imputation, and justification the Word does not speak of Him as being damned, but God's holy once for all sacrifice for our sins.

The Bible speaks of the truth of His vicarious penal substitutionary atonement conveyed in five key words: substitution, justification, imputation, redemption, and propitiation. Nowhere is the damnation of Jesus on the cross a biblical term representing a biblical truth. Biblical terms do matter; and more importantly, biblical terms represent biblical truth written so by God Himself for our benefit and instruction. IOW, words matter.

Bible words are too boring; it needs "punching up" to speak to us... today
There seems to be a trend today to nuance or contextualize biblical truth and biblical terms. Whatever the motive, it can lead to the erosion of the fidelity of God's Word. (The Prodigal God; The Shack, etc.). We don't need the truths of Jesus on the cross punched up or embellished in someone's preaching for it to impact us. The Scriptures are sufficient enough to move us and inform us about the crucifixion and all that Christ did on behalf of satisfying the Father and redeeming His elect.

The need for the shocking, the sensational, the dramatics or the theatrics, etc. adds nothing to the real meaning of the text, or the cross and usually invokes something that is foreign to Scripture - which I believe has unfortunately occurred here. I know this is common within the emerging/emergent church community, but should not be among orthodox expositors of God’s Word. Men like CJ and Piper should be more careful when trying to rightly divide the Word (2 Tim. 2:15).

Jesus "became a curse for us"; but was He damned?
As to the text most cited by those who are trying to introduce apocryphal language as biblical, is Galatians 3:13:
“Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, "Cursed is everyone who is hanged on a tree"—
Notice here, Jesus was not cursed; but He became a curse for us. There is a difference. John Calvin agrees also to this difference. Christ saved us from the curse of the Law. What is the curse of the Law? Sin and death. To transgress the Law is to sin; and the wages of sin is death. Jesus redeemed us from the curse of the Law. How? By “becoming a curse for us.” The full weight of the penalty of the Law fell on Christ on the cross so that by His sinless life (His active obedience) and His perfect once for all sacrifice (His passive obedience) we might be redeemed and given by imputation the full righteousness of Christ. We are not made righteous; but we are clothed with His perfect righteousness. He was not cursed, but our sins and the curse of the Law was imputed to Him; and in that sense, He became sin and became the curse of the Law.

He bore the fullness of that curse upon Himself at the cross. Man could not do this for we are under the curse and our own righteousness is nothing but filthy rags deserving of the eternal justice and punishment of hell itself.

John Gill soberly brings this great truth of Gal. 3:10 to our self-righteous hearts and minds... pleading with sinners to trust in Christ alone:
they are under the curse, that is, of the law; they are under its sentence of condemnation and death, they are deserving of, and liable to the second death, eternal death, the wrath of God, here meant by the curse; to which they are exposed, and which will light upon them, for aught their righteousness can do for them; for trusting in their works, they are trusting in the flesh, and so bring down upon themselves the curse threatened to the man that trusts in man, and makes flesh his arm; not only that trusts in a man of flesh and blood, but in the works of man; his own, or any other mere creature's: besides, by so doing, he rejects Christ and his righteousness, whereby only is deliverance from the curse of the law; nor is it possible by his present obedience to the law, be it ever so good, that he can remove the guilt of former transgressions, and free himself from obligation to punishment for them: nor is it practicable for fallen man to fulfil the law of works, and if he fails but in one point, he is guilty of all, and is so pronounced by the law; and he stands before God convicted, his mouth stopped, and he condemned and cursed by that law he seeks for righteousness by the deeds of:

Man is left hopeless and helpless trusting in his own ability to please God by perfect obedience to His law. This, beloved, is an effort in futility. We can never perfectly satisfy God and His holy standards by our own religious practices, or charitable acts of philanthropy, or reverent displays of adoration. It is all rubbish in His sight and worthy of the manure dump. We must "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—" (Phil. 3:9) if we are to have an unshakable hope of eternal life. Christ Jesus bore the curse of the Law for us; by His sinless life and His once for all complete sacrifice on the cross. He was "delivered up for our trespasses and raised for our justification" (Rom. 4:25).

Charles Spurgeon comments on the unfathomable love of our Lord Jesus in "becoming a curse for us" by reason of substitution:
“The curse of God is not easily taken away; in fact, there was but one method whereby it could be removed. The lightnings were in God's hand; they must be launched; he said they must. The sword was unsheathed; it must be satisfied; God vowed it must. How, then, was the sinner to be saved? The only answer was this. The Son of God appears; and he says, "Father! launch thy thunderbolts at me; here is my breast—plunge that sword in here; here are my shoulders—let the lash of vengeance fall on them;" and Christ, the Substitute, came forth and stood for us, "the just for the unjust, that he might bring us to God."
This is moving, powerful, stirring language and biblical in its truth about the worthy Lamb who was slain before the foundations of the world. Jesus was not Damned, He did not suffer damnation; but He willingly died in our place and took the punishment that we deserve upon Himself. O, hallelujah to the King of kings and Lord of lords!

Albert Barnes gives us some word of helpful caution as to what this phrase does not mean:
Being made a curse for us. This is an exceedingly important expression. Tindal renders it, "And was made a curse for us." The Greek word is katara; the same word which is used in Galatians 3:10. There is scarcely any passage in the New Testament on which it is more important to have correct views than this; and scarcely any one on which more erroneous opinions have been entertained. In regard to it, we may observe that it does not mean, (emphasis by SJC)

(1.) that by being made a curse, his character or work were in any sense displeasing to God.

(2.) He was not ill-deserving, he was not blameworthy. He had done no wrong, he was holy, harmless, undefiled. No crime charged upon him was proved; and there is no clearer doctrine in the Bible than that, in all his character and work, the Lord Jesus was perfectly holy and pure.

(3.) He was not guilty, in any proper sense of the word. The word guilty means, properly, to be bound to punishment for crime. It does not mean, properly, to be exposed to suffering; but it always, when properly used, implies the notion of personal crime.

(4.) It cannot be meant that the Lord Jesus properly bore the penalty of the law. His sufferings were in the place of the penalty, not the penalty itself. They were a substitution for the penalty, and were, therefore, strictly and properly vicarious, and were not the identical sufferings which the sinner would himself have endured. Eternity of sufferings is an essential part of the penalty of the law--but the Lord Jesus did not suffer forever. Thus there are numerous sorrows connected with the consciousness of personal guilt, which the Lord Jesus did not and cannot endure.

(5.) He was not sinful, or a sinner, in any sense. The sense of the passage before us is, therefore, that Jesus was subjected to what was regarded as an accursed death. He was treated in his death AS IF he had been a criminal. He was put to death in the same manner as he would have been if he had himself been guilty of the violation of the law.
Spurgeon says it this way:
“Ah! my hearers, how humbling is this doctrine to our pride, that the curse of God is on every man of the seed of Adam; that every child born in this world is born under the curse, since it is born under the law; and that the moment I sin, though I transgress but once, I am from that moment condemned already; for "cursed is every one that continueth not in all things which are written in the book of the law to do them."—cursed without a single hope of mercy,”
John Gill deals with this profound verse by saying:
“becoming the surety of his people, he was made under the law, stood in their legal place and stead and having the sins of them all imputed to him, and answerable for them, the law finding them on him, charges him with them, and curses him for them; yea, he was treated as such by the justice of God, even by his Father, who spared him not, awoke the sword of justice against him, and gave him up into his hands; delivered him up to death, even the accursed death of the cross, whereby it appeared that he was made a curse: "made," by the will, counsel, and determination of God, and not without his own will and free consent; for he freely laid down his life, and gave himself, and made his soul an offering for sin...

The curse of God, in vindicating his righteous law, was visibly on such a person; as it was on Christ, when he hung on the cross, in the room and stead of his people; for he was made a curse, not for himself, or for any sins of his own, but for us; in our room and stead, for our sins, and to make atonement for them.”
John Calvin brilliantly reflects on the Paul's words to the Galatians in saying:
It is written, Cursed is every one that hangeth on a tree. Now, Christ hung upon the cross, therefore he fell under that curse. But it is certain that he did not suffer that punishment on his own account. It follows, therefore, either that he was crucified in vain, or that our curse was laid upon him, in order that we might be delivered from it. Now, he does not say that Christ was cursed, but, which is still more, that he was a curse... If any man think this language harsh, let him be ashamed of the cross of Christ, in the confession of which we glory. It was not unknown to God what death his own Son would die, when he pronounced the law, “He that is hanged is accursed of God.” (Deuteronomy 21:23.)

He could not cease to be the object of his Father’s love, and yet he endured his wrath. For how could he reconcile the Father to us, if he had incurred his hatred and displeasure? We conclude, that he “did always those things that pleased” (John 8:29) his Father. Thus, “he was wounded for our transgressions...”
But what made the atonement so wonderful, so glorious, so benevolent, what made it an atonement at all, was, that innocence was treated as if it were guilt; that the most pure, and holy, and benevolent, and lovely Being on earth should consent to be treated, and should be treated by God and man, as if He were the most vile and ill-deserving. This is the mystery of the atonement; this shows the wonders of the Divine benevolence; this is the nature of substituted sorrow; and this lays the foundation for the offer of pardon, and for the hope of eternal salvation.