Doctrine: Click | View Series

God's response to our sin was covenant—saving, glorious, loving covenant. This is because God is, by nature of being Trinitarian, covenantal. As the Father, Son, and Spirit are a covenantal community as one God, so too they are graciously covenantal with the elect, despite the fact they are sinful enemies and rebels. . . .

When the Bible speaks of God's covenant with his people, it is explaining how our relationship with God is made by his provision and exists by his terms. That God deals with his people in covenant includes all of these glorious truths. Through covenant with God we enjoy a relationship with him that is akin to marriage and includes protection from Satan our enemy, peace with God though we declared war on him through sin, material provision in this life and the life to come, and a coming perfect kingdom as our home where Jesus will forever rule over all as our gracious covenant king. . . .

In a covenant with God there is no bargaining, bartering, or contract negotiations regarding the terms of the covenant. Neither is God's covenant something we must earn by our good works. It is always a gracious provision from the loving Lord to his people. The sovereign Lord of heaven and earth dictates the terms of God's covenants. It is God's covenant in that it is conceived, devised, determined, established, confirmed, and dispensed by God himself, who often says, 'I will establish my covenant with you.' This aspect of God's covenants reveals his sovereign rule as Lord.

From Doctrine, Chapter 6. Covenant: God Pursues (pgs. 175–175). Doctrine is out now.

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In a previous post we saw how the Truth and the Lie of Romans 1:25 can be understood as a simple contrast between one-ism and two-ism.

As a worldview, one-ism is antithetical to Christian two-ism because it seeks to place everything in the one circle.

1. There is no distinction between God the creator and creation. This results in pantheism and panentheism, which even some young “Christian” pastors are advocating.
2. There is no distinction between God and mankind. This results in a spirituality that does not look humbly out to God for salvation, but rather arrogantly looks in to self for enlightenment.
3. There is no distinction between good and evil. This results in the claim that all we have are perspectives, opinions, and culturally embedded “values”; there are no timeless moral truths that apply to all peoples, times, and places because all that is left is situational ethics. Furthermore, there is no distinction between angels and demons because all spirits and spiritualities are considered only good.
4. There is no distinction between mankind and animals. This results in radical animal rights activism, people referring to their pet as their “baby,” and, in some cities, a disdain for children but a love for animals expressed as doggie spas, doggie day cares, and legislation to allow animals to eat in restaurants with their owners.
5. There is no distinction between mankind and creation. This results in radical environmentalism that moves beyond stewarding creation to deifying creation as our “Mother Earth” and an opposition to cultivating creation for human life and culture.
6. There is no distinction between men and women; gender is reduced to asexual androgyny. This results in lesbianism, transgenderism, homosexuality, cross-dressing, and the like, which Romans 1 says is the logical conclusion of idolatry.
7. There is no distinction between religions. The result is a vague pagan spirituality that believes the answers to all the world’s problems are religious and spiritual in nature and can only be overcome by all religions worshiping together as one. Subsequently, a Christian who makes distinctions (such as between God and man, Jesus and Satan, angels and demons, heaven and hell, man and animals, holiness and sin, the Bible and other texts, male and female, heterosexuality and homosexuality, truth and error, good and evil) is considered a fundamental threat to the utopian world of peace, love, and oneness.

While idolatry is manifested externally, it originates internally. This is first revealed in Ezekiel 14:1–8 as God rebukes the elders of Israel who “have taken their idols into their hearts.” Indeed, before people see an idol with their eyes, hold it with their hands, or speak of it with their lips, they have taken it into their heart. What this means is that they have violated the first two of the Ten Commandments, choosing something as a functional god they long for in their heart and then worshiping it by their words and deeds.

From Doctrine: What Christians Should Believe, pgs. 344–346.

To learn more about one-ism and two-ism and see how it plays out in all kinds of ways in our church and culture, come to the Exchange conference. Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life. Exchange is June 17 & 18 in San Diego, California. Find out more.

Exchange Conference

Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life at the Exchange Conference.

Echoing Jesus, Paul examines worship and idolatry brilliantly in Romans 1:18–32 by contrasting the lie of idolatry with the truth of worship. His thesis statement on all of this is Romans 1:25, which speaks of idolaters who "exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen."

The Truth: Two-ism

The truth is what we will call two-ism. Two-ism is the biblical doctrine that the Creator and creation are separate and that creation is subject to the Creator. Visually, you can think of this in terms of two circles with one being God the creator and the other containing all of his creation:

The Lie: One-ism

The lie is what we will call one-ism. One-ism is the pagan and idolatrous doctrine that there is no distinction between Creator and creation, and/or a denial that there is a Creator. The popular word for this notion is monism. Practically, one-ism is the eradication of boundaries and differences to bring opposites together as one. The materialistic form of one-ism is atheism. Spiritual one-ism is also often called New Age, New Spirituality, or Integrative Spirituality.

According to spiritual one-ism, the universe is a living organism with a spiritual force present within everything. Thus, everything is interconnected by the life force or the world soul. This life force manifests as spiritual beings (Christians realize these are demons) that manipulate the course of world events. These spirits can be influenced to serve people by using the ancient magical arts. Humans possess divine power unlimited by any deity. Consciousness can be altered through the practice of rite and ritual. Magic is the manipulation of objects, substances, spirit entities, and minds, including humans and demons, by word (ritual, incantations, curses, spells, etc.) and objects (charms, amulets, crystals, herbs, potions, wands, candles, etc.).

Visually, you can think of this in terms of one circle in which everything is contained and interconnected as one:

Often, the circle itself serves as the defining symbol of pagan idolatry. This includes the yantra circle used for Hindu worship, the mandala circle of dharma and Dharmacakra used for Buddhist and Taoist worship, the sun cross used by Wiccans (who also gather in a circle), and Native American medicine wheels, dream catchers, and drum circles. A well-known expression of one-ism is found in the popular song from The Lion King that speaks of “the circle of life.”

From Doctrine: What Christians Should Believe, pgs. 342–344.

To learn more about one-ism and two-ism and see how it plays out in all kinds of ways in our church and culture, come to the Exchange conference. Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life. Exchange is June 17 & 18 in San Diego, California. Find out more.

Exchange Conference

Mark Driscoll, Peter Jones, Francis Chan, Kevin DeYoung, and others will teach you how to distinguish the Truth from the Lie in all of life at the Exchange Conference.

Disobedience to the Gospel: Click | View Series

Romans 10:16—"But they have not all obeyed the gospel. For Isaiah says, 'Lord, who has believed what he has heard from us?'"

Man is the same disobedient creature under all dispensations… When any receive the gospel it is a work of grace: "the arm of the Lord is revealed." But when they refuse it, it is their own sin: "they have not obeyed the gospel."

What Does It Mean to Obey the Gospel?

Obedience to the gospel is not mere hearing, crediting, liking, professing, or proclaiming; but a hearty obedience to its command. It claims:

1. Faith in the Lord Jesus Christ.
2. Renunciation of self-righteousness and confession of guilt.
3. Repentance and practical release of sin.
4. Discipleship under the Lord Jesus. This means obedience both to his teaching and his example.
5. Public confession of his name in his own way, namely, by baptism.

If you refuse to obey the gospel:

• Your hearts will harden to a deeper unbelief.
• Others will obtain the blessing which you refuse; and this will deepen your own condemnation (Rom. 10:19).
• You will die in your sins with your blood on your own heads.

Adapted from Charles Spurgeon's sermon notes.

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Disobedience to the Gospel: Click | View Series

Romans 10:16—"But they have not all obeyed the gospel. For Isaiah says, 'Lord, who has believed what he has heard from us?'"

Man is the same disobedient creature under all dispensations… When any receive the gospel it is a work of grace: "the arm of the Lord is revealed." But when they refuse it, it is their own sin: "they have not obeyed the gospel."

5 REASONS THE GOSPEL CAN DEMAND OBEDIENCE

1. The authority of the sender. Whatever God commands, man is under bonds to do.
2. The motive of the sender. Love shines in the gospel command, and no man should slight infinite love. To refuse to obey the gospel of salvation is an insult to divine love.
3. The great gift of the sender: He has given us his only begotten Son. To refuse Jesus is a high affront to measureless love.
4. The reasonableness of the demand of the sender. Should not men believe their God, and trust their Savior?
5. The earnestness of the sender. His whole heart is in the gospel. Note the high position which the scheme of salvation occupies in the esteem of God. Shall we not obey an appeal put before us with such energy of compassion?

Ask your own consciences whether you do right to refuse or neglect the gospel of the grace of God.

Ask those who are now saved what they think of their long unbelief.

Do not incur a world of regrets in after years by long delays.

Do not jeopardize your souls by refusing the gospel.

Adapted from Charles Spurgeon's sermon notes.

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Disobedience to the Gospel: Click | View Series

Romans 10:16—"But they have not all obeyed the gospel. For Isaiah says, 'Lord, who has believed what he has heard from us?'"

Man is the same disobedient creature under all dispensations. We bemoan his rejection of the gospel, and so did Isaiah, who spoke in the name of the whole company of the prophets.

It is one of the greatest proofs of the depravity of man's heart that he will no more obey the gospel than the law, but disobeys his God, whether he speaks to him in love or in law.

When any receive the gospel it is a work of grace: "the arm of the Lord is revealed." But when they refuse it, it is their own sin: "they have not obeyed the gospel."

THE GOSPEL IS A COMMAND

It is not optional to men to accept or refuse it at pleasure. "Now God commands all people everywhere to repent" (Acts 17:30). He also commands them to repent and believe the gospel (Mark 1:15).

To refuse to believe is to incur great sin (John 16:8).

There is a death penalty attached to disobedience (Mark 16:16).

It is so put:

1. To secure the honor of God. It is not the offer of an equal to an equal, but of the great God to a condemned sinner.
2. To embolden the proclaimer of it. The minister now speaks boldly with his Master's authority.
3. To remind man of his obligations. Repentance and faith are natural duties from which the gospel does not exonerate a man, although it blesses him by bestowing them upon him.
4. To encourage the humble seeker. He must be at full liberty to believe in Jesus, since he is commanded to do so and threatened if he does not do so.
5. To suggest to men the urgent duty of seeing to their soul's welfare. Suicide, whether of the body or of the soul, is always a great crime. To neglect the great salvation is a grave offense.

The gospel is set forth as a feast, to which men are bound to come under penalty of the King's displeasure (Matt. 22:1-7).

The prodigal was right in returning to his father; and if he was right in doing so, so would each one of us be in doing the same.

Adapted from Charles Spurgeon's sermon notes.

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Heirs of God: Click | View Series

Romans 8:17—"And if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him."

Paul sets before us a golden ladder, and from every step he climbs to something yet higher: from sonship he rises to heirship, and from heirship to joint-heirship with the Lord Jesus.

OUR HEIRSHIP DEPENDS ON JESUS

"And fellow heirs with Christ."

1. This is the test of our heirship. We are not heirs except with Christ, through Christ, and in Christ.
2. This sweetens it all. Fellowship with Jesus is our best portion.
3. This shows the greatness of the inheritance. Worthy of Jesus. Such an inheritance as the Father gives to the well-beloved.
4. This ensures it to us, for Jesus will not lose it. His title deed and ours are one and indivisible.
5. This reveals and endears his love. That he should become a partner with us in all things is love unbounded.
• His taking us into union with himself secures our inheritance.
• His prayer for us attains it.
• His going into heaven before us prepares it.
• His coming again will bring us the full enjoyment of it.
6. This joint heirship binds us faster to Jesus, since we are nothing, and have nothing apart from him.

Let us joyfully accept the present suffering with Christ, for it is part of the heritage.

Let us believe in the glorification which is sure to follow in due time, and let us anticipate it with immediate rejoicing.

Adapted from Charles Spurgeon's sermon notes.

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Heirs of God: Click | View Series

Romans 8:17—"And if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him."

Paul sets before us a golden ladder, and from every step he climbs to something yet higher: from sonship he rises to heirship, and from heirship to joint-heirship with the Lord Jesus.

OUR INHERITANCE IS IMMENSE

"Heirs of God."

Our inheritance is divinely great. We are:

• Heirs of all things. "The one who conquers will have this heritage" (Rev. 21:7). "For all things are yours'' (1 Cor. 3:21).
• Heirs of salvation (Heb. 1:14).
• Heirs of eternal life (Titus 3:7).
• Heirs of promise (Heb. 6:17).
• Heirs of the grace of life (1 Pet. 3:7).
• Heirs of righteousness (Heb. 11:7).
• Heirs of the kingdom (James 2:5).

Since we are said to be "heirs of God," it must mean that we are:

1. Heirs of all that God possesses.
2. Heirs of all that God is: of his love, for God is love. Hence, heirs of all possible good, for God is good.
3. Heirs of God himself. What an infinite portion!
4. Heirs of all that Jesus has and is as God and man.

Adapted from Charles Spurgeon's sermon notes.

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Heirs of God: Click | View Series

Romans 8:17—"And if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him."

Paul sets before us a golden ladder, and from every step he climbs to something yet higher: from sonship he rises to heirship, and from heirship to joint-heirship with the Lord Jesus.

ALL HEIRS ARE EQUAL

"Children, then heirs."

1. The principle of priority as to time cannot enter into this question. The elder and the younger in the divine family are equally heirs.
2. The love of God is the same to them all.
3. They are all blessed under the same promise (Heb. 6:17).
4. They are all equally related to that great Firstborn Son through whom their heirship comes to them. He is the Firstborn among many brethren.
5. The inheritance is large enough for them all.

They are not all prophets, preachers, apostles, or even well-instructed and eminent saints; they are not all rich and influential, they are not all strong and useful, but they are all heirs.

Let us, then, all live as such, and rejoice in our portion.

Adapted from Charles Spurgeon's sermon notes.

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Alienation from God

Recently, there has been talk about spirituality and Christianity, which has made me wonder what fellow Christians mean when they use the words “spiritual” and “spirituality.” When discussing these topics, it is important to focus on the very heart of Christianity—that we are not “spiritual.”

We do not practice spirituality because we have climbed the ladder to God through human means. Rather, Christianity teaches that our alienation from God is remedied by Christ, who absorbs the sin that separates us from God. God came near to us in Christ, so that Christ could consume that which separates us from God, and thereby, draw us near to him.

Faulty Views

We are not “spiritual,” but Christ was “spiritual” for us. In other words, without God nothing is strong and nothing is holy. We are weak and unholy. Our natural inclination is to substitute anything for God. We repel the holy and opt for manageable and convenient versions of God.

We tend, by a secret law of the soul, to move toward our mental image of God. In his book, Your God Is Too Small, J. B. Phillips describes inadequate ideas of God. Just looking at the chapter titles can be helpful:

• The Resident Policeman
• The Parental Hangover
• The Grand Old Man
• Meek and Mild
• Absolute Perfection
• The Heavenly Bosom
• God in a Box
• The Managing Director
• Second-hand God
• Perennial Grievance
• The Pale-Galilean

How many of these ideas have become prominent ways of understanding God both in the church today and in our contemporary culture?

Condescension

The incarnation eviscerates these faulty views of God. Through the incarnation, God disarms us our self-reliant spiritual efforts. As a result, we have a problem with God. God is morally and spiritually separated from us, and we are separated from God and from one another. Christian spirituality, then, is ultimately created not by reason or emotion, but by condescension.

John Calvin uses the notion of accommodation—“God accommodates to our human capacity.” God condescended and became a human. God condescended, spoke our language, and gave us a book so that we would remember the incarnation, crucifixion, and resurrection of Jesus.

Spirituality Properly Understood

The most fundamental spiritual lesson we learn from this is a caution against the fetish of spirituality itself. Spirituality includes beliefs and practices, theology and rituals, ideas and activities. These are all things that contribute to a rich and vibrant Christian life, both individually and communally. But at the heart of Christian spirituality is a reminder that no spiritual practice or ritual alone can draw us near to God. God must come near to us. That “God-coming-near” is what has happened in the incarnation and that is what we celebrate as Christians. Christian spirituality ultimately rests in God’s condescension to us. It is not that we have risen to spiritual heights, but that heaven has come down to us.

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