J.A. Matteson
What manner of care has consumed you? Have you not heard, are you unaware, do you travail of soul in solitude? Behold, the everlasting One who's going forth from time and times time is near. "Blessed be the Lord, who daily bears our burden, the God who is our salvation" (Ps. 68:19). Why so sorrowful, O my soul, the Lord of mercies is here. As many waters behind a dam, a breach appears and they follow their natural course, meandering within the banks of their habitation. That which was barren is satisfied, and the dry places are relieved. Light shines in dark places and consumes their secrets; stillness and peace envelope the soul who's refuge is the LORD Almighty. Questions remain unanswered, their secrets known only to God. It is sufficient and right to entrust their mysteries to Him Who is righteous and just, merciful and altogether good. All understanding is partial, and that which is known is provisional. Salvation is of the LORD and its burdens are His. Rejoice in God's goodness and grace, be thankful and find your rest in Him. For He cares for you and bids you come to lay your burden at His feet. Seasons change and the green leaf turns amber. The sun dims and the sound of the raven fades. Morning comes and with it newness of life and possibilities. Rejoice in the warmth of its sun as you walk its path in fellowship with the Son of glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, December 28, 2012
Thursday, December 27, 2012
Joy is Given
J. A. Matteson
The joy of every enterprise of men is temporal, save one: testifying to the everlasting Life revealed in Jesus Christ. "These things we write, so that our joy may be made complete" (1 Jn. 1:4). In Him is life and in Him is joy. And joy does not disappoint for its source is the Life Himself, Who's goings forth is from everlasting to everlasting. In Him reside wisdom and righteousness and these He freely offers to all who are thirsty. Within the heart of man He has placed eternity and the sons of men wonder upon the earth in search of that which is transcendent. What joy is gifted to the bond servants of the Lord who testify to their fellow man of the Life and the transcendent fulfillment and purpose He brings to all who receive Him. The hour is late and the sun is nearing the horizon. The flower fades and the dew of twilight appears on the brow. Time gives way to eternity when pain and sorrow will be no more. The curse is broken, newness of life has come. Joy is given to the heirs of salvation, who take the hand of Christ regardless of the hour. One beggar leads another to the well of Living water; joy bubbles up to everlasting life to all who freely drink thereof.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The joy of every enterprise of men is temporal, save one: testifying to the everlasting Life revealed in Jesus Christ. "These things we write, so that our joy may be made complete" (1 Jn. 1:4). In Him is life and in Him is joy. And joy does not disappoint for its source is the Life Himself, Who's goings forth is from everlasting to everlasting. In Him reside wisdom and righteousness and these He freely offers to all who are thirsty. Within the heart of man He has placed eternity and the sons of men wonder upon the earth in search of that which is transcendent. What joy is gifted to the bond servants of the Lord who testify to their fellow man of the Life and the transcendent fulfillment and purpose He brings to all who receive Him. The hour is late and the sun is nearing the horizon. The flower fades and the dew of twilight appears on the brow. Time gives way to eternity when pain and sorrow will be no more. The curse is broken, newness of life has come. Joy is given to the heirs of salvation, who take the hand of Christ regardless of the hour. One beggar leads another to the well of Living water; joy bubbles up to everlasting life to all who freely drink thereof.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, December 23, 2012
Ransomed Vessels
J.A. Matteson
By the predetermined council of the Father the Good Shepherd knows each of His sheep, including those who have yet to confess Him; and by means of His atonement He owns them, ransomed vessels destined to walk in good deeds ordained for them before the foundation of the world. "I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd" (Jn. 10:16). Speaking of future Gentile sheep who will experience regeneration and conversion, the effectual call of the Gospel is distinctly proclaimed by Christ. Many Jews and Gentiles will hear, but only the sheep respond in faith. The goats listen but cannot hear because they are not the sheep given to the Son by His Father (Jn. 10:26-27). The sheep respond in faith because they have first been given ears to hear, being made alive in Christ Jesus in the likeness of Lydia, "...the Lord opened her heart to respond to the things spoken by Paul" (Acts 16:14). The LORD is building His church, calling forth in each generation sheep of a chosen race, a holy people who will testify of His mercy and grace. Into these mysteries the heavenly host sing His praises. With great confidence the sheep may testify of His Gospel, being assured that His chosen sheep will hear and believe. In this regard the servants of the Lord rejoice, for their striving is not in vain, but their faithfulness establishes His purposes of redemption from eternity.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
By the predetermined council of the Father the Good Shepherd knows each of His sheep, including those who have yet to confess Him; and by means of His atonement He owns them, ransomed vessels destined to walk in good deeds ordained for them before the foundation of the world. "I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd" (Jn. 10:16). Speaking of future Gentile sheep who will experience regeneration and conversion, the effectual call of the Gospel is distinctly proclaimed by Christ. Many Jews and Gentiles will hear, but only the sheep respond in faith. The goats listen but cannot hear because they are not the sheep given to the Son by His Father (Jn. 10:26-27). The sheep respond in faith because they have first been given ears to hear, being made alive in Christ Jesus in the likeness of Lydia, "...the Lord opened her heart to respond to the things spoken by Paul" (Acts 16:14). The LORD is building His church, calling forth in each generation sheep of a chosen race, a holy people who will testify of His mercy and grace. Into these mysteries the heavenly host sing His praises. With great confidence the sheep may testify of His Gospel, being assured that His chosen sheep will hear and believe. In this regard the servants of the Lord rejoice, for their striving is not in vain, but their faithfulness establishes His purposes of redemption from eternity.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, December 20, 2012
Blessed Assurance
J.A. Matteson
The sons of Adam fret and strain in dreadful anticipation of some adversity intersecting their life. Daily events are perceived as random occurrences, some pleasant, others miserable. The concepts of chance and luck dominate their thinking and govern their actions. Many live lives of quiet desperation in perpetual fear that what they dread most may overtake them. Conversely, the children of God live in the daily assurance of their Father's providential blessing and care. "These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come" (Jn. 8:21). John, under the inspiration of the Holy Spirit, recorded this day in the life of the Savior and interpreted the outcome of His teaching [He was not seized] as ordained by God. The providential outcome itself underscored the will of the Father Who is sovereign over all. What blessed assurance is given to the heirs of salvation for time and eternity? If the heirs may confidently trust in Him for everlasting life, can they not also entrust their daily experiences to Him who loves them and surrendered up His life for them? Absolutely! Entrust the day to the Shepherd of your soul and regardless of the events to follow give thanks to God in all things knowing that He is using them for your good and His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The sons of Adam fret and strain in dreadful anticipation of some adversity intersecting their life. Daily events are perceived as random occurrences, some pleasant, others miserable. The concepts of chance and luck dominate their thinking and govern their actions. Many live lives of quiet desperation in perpetual fear that what they dread most may overtake them. Conversely, the children of God live in the daily assurance of their Father's providential blessing and care. "These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come" (Jn. 8:21). John, under the inspiration of the Holy Spirit, recorded this day in the life of the Savior and interpreted the outcome of His teaching [He was not seized] as ordained by God. The providential outcome itself underscored the will of the Father Who is sovereign over all. What blessed assurance is given to the heirs of salvation for time and eternity? If the heirs may confidently trust in Him for everlasting life, can they not also entrust their daily experiences to Him who loves them and surrendered up His life for them? Absolutely! Entrust the day to the Shepherd of your soul and regardless of the events to follow give thanks to God in all things knowing that He is using them for your good and His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, December 19, 2012
Joyfully Persevere
J.A. Matteson
When Christ bids a man to follow Him it is an invitation to die. First century disciples understood vividly what was implied by picking up ones cross to follow Him. "As a result of this many of His disciples withdrew and were not walking with Him anymore" (Jn. 6:66). The road is narrow and the way difficult that leads to life. Christ refuses to redeem a man on his terms; the Way is His and the means is death. The flesh is characterized by a stubborn inclination bent on independence from divine authority. The Way is spiritually discerned and an enigma to the flesh. Therefore the commands of Christ to those in the flesh are received as harsh, unreasonable, and undesirable. Predictably, when the road narrows and the Way becomes difficult they turn back to the mire. Not so for those born of the Spirit. The sweetness of the Shepherds guidance is received as by One intending to direct them to gentle green pastures and refreshing cold waters. And when the path become difficult they joyfully persevere along its way knowing that the Good Shepherd is leading them to Paradise and will protect them from the evil one. At each higher vista along the road He increases and they decrease to the praise of His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
When Christ bids a man to follow Him it is an invitation to die. First century disciples understood vividly what was implied by picking up ones cross to follow Him. "As a result of this many of His disciples withdrew and were not walking with Him anymore" (Jn. 6:66). The road is narrow and the way difficult that leads to life. Christ refuses to redeem a man on his terms; the Way is His and the means is death. The flesh is characterized by a stubborn inclination bent on independence from divine authority. The Way is spiritually discerned and an enigma to the flesh. Therefore the commands of Christ to those in the flesh are received as harsh, unreasonable, and undesirable. Predictably, when the road narrows and the Way becomes difficult they turn back to the mire. Not so for those born of the Spirit. The sweetness of the Shepherds guidance is received as by One intending to direct them to gentle green pastures and refreshing cold waters. And when the path become difficult they joyfully persevere along its way knowing that the Good Shepherd is leading them to Paradise and will protect them from the evil one. At each higher vista along the road He increases and they decrease to the praise of His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Tuesday, December 18, 2012
The Work of Grace
J.A. Matteson
Blessed is the man who believes in Jesus Christ. The commands He gives; the claims He makes; the predictions He declares are fantastic, so much so that none will accept them apart from grace. "Does this cause you to stumble?" (Jn. 6:61). Believing in Christ is both the simplist act and the most impossible one simultaneously. For to one man the volitional aspect to believe strikes him as clear as a lightening bolt and is the plainest response to all that his heart has seen and heard. To another man His words are hard to accept and he stumbles, remaining in a state of unbelief, spiritually deaf and blind to the Light before him. The Lord spoke exactly when He proclaimed the flesh, or fallen human will, is of no benefit in assisting a man to believe; rather, it is just the opposite...a hindrance. Life which the Spirit gives is predicate to and essential for faith exercised...it is the Spirit Who gives life. For this reason two men hear the same Gospel, one believes and one stumbles. If not for grace both would stumble and remain in darkness. And the Lord describes the work of grace in the heart, "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father" (Jn. 6:65). All are commanded to come to Christ, but apart from grace they lack the moral ability to do so. If any man desires Christ he is indeed blessed. The Lord will never turn away those who come to Him in faith.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Blessed is the man who believes in Jesus Christ. The commands He gives; the claims He makes; the predictions He declares are fantastic, so much so that none will accept them apart from grace. "Does this cause you to stumble?" (Jn. 6:61). Believing in Christ is both the simplist act and the most impossible one simultaneously. For to one man the volitional aspect to believe strikes him as clear as a lightening bolt and is the plainest response to all that his heart has seen and heard. To another man His words are hard to accept and he stumbles, remaining in a state of unbelief, spiritually deaf and blind to the Light before him. The Lord spoke exactly when He proclaimed the flesh, or fallen human will, is of no benefit in assisting a man to believe; rather, it is just the opposite...a hindrance. Life which the Spirit gives is predicate to and essential for faith exercised...it is the Spirit Who gives life. For this reason two men hear the same Gospel, one believes and one stumbles. If not for grace both would stumble and remain in darkness. And the Lord describes the work of grace in the heart, "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father" (Jn. 6:65). All are commanded to come to Christ, but apart from grace they lack the moral ability to do so. If any man desires Christ he is indeed blessed. The Lord will never turn away those who come to Him in faith.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, October 29, 2012
A Heavy Heart
J.A. Matteson
Few occasions more prominently contrast the sovereign activity of the Spirit than familial relationships where certain members have received transformative grace while others remain in darkness; "for from now on five members in one household will be divided, three against two and two against three" (Luke 12:52). Evidence of the authenticity of the Spirit's work in the soul is a resolute commitment to the Christ who calls at the expense of being accepted by members who reject the gospel. Marginalization from the family ethos and estrangement accompany disciples; it is their lot as they are perpetually challenged to deny their foolishness and denounce Christ to once again gain full acceptance into the family fold. But this they will not and cannot do, for His seed remains in them, and they would willingly die a thousand deaths than deny the Savior of their soul who raised them from spiritual death. And so it is with a heavy heart they stand fast as sentinels of grace and light before members in darkness, continually interceding on their behalf that the light of the gospel might pierce through the darkness and they be saved.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Few occasions more prominently contrast the sovereign activity of the Spirit than familial relationships where certain members have received transformative grace while others remain in darkness; "for from now on five members in one household will be divided, three against two and two against three" (Luke 12:52). Evidence of the authenticity of the Spirit's work in the soul is a resolute commitment to the Christ who calls at the expense of being accepted by members who reject the gospel. Marginalization from the family ethos and estrangement accompany disciples; it is their lot as they are perpetually challenged to deny their foolishness and denounce Christ to once again gain full acceptance into the family fold. But this they will not and cannot do, for His seed remains in them, and they would willingly die a thousand deaths than deny the Savior of their soul who raised them from spiritual death. And so it is with a heavy heart they stand fast as sentinels of grace and light before members in darkness, continually interceding on their behalf that the light of the gospel might pierce through the darkness and they be saved.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, October 26, 2012
By Grace
J. A. Matteson
Every religious system on earth seeks so merit a righteous standing before its deity(s) through an appeasement of good works. Christianity is unique in this regard, ascribing an imputed righteousness to the transgressor, not on the basis of works, but by grace through faith in Jesus Christ who God put forth as a propitiation for sin. "But now the righteousness of God apart from the law is revealed...." (Rom. 3:21). The righteousness to which the apostle speaks is not that by which God is righteous, but that righteousness He freely makes available to us who don't have it. The person who thinks they can keep the law fail to grasp its demands. For keeping the law in deed precedes from the heart and the heart of fallen sinners is opposed to the law. The thoughts and intent proceeding from the heart of sinners self-validate the laws indictment that all have sinned and fallen short of the glory of God. Helpless and hopeless are transgressors of the law who's will is in bondage to sin and death. But praise be to God who by grace raises the dead and brings into existence that which did not exist; namely, faith.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Every religious system on earth seeks so merit a righteous standing before its deity(s) through an appeasement of good works. Christianity is unique in this regard, ascribing an imputed righteousness to the transgressor, not on the basis of works, but by grace through faith in Jesus Christ who God put forth as a propitiation for sin. "But now the righteousness of God apart from the law is revealed...." (Rom. 3:21). The righteousness to which the apostle speaks is not that by which God is righteous, but that righteousness He freely makes available to us who don't have it. The person who thinks they can keep the law fail to grasp its demands. For keeping the law in deed precedes from the heart and the heart of fallen sinners is opposed to the law. The thoughts and intent proceeding from the heart of sinners self-validate the laws indictment that all have sinned and fallen short of the glory of God. Helpless and hopeless are transgressors of the law who's will is in bondage to sin and death. But praise be to God who by grace raises the dead and brings into existence that which did not exist; namely, faith.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, September 27, 2012
Faithful Ambassadors
J.A. Matteson
Faithful ambassadors neither add to nor subtract from the message entrusted to them. Ambassadors of state often put their necks on the line when recipients of the message are hostile to it. Ambassadors often suffer the brunt of rejection on behalf of the sovereign they represent. "As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord" (James 5:10). Pluralism and secularism are not friendly toward ambassadors of Jesus Christ. For ambassadors deliver a message of propositional truth, a divine ultimatum of an impending day of judgment for sin. The message of Christ's ambassadors is both dire and hopeful. It is unconcerned with bolstering self esteem; rather, it obliterates it. It is not mindful of political correctness; to the contrary, its fidelity to truth is antithetical to the whims of cultural acceptance. Indeed, the foreign origin of the cross is so repugnant to sinners that its acceptance is soley dependant upon grace. Blessed are those who believe the gospel, for they are the true children of Abraham according to the promise, displaying the righteousness of God, that imputed by faith. Therefore, let the ambassadors of Christ deliver the pure message of the cross without alteration. For it is His message, empowered by the Spirit that saves, and it is not dependant on the eloquence of the messenger. To the praise of His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Faithful ambassadors neither add to nor subtract from the message entrusted to them. Ambassadors of state often put their necks on the line when recipients of the message are hostile to it. Ambassadors often suffer the brunt of rejection on behalf of the sovereign they represent. "As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord" (James 5:10). Pluralism and secularism are not friendly toward ambassadors of Jesus Christ. For ambassadors deliver a message of propositional truth, a divine ultimatum of an impending day of judgment for sin. The message of Christ's ambassadors is both dire and hopeful. It is unconcerned with bolstering self esteem; rather, it obliterates it. It is not mindful of political correctness; to the contrary, its fidelity to truth is antithetical to the whims of cultural acceptance. Indeed, the foreign origin of the cross is so repugnant to sinners that its acceptance is soley dependant upon grace. Blessed are those who believe the gospel, for they are the true children of Abraham according to the promise, displaying the righteousness of God, that imputed by faith. Therefore, let the ambassadors of Christ deliver the pure message of the cross without alteration. For it is His message, empowered by the Spirit that saves, and it is not dependant on the eloquence of the messenger. To the praise of His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, September 1, 2012
All Power and Authority
J.A. Matteson
A notable hush filled the sanctuary of heaven as the elders paused in anticipation of the One worthy to open the book closed up with seven seals. "Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, 'Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing'" (Rev. 5:12). Enduring His humiliation on the cross the Son of God is exalted to supremacy. The Lamb that was slain in meekness is coronated with power and might. The Lamb who was received up into heaven will soon return as the Lion of the tribe of Judah to vanquish His foes. All power and authority is given to the Son who will reign in righteousness and shatter with a rod of iron His opposition. All of the energy of the nuclear weapons of men, multiplied tens of millions of times, are as a scant whimper in comparison to one word spoken by the Lamb in judgment. Make straight a highway for our God. Let us lift up our hearts for the reception of the Lamb, for the day of His appearing is near.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
A notable hush filled the sanctuary of heaven as the elders paused in anticipation of the One worthy to open the book closed up with seven seals. "Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, 'Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing'" (Rev. 5:12). Enduring His humiliation on the cross the Son of God is exalted to supremacy. The Lamb that was slain in meekness is coronated with power and might. The Lamb who was received up into heaven will soon return as the Lion of the tribe of Judah to vanquish His foes. All power and authority is given to the Son who will reign in righteousness and shatter with a rod of iron His opposition. All of the energy of the nuclear weapons of men, multiplied tens of millions of times, are as a scant whimper in comparison to one word spoken by the Lamb in judgment. Make straight a highway for our God. Let us lift up our hearts for the reception of the Lamb, for the day of His appearing is near.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, August 29, 2012
Seek Him and His Will
J.A. Matteson
Beware of trusting in the gifts rather than the Giver of gifts, it is a snare and only leads to despair. Commonly a repressed people place their hope and trust in he who appears able to rescue them from their plight. This is folly and chasing the wind. For the LORD alone exalts one man and debases another according to the good pleasure of His will. "I will say to the LORD, 'my refuge and my fortress, my God in whom I trust!'" (Ps. 91:2). Delight in the gifts of God, but hope in the LORD only. Be glad in the pleasing providential developments of the LORD, but grant to Him His sovereign place to work things according to His purposes. With diligence and skill perform your task with all your might, but place the fruit of your labor at the foot of the cross as an offering pleasing to the LORD, and find in Him satisfaction and rest. The LORD performs His redemptive purposes, seek Him and His will in all things and He will give rest for your soul.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Beware of trusting in the gifts rather than the Giver of gifts, it is a snare and only leads to despair. Commonly a repressed people place their hope and trust in he who appears able to rescue them from their plight. This is folly and chasing the wind. For the LORD alone exalts one man and debases another according to the good pleasure of His will. "I will say to the LORD, 'my refuge and my fortress, my God in whom I trust!'" (Ps. 91:2). Delight in the gifts of God, but hope in the LORD only. Be glad in the pleasing providential developments of the LORD, but grant to Him His sovereign place to work things according to His purposes. With diligence and skill perform your task with all your might, but place the fruit of your labor at the foot of the cross as an offering pleasing to the LORD, and find in Him satisfaction and rest. The LORD performs His redemptive purposes, seek Him and His will in all things and He will give rest for your soul.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, August 26, 2012
The Internal Evidence
J.A. Matteson
Two men listen to the same sermon. The preacher's appeal to repent and believe in Christ is heard by one man who gives mental assent to the message, agreeing with its premise, but he fails to entrust himself to Christ alone to save him, and continues in vain to attempt to merit God's forgiveness through good works. The other man also gives mental assent to the message, but this man also surrenders any hope of eternal salvation to Christ alone, entrusting his fate to Him, "for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified" (Rom. 2:13). And what does the Law demand? Listen to the apostle evangelize his antagonist, "'Sirs, what must I do to be saved?' They said, 'Believe in the Lord Jesus Christ, and you will be saved....'" (Acts 16:30-31). As Habakkuk observed, "But the righteous will live by his faith" (Hab. 2:4). The writer to the Hebrews noted, "Faith is the assurance of things hoped for, the conviction of things not seen" (Heb. 11:1). What can we say to these things? That the assurance of the hope offered to sinners of eternal life through the vicarious death of Christ is the internal evidence of the grace of God, witnessed externally by the world in a life that daily lives by faith. And this is the gift of God. To the praise of His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Two men listen to the same sermon. The preacher's appeal to repent and believe in Christ is heard by one man who gives mental assent to the message, agreeing with its premise, but he fails to entrust himself to Christ alone to save him, and continues in vain to attempt to merit God's forgiveness through good works. The other man also gives mental assent to the message, but this man also surrenders any hope of eternal salvation to Christ alone, entrusting his fate to Him, "for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified" (Rom. 2:13). And what does the Law demand? Listen to the apostle evangelize his antagonist, "'Sirs, what must I do to be saved?' They said, 'Believe in the Lord Jesus Christ, and you will be saved....'" (Acts 16:30-31). As Habakkuk observed, "But the righteous will live by his faith" (Hab. 2:4). The writer to the Hebrews noted, "Faith is the assurance of things hoped for, the conviction of things not seen" (Heb. 11:1). What can we say to these things? That the assurance of the hope offered to sinners of eternal life through the vicarious death of Christ is the internal evidence of the grace of God, witnessed externally by the world in a life that daily lives by faith. And this is the gift of God. To the praise of His glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, August 24, 2012
The Central Question
J.A. Matteson
Central to all spiritual discussions is a biblical litmus test among participants. "We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error" (1 Jn. 4:6). Apostolic teaching delineating the Person and work of Jesus Christ is inspired by the Holy Spirit. He who has the Spirit accepts the inspired teachings of the apostles as authoritative. He who does not have the Spirit rejects them for the natural man does not accept the things of the Spirit nor can he understand them for they are spiritually discerned (1 Cor. 2:14). The eternal Word became flesh in the Person of Jesus Christ. He who denies the incarnation of the eternal Word rejects the apostolic teaching. He who rejects the apostles rejects the Son who sent them and the Father who sent His Son. The central question to be asked in spiritual discourse is "Who do you say Jesus Christ is?" the answer to that question reveals whether the person to whom you are conversing with has the Holy Spirit, for no one can confess Jesus is Lord accept by the Spirit (1 Cor. 12:3). By this we know the children of God.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Central to all spiritual discussions is a biblical litmus test among participants. "We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error" (1 Jn. 4:6). Apostolic teaching delineating the Person and work of Jesus Christ is inspired by the Holy Spirit. He who has the Spirit accepts the inspired teachings of the apostles as authoritative. He who does not have the Spirit rejects them for the natural man does not accept the things of the Spirit nor can he understand them for they are spiritually discerned (1 Cor. 2:14). The eternal Word became flesh in the Person of Jesus Christ. He who denies the incarnation of the eternal Word rejects the apostolic teaching. He who rejects the apostles rejects the Son who sent them and the Father who sent His Son. The central question to be asked in spiritual discourse is "Who do you say Jesus Christ is?" the answer to that question reveals whether the person to whom you are conversing with has the Holy Spirit, for no one can confess Jesus is Lord accept by the Spirit (1 Cor. 12:3). By this we know the children of God.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, August 19, 2012
Give Thanks
J.A. Matteson
An attitude of gratitude makes the heart merry; stinken thinkin will leave you sinkin. "Oh give thanks to the LORD, call upon His name; make known His deeds among the peoples" (Ps. 105:1). Admission of dependence upon the LORD is wisdom and a strong refuge; the proud will find himself cut off and vulnerable. Love experienced finds expression; where relationships are distant conversation is silenced. The occasions to give thanks are innumerable. The time to call upon the name of the LORD is now. The variety of ways to witness to the wonders of the LORD know no bounds. Surely goodness and mercy will follow the pilgrims of the LORD this day and forever more. Declare His faithfulness to all generations.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
An attitude of gratitude makes the heart merry; stinken thinkin will leave you sinkin. "Oh give thanks to the LORD, call upon His name; make known His deeds among the peoples" (Ps. 105:1). Admission of dependence upon the LORD is wisdom and a strong refuge; the proud will find himself cut off and vulnerable. Love experienced finds expression; where relationships are distant conversation is silenced. The occasions to give thanks are innumerable. The time to call upon the name of the LORD is now. The variety of ways to witness to the wonders of the LORD know no bounds. Surely goodness and mercy will follow the pilgrims of the LORD this day and forever more. Declare His faithfulness to all generations.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, August 17, 2012
Proclaim the Full Counsel
J.A. Matteson
As with Jeremiah's generation it is fashionable today for the grace of God to be elevated over his justice. Preacher's declare the delightful attributes of God while downplaying or ignoring His justice, righteousness, wrath, and demand for repentance. Sermon subjects bear witness to this reality. When was the last time you heard a compelling sermon on Hell, the attribute of God's wrath or eternal damnation? Rather, preachers and their congregations too often presume upon the grace of God while they continue to live in sin. "They keep saying to those who despise Me, 'The LORD has said, "You will have peace'"; and to everyone who walks in the stubbornness of his own heart, they say, 'Calamity will not come upon you'" (Jer. 23:17). Certainly God is love, but He is also holy and will not turn a blind eye to unrighteousness. Preacher's who do not warn their flocks of the justice and wrath of God do them a grave disservice. Loving correction from God's word is as a sweet balm to His children, for a broken spirit and contrite heart is delightful in His eyes. May the preachers of this generation proclaim the full council of God's word and not tickle the ear with empty rhetoric that does not profit
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
As with Jeremiah's generation it is fashionable today for the grace of God to be elevated over his justice. Preacher's declare the delightful attributes of God while downplaying or ignoring His justice, righteousness, wrath, and demand for repentance. Sermon subjects bear witness to this reality. When was the last time you heard a compelling sermon on Hell, the attribute of God's wrath or eternal damnation? Rather, preachers and their congregations too often presume upon the grace of God while they continue to live in sin. "They keep saying to those who despise Me, 'The LORD has said, "You will have peace'"; and to everyone who walks in the stubbornness of his own heart, they say, 'Calamity will not come upon you'" (Jer. 23:17). Certainly God is love, but He is also holy and will not turn a blind eye to unrighteousness. Preacher's who do not warn their flocks of the justice and wrath of God do them a grave disservice. Loving correction from God's word is as a sweet balm to His children, for a broken spirit and contrite heart is delightful in His eyes. May the preachers of this generation proclaim the full council of God's word and not tickle the ear with empty rhetoric that does not profit
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
To Be Known
J.A. Matteson
To posses insight into the ways of another may be gained by observation; acquaintance with the intent of another's ways is only enjoyed by self-revelation of that person to an intimate. "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Jn. 17:3). To "know" is to be privileged to have an inside track not universally enjoyed. Such knowledge is by grace, by invitation, and not meritorious. To know God is to be know by God. To be know by God is to be the object of His affection, purpose, and redemptive plan in eternity past before the earth existed. To know God is passive is the sense that He cannot be know by human inquiry apart from His initiative in revealing Himself. As a bridegroom reveals his heart to his beloved so God reveals Himself to those know by Him in eternity. In the fullness of time the call of the Good Shepherd is heard in the spirit of those know by God, who in turn come to know Him in response to His self-revelation to them. And this is the highest privilege offered to man, surpassing all the wealth the world may offer.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
To posses insight into the ways of another may be gained by observation; acquaintance with the intent of another's ways is only enjoyed by self-revelation of that person to an intimate. "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Jn. 17:3). To "know" is to be privileged to have an inside track not universally enjoyed. Such knowledge is by grace, by invitation, and not meritorious. To know God is to be know by God. To be know by God is to be the object of His affection, purpose, and redemptive plan in eternity past before the earth existed. To know God is passive is the sense that He cannot be know by human inquiry apart from His initiative in revealing Himself. As a bridegroom reveals his heart to his beloved so God reveals Himself to those know by Him in eternity. In the fullness of time the call of the Good Shepherd is heard in the spirit of those know by God, who in turn come to know Him in response to His self-revelation to them. And this is the highest privilege offered to man, surpassing all the wealth the world may offer.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
God's Choosing
J.A. Matteson
The rising sun illuminates the mountain's majesty; the viper conceals itself in the shadow of the rock, lying in wait for the unsuspecting. The LORD is the Maker of them both, one for honor, one for dishonor. "'Can I not, O house of Israel, deal with you as this potter does?' declares the LORD. 'Behold, like the clay in the potter's hand, so are you in My hand, O house of Israel'" (Jer. 18:6). God's sovereignty over His creation is self-evident. The pine tree does not say, "Why am I not a fir? Nor does the salmon protest, "Why have You made me this way and not like the halibut?" In His wisdom the LORD knows each of His creatures and their ends. God knows their future because He has ordained it to glorify Himself. Some vessels He has created for honor and some for dishonor. The sovereign power of God's choosing is readily seen. One man is tall and another short. One woman has brown hair and another blond. One person is wise and another simple. The LORD has ordained all things, things pertaining to mortality and immortality, salvation and perdition. And into this mystery the children of God gratefully marvel and angels long to understand.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The rising sun illuminates the mountain's majesty; the viper conceals itself in the shadow of the rock, lying in wait for the unsuspecting. The LORD is the Maker of them both, one for honor, one for dishonor. "'Can I not, O house of Israel, deal with you as this potter does?' declares the LORD. 'Behold, like the clay in the potter's hand, so are you in My hand, O house of Israel'" (Jer. 18:6). God's sovereignty over His creation is self-evident. The pine tree does not say, "Why am I not a fir? Nor does the salmon protest, "Why have You made me this way and not like the halibut?" In His wisdom the LORD knows each of His creatures and their ends. God knows their future because He has ordained it to glorify Himself. Some vessels He has created for honor and some for dishonor. The sovereign power of God's choosing is readily seen. One man is tall and another short. One woman has brown hair and another blond. One person is wise and another simple. The LORD has ordained all things, things pertaining to mortality and immortality, salvation and perdition. And into this mystery the children of God gratefully marvel and angels long to understand.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
A Resolute Calmness
J.A. Matteson
"For he will be like a tree planted by water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit" (Jer. 17:8). The children of God and the children of satan are obvious, being revealed by the winnowing fork of affliction. Pilgrims are an enigma to the sons of Adam, for they cannot understand their ways. In the midst of turmoil a resolute calmness characterizes the soul that abides in the transcendent power and presence of Christ. Rejoicing in the wisdom of Christ who works all things together for good, pilgrims rest in the everlasting arms of the Lamb of God who publicly declared His love for all who trust in Him. The tide may rise, the heat my be scorching, the waves may roar, the wind may blow. Amidst it all a sublime smile is found in the face of the child of the King of heaven whose trust remains in Him who died for them in order that they may live eternally with Him.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"For he will be like a tree planted by water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit" (Jer. 17:8). The children of God and the children of satan are obvious, being revealed by the winnowing fork of affliction. Pilgrims are an enigma to the sons of Adam, for they cannot understand their ways. In the midst of turmoil a resolute calmness characterizes the soul that abides in the transcendent power and presence of Christ. Rejoicing in the wisdom of Christ who works all things together for good, pilgrims rest in the everlasting arms of the Lamb of God who publicly declared His love for all who trust in Him. The tide may rise, the heat my be scorching, the waves may roar, the wind may blow. Amidst it all a sublime smile is found in the face of the child of the King of heaven whose trust remains in Him who died for them in order that they may live eternally with Him.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, August 12, 2012
The Giver of Gifts
J.A. Matteson
The idolatry of humanism knows many faces. The grace of God is revealed through natural endowments and His providence. Take heed that your trust does not subtly shift to the gifts from the Giver of the gifts, transforming that which is a blessing into a snare. "Thus says the LORD, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of His might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me...." (Jer. 9:23-24). The person with a high intellectual capacity may convince himself that it is his wisdom that has resulted in success. The powerful through position or physical might may take pride in his lot. The wealthy may revel that his riches were the seed to still further abundance. Fools, all of them. What does any man have that he has not received from the LORD? The LORD gives and the LORD takes away. If the LORD grants a season of plenty, give thanks, for it is He who gives one the ability to prosper. If the LORD should lead you to the barren plains of want, give thanks, for you have not received that which all men deserve by the hand of a just and holy God. All that a man has, whether by natural endowment or providential blessing, is a gift of God. Let the pilgrim of the LORD make Him his trust with thanksgiving and praise.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The idolatry of humanism knows many faces. The grace of God is revealed through natural endowments and His providence. Take heed that your trust does not subtly shift to the gifts from the Giver of the gifts, transforming that which is a blessing into a snare. "Thus says the LORD, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of His might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me...." (Jer. 9:23-24). The person with a high intellectual capacity may convince himself that it is his wisdom that has resulted in success. The powerful through position or physical might may take pride in his lot. The wealthy may revel that his riches were the seed to still further abundance. Fools, all of them. What does any man have that he has not received from the LORD? The LORD gives and the LORD takes away. If the LORD grants a season of plenty, give thanks, for it is He who gives one the ability to prosper. If the LORD should lead you to the barren plains of want, give thanks, for you have not received that which all men deserve by the hand of a just and holy God. All that a man has, whether by natural endowment or providential blessing, is a gift of God. Let the pilgrim of the LORD make Him his trust with thanksgiving and praise.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, August 8, 2012
Joy Upon Joy
J.A. Matteson
Ignorance of the LORD's ways brings anxiety, and knowledge of the Holy One of Israel is calm. "The LORD your God is in your midst, a victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy" (Zeph. 3:17). Whether upon the highest summit or the lowest valley, the LORD Almighty is there. Whatever the accomplishment this day, it is the LORD of Hosts Who secures the victory, apart from Him nothing is possible. Give honor and praise to the LORD, His loving kindness endures forever. Delightful and unending are the LORD's thoughts toward His people; His love for them stretches beyond Orion, exceeding the farthest reaches of the Pleiades, surpassing the grains of sand upon the shore. Heaven's courts ring out with the voice of the LORD Most High who with indescribable joy proclaims His love over the sheep of His pasture, securing their inheritance in the Beloved by His marvelous promises. O joy upon joy, for the LORD is with His people now and forever more. Let not the wicked contend with the children of the King of kings and LORD of Lords, for as surely as the sun rises, His fury will visit those who harm His children.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Ignorance of the LORD's ways brings anxiety, and knowledge of the Holy One of Israel is calm. "The LORD your God is in your midst, a victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy" (Zeph. 3:17). Whether upon the highest summit or the lowest valley, the LORD Almighty is there. Whatever the accomplishment this day, it is the LORD of Hosts Who secures the victory, apart from Him nothing is possible. Give honor and praise to the LORD, His loving kindness endures forever. Delightful and unending are the LORD's thoughts toward His people; His love for them stretches beyond Orion, exceeding the farthest reaches of the Pleiades, surpassing the grains of sand upon the shore. Heaven's courts ring out with the voice of the LORD Most High who with indescribable joy proclaims His love over the sheep of His pasture, securing their inheritance in the Beloved by His marvelous promises. O joy upon joy, for the LORD is with His people now and forever more. Let not the wicked contend with the children of the King of kings and LORD of Lords, for as surely as the sun rises, His fury will visit those who harm His children.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, August 6, 2012
Narrow is the Way
J.A. Matteson
Perspective is a gift of God; perseverance the fruit of His Spirit. "The LORD God is my strength, and He has made my feet like hinds' feet, and makes me walk on my high places" (Hab. 3:19). Narrow is the way and difficult the path that leads to vistas of magnificence. In the valley hoards of souls wag their heads contemptuously to those choosing the path less traveled, that way which promises difficulty and peril. Along the way a multitude of adversaries seek to persuade the traveller to turn back, the path is too difficult, and the One who promised delights unspeakable from the summit cannot be trusted. Those called by Him who resides in unapproachable light are not diswaded, but continue their assent undaunted. To their astonishment the higher they climb the stronger and nimbler their feet become to jump from stone to stone and the better they are able to see the sorrowful end of the masses who took the wide and easy path of the valley below.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Perspective is a gift of God; perseverance the fruit of His Spirit. "The LORD God is my strength, and He has made my feet like hinds' feet, and makes me walk on my high places" (Hab. 3:19). Narrow is the way and difficult the path that leads to vistas of magnificence. In the valley hoards of souls wag their heads contemptuously to those choosing the path less traveled, that way which promises difficulty and peril. Along the way a multitude of adversaries seek to persuade the traveller to turn back, the path is too difficult, and the One who promised delights unspeakable from the summit cannot be trusted. Those called by Him who resides in unapproachable light are not diswaded, but continue their assent undaunted. To their astonishment the higher they climb the stronger and nimbler their feet become to jump from stone to stone and the better they are able to see the sorrowful end of the masses who took the wide and easy path of the valley below.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, August 5, 2012
Christ is All in All
J.A. Matteson
"In the beginning God...." (Gen. 1:1). Consider this Spirit inspired truth uttered by Moses and absorb its implications. God is eternal and before all things. God is then necessarily in the midst of all things progressively, and the end of all things conclusively. The joy of pilgrims is the omnipresent immediacy of Christ who was and is and is to come, "lo I am with you always, even to the end of the age" (Matt. 28:20). At every beginning in your life Christ is there. We live and move and have our being in the linear dimension of time. At the beginning of this day, Christ is there. At the beginning of occasions of triumphant joy, Christ is there. At the beginning of tragedy and heartbreak, Christ is there. At the beginning of pondering alternative future plans, Christ is there. Christ is at the beginnig of all things, in the midst of all things, and at the collusion of all things. Christ is all in all. Contemplate the number of beginnings in time that define each day of your life and rest in the reality of the presence of Christ in all of them. Christ is the alpha and omega, the beginning and the end.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"In the beginning God...." (Gen. 1:1). Consider this Spirit inspired truth uttered by Moses and absorb its implications. God is eternal and before all things. God is then necessarily in the midst of all things progressively, and the end of all things conclusively. The joy of pilgrims is the omnipresent immediacy of Christ who was and is and is to come, "lo I am with you always, even to the end of the age" (Matt. 28:20). At every beginning in your life Christ is there. We live and move and have our being in the linear dimension of time. At the beginning of this day, Christ is there. At the beginning of occasions of triumphant joy, Christ is there. At the beginning of tragedy and heartbreak, Christ is there. At the beginning of pondering alternative future plans, Christ is there. Christ is at the beginnig of all things, in the midst of all things, and at the collusion of all things. Christ is all in all. Contemplate the number of beginnings in time that define each day of your life and rest in the reality of the presence of Christ in all of them. Christ is the alpha and omega, the beginning and the end.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, August 2, 2012
Sentinels of Righteousness
J.A. Matteson
The charismatic personality of a government leader with evil intent may corrupt the sensibilities of otherwise rational people. "But they [Nation of Israel] did not listen [to the warnings of the prophets], and Manasseh seduced them to do evil more than the nations whom the LORD destroyed before the sons of Israel" (2 Kings 21:9). In this regard history repeats itself from generation to generation, from nation to nation. When a people become numb in soul to performing evil, declaring good evil and evil good, God's judgement follows. Woe to the sentinels of righteousness who stand firm in declaring the moral standards of the LORD in the midst of a perverse people, for as rabid dogs men of depraved mind turn and tear them to shreds. Practitioners of wickedness work in dark places, detesting the Light and those who wield it, and with all their might they endeavor to conceal it. The mercy and compassion of the LORD will not forget Jacob nor His inheritance. It is the kindness of the LORD that leads His people to repentance to the praise and glory of His wonderful name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The charismatic personality of a government leader with evil intent may corrupt the sensibilities of otherwise rational people. "But they [Nation of Israel] did not listen [to the warnings of the prophets], and Manasseh seduced them to do evil more than the nations whom the LORD destroyed before the sons of Israel" (2 Kings 21:9). In this regard history repeats itself from generation to generation, from nation to nation. When a people become numb in soul to performing evil, declaring good evil and evil good, God's judgement follows. Woe to the sentinels of righteousness who stand firm in declaring the moral standards of the LORD in the midst of a perverse people, for as rabid dogs men of depraved mind turn and tear them to shreds. Practitioners of wickedness work in dark places, detesting the Light and those who wield it, and with all their might they endeavor to conceal it. The mercy and compassion of the LORD will not forget Jacob nor His inheritance. It is the kindness of the LORD that leads His people to repentance to the praise and glory of His wonderful name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, August 1, 2012
Trust in the Lord
J.A. Matteson
Misguided alliances sadden the heart; and trust misplaced is bitter to the soul. "My soul, wait in silence for God only, for my hope is from Him" (Ps. 62:5). As the sovereign, God has so ordered creation that glory, honor, power, and hope are expressions of His Person. God is both the expression and object of hope. All created things are temporal and imperfect. Hoping in the perishable ends in despair, for that which is perishable cannot supply hope eternal. The inclination of fallen man is to trust it creation rather than God. A jaded cynicism often characterizes the soul that has experienced repeated disappointment by hoping in creation rather than God. Those who trust in the LORD will never be disappointed and they will rise on the dawn with joy in the expectancy of His grace. In all situations, in every activity, in each relationship trust in the LORD of creation, for He is LORD of all, the eternal sovereign in whom your hope is rightly placed.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Misguided alliances sadden the heart; and trust misplaced is bitter to the soul. "My soul, wait in silence for God only, for my hope is from Him" (Ps. 62:5). As the sovereign, God has so ordered creation that glory, honor, power, and hope are expressions of His Person. God is both the expression and object of hope. All created things are temporal and imperfect. Hoping in the perishable ends in despair, for that which is perishable cannot supply hope eternal. The inclination of fallen man is to trust it creation rather than God. A jaded cynicism often characterizes the soul that has experienced repeated disappointment by hoping in creation rather than God. Those who trust in the LORD will never be disappointed and they will rise on the dawn with joy in the expectancy of His grace. In all situations, in every activity, in each relationship trust in the LORD of creation, for He is LORD of all, the eternal sovereign in whom your hope is rightly placed.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, July 27, 2012
Affliction
J.A. Matteson
Even the inexperienced can sail a boat on calm water and may be credited with skill they lack. The true measure of proficiency is only revealed in high seas. The goodness of God tests and refines character through the high seas of affliction, "Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction" (Isaiah 48:10). The essence of affliction is the same whether purposed as pruning or chastening, the former not of sin, the latter of sin. Pruning is the gift of God to His children that they may yield more fruit to the praise of His glory. Chastening is the gift of God to correct erring children and reestablish them to the path of righteousness. Delightful to the LORD are the earnest supplications of His children in the midst of affliction. For the fruit of sin is stiff necked independence, while the fruit of the Spirit is dependence upon Christ. The Lord is not capricious that He should send affliction without purpose. Inquire of the Lord and He will reveal the purpose of affliction whether it is of pruning of chastening. In all things giving praise to His glorious name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Even the inexperienced can sail a boat on calm water and may be credited with skill they lack. The true measure of proficiency is only revealed in high seas. The goodness of God tests and refines character through the high seas of affliction, "Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction" (Isaiah 48:10). The essence of affliction is the same whether purposed as pruning or chastening, the former not of sin, the latter of sin. Pruning is the gift of God to His children that they may yield more fruit to the praise of His glory. Chastening is the gift of God to correct erring children and reestablish them to the path of righteousness. Delightful to the LORD are the earnest supplications of His children in the midst of affliction. For the fruit of sin is stiff necked independence, while the fruit of the Spirit is dependence upon Christ. The Lord is not capricious that He should send affliction without purpose. Inquire of the Lord and He will reveal the purpose of affliction whether it is of pruning of chastening. In all things giving praise to His glorious name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, July 11, 2012
Maturity in Grace
J.A. Matteson
Grace produces reverence toward Him who brings life out of death. A profound sense of gratefulness consumes the child of God. Offensive to the heirs of Life are words and deeds that disregard the Lord of glory by ignorant men, who with contempt reject His statutes and His Son. "Burning indignation has seized me because of the wicked, who forsake Your law" (Ps. 119:53). Grace tempers righteous indignation and is able to transform it to compassion. For the anger of man does not accomplish the righteousness of God. And in as much as the sweet rains from heaven fall on the just and unjust alike, so grace works compassion in the heart of the saints to recall the end of the wicked apart from Christ, and that but by His grace they too would face perdition. While indignation testifies to His seed within, compassion reveals maturity in grace. Jesus Christ came to seek the ungodly, the vile, the wicked who forsook the law of God. As sons and daughters of God His calling and mission of mercy is ours.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Grace produces reverence toward Him who brings life out of death. A profound sense of gratefulness consumes the child of God. Offensive to the heirs of Life are words and deeds that disregard the Lord of glory by ignorant men, who with contempt reject His statutes and His Son. "Burning indignation has seized me because of the wicked, who forsake Your law" (Ps. 119:53). Grace tempers righteous indignation and is able to transform it to compassion. For the anger of man does not accomplish the righteousness of God. And in as much as the sweet rains from heaven fall on the just and unjust alike, so grace works compassion in the heart of the saints to recall the end of the wicked apart from Christ, and that but by His grace they too would face perdition. While indignation testifies to His seed within, compassion reveals maturity in grace. Jesus Christ came to seek the ungodly, the vile, the wicked who forsook the law of God. As sons and daughters of God His calling and mission of mercy is ours.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Tuesday, July 10, 2012
Divine Silence
J.A. Matteson
Pilgrims of I AM are the work of His hands, vessels of honor. The design and purpose of each vessel is established by the LORD; their sanctification and glorification are guaranteed. "The LORD will perfect that which concerns me: Your mercy, O LORD, endures forever: do not forsake the works of Your hands" (Ps. 138:8). In the routine rhythm of daily life the flesh may be tempted to consider the LORD distant and unaware of perplexing circumstances, especially when they appear contrary. The goodness of God from time to time is experienced in His silence, not as a result of sin, but because of His earnest affection for His children, to bring them into a greater dependence on Him. Ease tends to cultivate self-reliance, difficulty yields the delightful fruit that matures by abiding. It is not unusual to feel abandoned in seasons of divine silence, yet it is the gift of God and results in the further sanctification to those who humble themselves before the LORD their Maker, Redeemer, and King.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Pilgrims of I AM are the work of His hands, vessels of honor. The design and purpose of each vessel is established by the LORD; their sanctification and glorification are guaranteed. "The LORD will perfect that which concerns me: Your mercy, O LORD, endures forever: do not forsake the works of Your hands" (Ps. 138:8). In the routine rhythm of daily life the flesh may be tempted to consider the LORD distant and unaware of perplexing circumstances, especially when they appear contrary. The goodness of God from time to time is experienced in His silence, not as a result of sin, but because of His earnest affection for His children, to bring them into a greater dependence on Him. Ease tends to cultivate self-reliance, difficulty yields the delightful fruit that matures by abiding. It is not unusual to feel abandoned in seasons of divine silence, yet it is the gift of God and results in the further sanctification to those who humble themselves before the LORD their Maker, Redeemer, and King.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, July 6, 2012
Every Moment
J.A. Matteson
The capacity of volitional choice predicated upon reason distinguishes humans from the animal kingdom. "For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits" (1 Cor. 16:7). To wish and hope for certain future events is uniquely human. And unlike the pagan who lives life under the sun by fate, the pilgrims of the LORD rest in His love and purpose toward them revealed by providence. Equipped with the capacity to plan their way forward the saints reason out paths which they conclude will advance the kingdom and glorify Christ. While noble, their best laid plans may be interrupted by He who alone is omniscient. Whereas the world becomes unsettled when plans are frustrated by impersonal fate, the pilgrim of God knows all is well with his soul in the providence of Him whose love toward him endures forever. In this regard every moment of the pilgrims life is one of wonder, knowing that in the midst of unexpected providences He is working all things together for good to those who love Him and are the called according to His purpose (Rom. 8:28). Beloved, rejoice in the wisdom of the LORD this day. Again I say rejoice!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The capacity of volitional choice predicated upon reason distinguishes humans from the animal kingdom. "For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits" (1 Cor. 16:7). To wish and hope for certain future events is uniquely human. And unlike the pagan who lives life under the sun by fate, the pilgrims of the LORD rest in His love and purpose toward them revealed by providence. Equipped with the capacity to plan their way forward the saints reason out paths which they conclude will advance the kingdom and glorify Christ. While noble, their best laid plans may be interrupted by He who alone is omniscient. Whereas the world becomes unsettled when plans are frustrated by impersonal fate, the pilgrim of God knows all is well with his soul in the providence of Him whose love toward him endures forever. In this regard every moment of the pilgrims life is one of wonder, knowing that in the midst of unexpected providences He is working all things together for good to those who love Him and are the called according to His purpose (Rom. 8:28). Beloved, rejoice in the wisdom of the LORD this day. Again I say rejoice!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, June 29, 2012
Consider Him
J.A. Matteson
A great lamentation is heard across the land; evil prospers. "When the righteous increase, the people rejoice; but when a wicked man rules, the people groan" (Prov. 29:2). The hand of tyranny knows many faces, and the foundation of freedom is the right to be left alone. The LORD hears the cry of His people from heaven. Where is righteousness and why do the wicked prosper? How is it men of deceitful intent flourish? The LORD of Hosts with a mighty hand delivers His people, He is their trust and bulwark. The wicked look to idols and feeble men for salvation; the righteous to the God of heaven and earth. Seek the LORD while He may be found; humble your heart before I Am and He will lift you up; denounce every wicked way and implore His great mercy. Then perhaps the graciousness of the LORD will shine upon you and give you peace. Deliver Your people, O LORD, our hope and salvation. The LORD is good and His lovingkindness endures forever. The wicked wither and perish, but the Word of our God endures from generation to generation. Trust not in the implements of men; consider Him who spoke worlds into existence. With a mighty hand He delivers His people who put their trust in Him. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
A great lamentation is heard across the land; evil prospers. "When the righteous increase, the people rejoice; but when a wicked man rules, the people groan" (Prov. 29:2). The hand of tyranny knows many faces, and the foundation of freedom is the right to be left alone. The LORD hears the cry of His people from heaven. Where is righteousness and why do the wicked prosper? How is it men of deceitful intent flourish? The LORD of Hosts with a mighty hand delivers His people, He is their trust and bulwark. The wicked look to idols and feeble men for salvation; the righteous to the God of heaven and earth. Seek the LORD while He may be found; humble your heart before I Am and He will lift you up; denounce every wicked way and implore His great mercy. Then perhaps the graciousness of the LORD will shine upon you and give you peace. Deliver Your people, O LORD, our hope and salvation. The LORD is good and His lovingkindness endures forever. The wicked wither and perish, but the Word of our God endures from generation to generation. Trust not in the implements of men; consider Him who spoke worlds into existence. With a mighty hand He delivers His people who put their trust in Him. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, June 27, 2012
Counter-Cultural
J.A. Matteson
Many young Americans who came of age in the 1960's have been been labeled by sociologists as the counter-cultural generation. And yet debauchery and lawlessness resulting from sin yields bitter fruit. There is a counter-cultural lifestyle that is pleasing to God but despised by the world; viz, obedience to Jesus Christ. "Indeed, all who desire to live godly in Christ Jesus will be persecuted" (2 Tim. 3:12). Rejected by the world is the Way of salvation which is narrow and exclusive. Rejected by the world is the biblical premise that all men are inherently evil and not good. Rejected by the world is absolute truth and righteousness found in none other than Jesus Christ. Rejected by the world is God's condemnation of sin and the vices that hold prisoner men of depraved mind. Rejected by the world is God's ambassador of good news, for the light of the Gospel reveals sin which the stiff necked resent, persecuting the messenger of salvation. May the saints of God in this generation be unwavering, salt and light as counter-cultural revolutionaries, useful tools in the hands of the King of glory, Christ Jesus.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Many young Americans who came of age in the 1960's have been been labeled by sociologists as the counter-cultural generation. And yet debauchery and lawlessness resulting from sin yields bitter fruit. There is a counter-cultural lifestyle that is pleasing to God but despised by the world; viz, obedience to Jesus Christ. "Indeed, all who desire to live godly in Christ Jesus will be persecuted" (2 Tim. 3:12). Rejected by the world is the Way of salvation which is narrow and exclusive. Rejected by the world is the biblical premise that all men are inherently evil and not good. Rejected by the world is absolute truth and righteousness found in none other than Jesus Christ. Rejected by the world is God's condemnation of sin and the vices that hold prisoner men of depraved mind. Rejected by the world is God's ambassador of good news, for the light of the Gospel reveals sin which the stiff necked resent, persecuting the messenger of salvation. May the saints of God in this generation be unwavering, salt and light as counter-cultural revolutionaries, useful tools in the hands of the King of glory, Christ Jesus.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, June 22, 2012
A Delightful Sacrifice
In our fast paced mechanized world saturated with mental distractions, devoting regular time to be still before the LORD in prayer requires effort. And all too frequently when that time is prioritized, our minds, accustomed to racing about from thought to thought, struggle to be still so that we might hear. "Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving" (Col. 4:2). Notwithstanding the benefits of stillness before the LORD, developing an awareness of His providential presence in all things and places yields immeasurable delights. Submitting our daily circumstances to the providential love of the Father teaches trust, and the fruit of trust is inner peace. Inquiring of the LORD in the midst of seamless providences is prayer without ceasing and a delightful sacrifice before the LORD. While cherished moments of silence upon the mount may be fleeting, practicing the presence of the Lord Jesus throughout the day is the Christians privilege and joy. To each providence the child of God may earnestly inquire, "Lord, what have we here?" With thanksgiving make your requests known throughout the day and watch for God's answer in your providences. And at the end of the day, regardless of outcomes, give thanks, knowing that the Lords will for your life has been fulfilled.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, June 16, 2012
Stand Firm
J.A. Matteson
The bond-servant of the LORD invites trouble in response to his obedience, "I have been very zealous for the LORD...and they seek my life, to take it away" (1 Kings 19:10). As with all servants of the LORD, Elijah experienced his greatest opposition after his greatest exploit: humiliating and destroying the false prophets of Baal. The LORD is well pleased with servants who on principle remain unwavering in the face of intense opposition, even unto death, if it glorifies the name of the LORD. There never has been nor will be an effective servant of the LORD who does not face intense rejection, "Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me...for in the same way they persecuted the prophets who were before you" (Matt. 5:11-12). On the contrary, "Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way" (Luke 6:26). The message of the cross is scandalous and destroys self-esteem, therefore wicked men hate it and go to great lengths to silence God's messengers. But to the called it is the sweetness of honey. To this end the servants of the LORD labor, "Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim. 2:10). Stand firm, therefore, in the name of time LORD, receiving your praise from Him and not from men. Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The bond-servant of the LORD invites trouble in response to his obedience, "I have been very zealous for the LORD...and they seek my life, to take it away" (1 Kings 19:10). As with all servants of the LORD, Elijah experienced his greatest opposition after his greatest exploit: humiliating and destroying the false prophets of Baal. The LORD is well pleased with servants who on principle remain unwavering in the face of intense opposition, even unto death, if it glorifies the name of the LORD. There never has been nor will be an effective servant of the LORD who does not face intense rejection, "Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me...for in the same way they persecuted the prophets who were before you" (Matt. 5:11-12). On the contrary, "Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way" (Luke 6:26). The message of the cross is scandalous and destroys self-esteem, therefore wicked men hate it and go to great lengths to silence God's messengers. But to the called it is the sweetness of honey. To this end the servants of the LORD labor, "Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim. 2:10). Stand firm, therefore, in the name of time LORD, receiving your praise from Him and not from men. Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, June 15, 2012
Faith Bears Witness
J.A. Matteson
"Now faith is the assurance of things hoped for, the evidence of things not seen" (Hebrews 11:1). The word "evidence" may also be translated as verification or proof. Faith is an inner assurance. Faith perseveres when rational common sense outcomes appear impossible. Faith is also the verification or proof to the unbelieving world of what is unseen; namely, the kingdom of God, "Truly, truly I say unto you that unless one is born again he cannot see the kingdom of God" (John 3:3). To see or perceive the invisible kingdom requires faith, but unless one is first born again faith remains absent. Faith itself is the gift of God and is of grace, it cannot be merited. Faith expressed before the world is the proof or validation of the Holy Spirit's work of regeneration which is invisible, although His effect is recognized as faith, "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit" (John 3:8). So faith bears witness in two directions to the reality of the kingdom of God: to the Christian by the indwelling Spirit, and to the world by the Christians witness. Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"Now faith is the assurance of things hoped for, the evidence of things not seen" (Hebrews 11:1). The word "evidence" may also be translated as verification or proof. Faith is an inner assurance. Faith perseveres when rational common sense outcomes appear impossible. Faith is also the verification or proof to the unbelieving world of what is unseen; namely, the kingdom of God, "Truly, truly I say unto you that unless one is born again he cannot see the kingdom of God" (John 3:3). To see or perceive the invisible kingdom requires faith, but unless one is first born again faith remains absent. Faith itself is the gift of God and is of grace, it cannot be merited. Faith expressed before the world is the proof or validation of the Holy Spirit's work of regeneration which is invisible, although His effect is recognized as faith, "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit" (John 3:8). So faith bears witness in two directions to the reality of the kingdom of God: to the Christian by the indwelling Spirit, and to the world by the Christians witness. Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, June 14, 2012
His Workmanship
J.A. Matteson
God watches the path of each person over their lifetime. When all is said and done one of two epitaph's will serve to define a persons life and could serve as a fitting tombstone marking, "[name] did evil in the sight of the LORD", or "[name] did what was right in the sight of the LORD" (1 Kings 14:22; 15:11). Justification is through faith where God's righteousness is imputed by grace. And the hallmark of regeneration by the Spirit is a disposition inclined toward obedience to the LORD, to be and to do those things that are pleasing in His sight, "To those...who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ...." (1 Pet. 1:1-2). Without faith it is impossible to please Him, and apart from the work of the Spirit faith is impossible. The epitaph upon our tombstone is ours to determine. If our hearts desire is to please the LORD in all things as evidenced by a life of obedience our epitaph will be the consumation of the Spirit's work within. For as the Apostle says, "We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" (Eph. 2:10). Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
God watches the path of each person over their lifetime. When all is said and done one of two epitaph's will serve to define a persons life and could serve as a fitting tombstone marking, "[name] did evil in the sight of the LORD", or "[name] did what was right in the sight of the LORD" (1 Kings 14:22; 15:11). Justification is through faith where God's righteousness is imputed by grace. And the hallmark of regeneration by the Spirit is a disposition inclined toward obedience to the LORD, to be and to do those things that are pleasing in His sight, "To those...who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ...." (1 Pet. 1:1-2). Without faith it is impossible to please Him, and apart from the work of the Spirit faith is impossible. The epitaph upon our tombstone is ours to determine. If our hearts desire is to please the LORD in all things as evidenced by a life of obedience our epitaph will be the consumation of the Spirit's work within. For as the Apostle says, "We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" (Eph. 2:10). Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Tuesday, June 5, 2012
Inexpressible Joy
J.A. Matteson
Nothing on earth ought to captivate the imagination of a saint more earnestly than the reality of his/her name being recorded in heaven. "Rejoice, because your names are written in heaven" (Luke 10:20). That the recording existed in the heart of God in eternity past gives one humble pause, for the recording preceded the physical existence of the individual, being independent of the life experiences and deeds that will define it. For the child of God this reality is a source of inexpressible joy, for regardless of the circumstances of life the unyielding truth of his/her calling, justification, sanctification and glorification can not be altered. How marvelous is the love of the Father toward His people who are redeemed and kept by His life giving and sustaining power that is at work in them, "who are protected by the power of God through faith for a salvation ready to be revealed in the last time" (1 Pet. 1:5). This is the perseverance of the saints, those whose names are written in heaven. Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Nothing on earth ought to captivate the imagination of a saint more earnestly than the reality of his/her name being recorded in heaven. "Rejoice, because your names are written in heaven" (Luke 10:20). That the recording existed in the heart of God in eternity past gives one humble pause, for the recording preceded the physical existence of the individual, being independent of the life experiences and deeds that will define it. For the child of God this reality is a source of inexpressible joy, for regardless of the circumstances of life the unyielding truth of his/her calling, justification, sanctification and glorification can not be altered. How marvelous is the love of the Father toward His people who are redeemed and kept by His life giving and sustaining power that is at work in them, "who are protected by the power of God through faith for a salvation ready to be revealed in the last time" (1 Pet. 1:5). This is the perseverance of the saints, those whose names are written in heaven. Soli Deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, June 1, 2012
Grace
J.A. Matteson
"...those who receive the abundance of grace and the gift of righteousness will reign in life...." (Rom. 5:17). In our daily experience we receive in two ways, actively and passively. Receiving a blow to the head in sports is passive. Receiving a Christmas gift is active. Grace is God's unmerited favor, we do not reach out and take hold of it as it is merely bestowed whether we appreciate it or not. As the Word says the rain falls on the just and unjust alike. The apostle also notes that we passively receive the gift of righteousness. How are we made righteous before God? Faith. Faith is the opposite side of the same coin of grace. In order for faith to be expressed we must first be the recipients of grace, the predicate in the apostles statement. As the Word says we love Him because He first loved us. Amazing grace indeed! We once were blind but now we see. Every blind man Jesus healed was a passive recipient of grace. Certainly the replacement of our heart of stone with a believing heart of flesh is no less a miracle of grace. Soli deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"...those who receive the abundance of grace and the gift of righteousness will reign in life...." (Rom. 5:17). In our daily experience we receive in two ways, actively and passively. Receiving a blow to the head in sports is passive. Receiving a Christmas gift is active. Grace is God's unmerited favor, we do not reach out and take hold of it as it is merely bestowed whether we appreciate it or not. As the Word says the rain falls on the just and unjust alike. The apostle also notes that we passively receive the gift of righteousness. How are we made righteous before God? Faith. Faith is the opposite side of the same coin of grace. In order for faith to be expressed we must first be the recipients of grace, the predicate in the apostles statement. As the Word says we love Him because He first loved us. Amazing grace indeed! We once were blind but now we see. Every blind man Jesus healed was a passive recipient of grace. Certainly the replacement of our heart of stone with a believing heart of flesh is no less a miracle of grace. Soli deo Gloria
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, May 25, 2012
Divine Judgment
J.A. Matteson
"...God gave them over to degrading passions...." (Rom. 1:26). The judgment of God often takes the form of a release from His protective grace. Most sinners do not exercise the evil they are capable of. The restraining influences of conscience and Gods grace hold them in check. However, if sinners continue long enough in rebellion against Gods moral law He may release His hand of restraining grace and in judgment allow them to go their own way and suffer the consequences. That is a frightening prospect, for it is a fearful thing to fall into the hands of the living God. Many saints today in the USA ponder with honor the increasing levels of degrading passions in the culture, often flaunted publicly as expressions of personal liberty. The trend of cultural degradation is speeding up. Historically, no society has long endured when all moral restraints are abandoned. The Church need not squint into the future in anticipation of divine judgment, for the rapid descent of the culture is an indication of His judgment in action. Repentance begins with the household of God. May His people, called by His name, humble themselves and pray, and turn from sin. Then, perhaps, He will heal our land.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"...God gave them over to degrading passions...." (Rom. 1:26). The judgment of God often takes the form of a release from His protective grace. Most sinners do not exercise the evil they are capable of. The restraining influences of conscience and Gods grace hold them in check. However, if sinners continue long enough in rebellion against Gods moral law He may release His hand of restraining grace and in judgment allow them to go their own way and suffer the consequences. That is a frightening prospect, for it is a fearful thing to fall into the hands of the living God. Many saints today in the USA ponder with honor the increasing levels of degrading passions in the culture, often flaunted publicly as expressions of personal liberty. The trend of cultural degradation is speeding up. Historically, no society has long endured when all moral restraints are abandoned. The Church need not squint into the future in anticipation of divine judgment, for the rapid descent of the culture is an indication of His judgment in action. Repentance begins with the household of God. May His people, called by His name, humble themselves and pray, and turn from sin. Then, perhaps, He will heal our land.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, May 23, 2012
Stand in the Truth
J.A. Matteson
"For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16). Coming from a Pharisee this was a bomshell statement. Paul was likely responding to a question presented to him by the Jewish Christians in Rome dealing with Greeks who professed faith in Christ upon hearing the gospel. The converted Jews understood salvation was by grace through faith, but many understood salvation to only be available to the Jews. What were they to do with professing Gentiles who responded positively to the gospel? For many Jews to suggest salvation was open to Gentiles was a scandal. Paul responds by boldly stating he was not ashamed of God's plan of salvation. Today in the USA an increasing number have bought the New Age lie that there are many paths to God and find themselves running headlong into Christ who emphatically stated that no one comes to the Father but through Him. To take Jesus' stand today in a pluralistic culture is met as scandal similar to what Paul dealt with in Rome. Nevertheless, may the saints of God stand in the truth of the gospel that alone is able to save.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16). Coming from a Pharisee this was a bomshell statement. Paul was likely responding to a question presented to him by the Jewish Christians in Rome dealing with Greeks who professed faith in Christ upon hearing the gospel. The converted Jews understood salvation was by grace through faith, but many understood salvation to only be available to the Jews. What were they to do with professing Gentiles who responded positively to the gospel? For many Jews to suggest salvation was open to Gentiles was a scandal. Paul responds by boldly stating he was not ashamed of God's plan of salvation. Today in the USA an increasing number have bought the New Age lie that there are many paths to God and find themselves running headlong into Christ who emphatically stated that no one comes to the Father but through Him. To take Jesus' stand today in a pluralistic culture is met as scandal similar to what Paul dealt with in Rome. Nevertheless, may the saints of God stand in the truth of the gospel that alone is able to save.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, May 20, 2012
From Heaven Down
J.A. Matteson
As Forest Gump famously concluded, "Life is like a box of chocolates, you never know what you're going to get." To follow the analogy, some pieces delight while others disappoint. This much is certain, some life experiences delight while others disappoint. Yet the pilgrim of the LORD may also be certain of this, "For the Scripture says, 'Whoever believes in Him will not be disappointed'" (Rom. 10:11). Everything on this earth has the potential to disappoint, and some people, through repeated disappointments, develop a hard heart, becoming jaded in their outlook. As Farm Boy cynically concluded in The Princes Bride, "Life is pain. Anyone who says otherwise is selling something." Suffering is no discriminator of persons, hardship visits both pagan and Christian alike. The antidote to disappointment is ones perspective. If we contemplate our adverse circumstances from earth upward we are bound to experience disappointment. But, if we cultivate a heart of wisdom by considering our circumstances with a different perspective, one from heaven down, we can rejoice knowing that in all things God is working to accomplish good in the lives of those who love Him, who are called according to His purposes. In this regard those who place their trust in Christ will not wallow in disappointment for the grace of God will bring to their remembrance His love for them in all things. Soli deo Gloria!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
As Forest Gump famously concluded, "Life is like a box of chocolates, you never know what you're going to get." To follow the analogy, some pieces delight while others disappoint. This much is certain, some life experiences delight while others disappoint. Yet the pilgrim of the LORD may also be certain of this, "For the Scripture says, 'Whoever believes in Him will not be disappointed'" (Rom. 10:11). Everything on this earth has the potential to disappoint, and some people, through repeated disappointments, develop a hard heart, becoming jaded in their outlook. As Farm Boy cynically concluded in The Princes Bride, "Life is pain. Anyone who says otherwise is selling something." Suffering is no discriminator of persons, hardship visits both pagan and Christian alike. The antidote to disappointment is ones perspective. If we contemplate our adverse circumstances from earth upward we are bound to experience disappointment. But, if we cultivate a heart of wisdom by considering our circumstances with a different perspective, one from heaven down, we can rejoice knowing that in all things God is working to accomplish good in the lives of those who love Him, who are called according to His purposes. In this regard those who place their trust in Christ will not wallow in disappointment for the grace of God will bring to their remembrance His love for them in all things. Soli deo Gloria!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, May 14, 2012
All Accountable
J.A. Matteson
There is something about the fallen future of man that resents God's election to salvation. The fallen nature insists on contributing something to the transaction. Yet Scripture offers no consolation to that plea, "knowing, brethren beloved by God, His choice of you; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction...." (1 Thess. 1:4-5). According the the apostle those chosen for salvation are known to the world by their genuine faith and repentance, both gifts of God. The reprobate hear the same gospel and it has no effect upon the heart. Those chosen are given ears to hear while the rest remain spiritually deaf. At the same time all are accountable to God to respond positively to His command to repent and believe the Gospel so that their fate for rejecting it is their responsibility. On the Day of judgement none can say to God, "Why did you make me this way?" Who are we to talk back to God? Today is the day of salvation, let those with ears hear. Sola deo Gloria.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
There is something about the fallen future of man that resents God's election to salvation. The fallen nature insists on contributing something to the transaction. Yet Scripture offers no consolation to that plea, "knowing, brethren beloved by God, His choice of you; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction...." (1 Thess. 1:4-5). According the the apostle those chosen for salvation are known to the world by their genuine faith and repentance, both gifts of God. The reprobate hear the same gospel and it has no effect upon the heart. Those chosen are given ears to hear while the rest remain spiritually deaf. At the same time all are accountable to God to respond positively to His command to repent and believe the Gospel so that their fate for rejecting it is their responsibility. On the Day of judgement none can say to God, "Why did you make me this way?" Who are we to talk back to God? Today is the day of salvation, let those with ears hear. Sola deo Gloria.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, May 11, 2012
Be Patient
J.A. Matteson
Where is His appearing? All continues as it has for generations. Is that laughter I hear? "If we have hoped in Christ in this life only, we are of all men most to be pitied" (1 Cor. 15:19). Scorn, ridicule and contempt often greet the saints who pronounce the second coming of the LORD. Indeed, if all is a delusion and the saints endure want, suffering, mistreatment, and various taunts for nothing, then they are to be pitied above all people. After all who does not pity the fool who set his hopes on an illusion believing it to be real? But Christ is risen from the dead and will return in like manner just as He left. And though we do not see Him now our hearts burst forth with the abiding reality of His presence. Knowing that that which is seen is passing away we lift our hearts heavenward, eagerly anticipating His appearing. In the fullness of time, at the moment set by the Father according to His good pleasure, our Redeemer shall come to receive His own. The LORD is gracious and full of compassion, not wishing for any to perish but to come to repentance. Be patient, for the advent of your salvation is at the door.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Where is His appearing? All continues as it has for generations. Is that laughter I hear? "If we have hoped in Christ in this life only, we are of all men most to be pitied" (1 Cor. 15:19). Scorn, ridicule and contempt often greet the saints who pronounce the second coming of the LORD. Indeed, if all is a delusion and the saints endure want, suffering, mistreatment, and various taunts for nothing, then they are to be pitied above all people. After all who does not pity the fool who set his hopes on an illusion believing it to be real? But Christ is risen from the dead and will return in like manner just as He left. And though we do not see Him now our hearts burst forth with the abiding reality of His presence. Knowing that that which is seen is passing away we lift our hearts heavenward, eagerly anticipating His appearing. In the fullness of time, at the moment set by the Father according to His good pleasure, our Redeemer shall come to receive His own. The LORD is gracious and full of compassion, not wishing for any to perish but to come to repentance. Be patient, for the advent of your salvation is at the door.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, May 10, 2012
The Sin of Homosexuality
J.A. Matteson
"Consecrate yourselves therefore, and be holy, for I am the LORD your God." Leviticus 20:7 As a pilgrim you are an ordinary individual, but one who has been miraculously translated from the kingdom of darkness into the kingdom of light, a soul that by grace has been regenerated and converted to life in the Beloved. Instantaneously you received an imputed righteous—a righteousness not your own—by means of the atonement, and are now positionally justified by grace through faith in Christ. Infused with a new nature by the Holy Spirit the Lord has set you free from the fetters of bondage to sin and death, although practically you must learn to walk in that freedom by struggling against the latent desires of the flesh, characterized by improper thoughts, words, and deeds. Like Israel occupying a new land you are a sojourner and the Lord calls you to abstain from the wicked practices of the pagan people who dwell among you. You are foreigner in the land, your citizenship being in heaven, and while you sojourn you are not to be swayed into worshipping the gods recognized by the peoples around you; indeed, some that you personally may have adored before your life in Christ. You are now called to be as salt and light to a fallen world. While separate in conduct and devotion you do not have the option of physically withdrawing out of the world as the monastics, for to do so would nullify your influence as an ambassador of Christ to the nations. The gods of the people around you today are essentially the same as those of old, although their form and names may have changed; predictably they grow in the depraved soil of minds hostile to the Lord, those in rebellion against the Lord of Hosts, dedicated to the pursuit of power over others through position; fame rooted in a vain search for significance in the eyes of others also living under the sun; sensual depravity as a result of a debased mind evidenced by a pornographic and homosexual culture, one that deceives the simple by championing and parading indecent acts as an expression of enlightened personal liberty, when bondage to sin remains the genuine outcome; and an insatiable pursuit for worldly wealth whereby its adherents pit themselves against each other in the hope of its attainment, biting and clawing their way to the top of the heap. Pilgrim, these types of pursuits occupy the attention and fan the flames of passion among those who do not know God, but they are to have no place in your heart. Flee from them at once, run for your life when they subtlety and seductively seek to take hold of you, cleverly appealing to the old man within. Like Joseph make up your mind before the test comes that you will not willingly sin against God, when the test comes run for your life, flee immediately…right now, get going, do not tarry and thus be deceived in to thinking you are able to remain and calmly consider the merits or faults of the proposition offered, rather get out of there now, leave your garment and exit in haste, “She caught him by his garment, saying, ‘Lie with me!’ And he left his garment in her hand and fled, and went outside” (Gen. 39:12). Beloved, spiritual syncretism is seductively subtle, able to slowly trap you in its web of lies if you remain ignorant of its intent and abilities, until one day you come to your senses only to grieve as to just how far off course you have traveled in your sojourning, and like Bunyan’s Pilgrim you find yourself backtracking a good distance, dismayed at how easily you were duped while vowing never again to be taken in by the prince of darkness. Consider the Apostles warning, “But each one is tempted when he is carried away and enticed by his own lust” (Jas. 1:14). The innate lust of the flesh remains within you and you must daily mortify its desires which wage war against the Spirit. Prevailing soldiers know the tactics of their enemy and have taken a sober assessment of their weakness before engaging their opponent. Offer to the Lord your points of weakness before the battle and He will enable you to stand on that day victorious just as Joseph on that day stood victorious as an ambassador of Christ.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"Consecrate yourselves therefore, and be holy, for I am the LORD your God." Leviticus 20:7 As a pilgrim you are an ordinary individual, but one who has been miraculously translated from the kingdom of darkness into the kingdom of light, a soul that by grace has been regenerated and converted to life in the Beloved. Instantaneously you received an imputed righteous—a righteousness not your own—by means of the atonement, and are now positionally justified by grace through faith in Christ. Infused with a new nature by the Holy Spirit the Lord has set you free from the fetters of bondage to sin and death, although practically you must learn to walk in that freedom by struggling against the latent desires of the flesh, characterized by improper thoughts, words, and deeds. Like Israel occupying a new land you are a sojourner and the Lord calls you to abstain from the wicked practices of the pagan people who dwell among you. You are foreigner in the land, your citizenship being in heaven, and while you sojourn you are not to be swayed into worshipping the gods recognized by the peoples around you; indeed, some that you personally may have adored before your life in Christ. You are now called to be as salt and light to a fallen world. While separate in conduct and devotion you do not have the option of physically withdrawing out of the world as the monastics, for to do so would nullify your influence as an ambassador of Christ to the nations. The gods of the people around you today are essentially the same as those of old, although their form and names may have changed; predictably they grow in the depraved soil of minds hostile to the Lord, those in rebellion against the Lord of Hosts, dedicated to the pursuit of power over others through position; fame rooted in a vain search for significance in the eyes of others also living under the sun; sensual depravity as a result of a debased mind evidenced by a pornographic and homosexual culture, one that deceives the simple by championing and parading indecent acts as an expression of enlightened personal liberty, when bondage to sin remains the genuine outcome; and an insatiable pursuit for worldly wealth whereby its adherents pit themselves against each other in the hope of its attainment, biting and clawing their way to the top of the heap. Pilgrim, these types of pursuits occupy the attention and fan the flames of passion among those who do not know God, but they are to have no place in your heart. Flee from them at once, run for your life when they subtlety and seductively seek to take hold of you, cleverly appealing to the old man within. Like Joseph make up your mind before the test comes that you will not willingly sin against God, when the test comes run for your life, flee immediately…right now, get going, do not tarry and thus be deceived in to thinking you are able to remain and calmly consider the merits or faults of the proposition offered, rather get out of there now, leave your garment and exit in haste, “She caught him by his garment, saying, ‘Lie with me!’ And he left his garment in her hand and fled, and went outside” (Gen. 39:12). Beloved, spiritual syncretism is seductively subtle, able to slowly trap you in its web of lies if you remain ignorant of its intent and abilities, until one day you come to your senses only to grieve as to just how far off course you have traveled in your sojourning, and like Bunyan’s Pilgrim you find yourself backtracking a good distance, dismayed at how easily you were duped while vowing never again to be taken in by the prince of darkness. Consider the Apostles warning, “But each one is tempted when he is carried away and enticed by his own lust” (Jas. 1:14). The innate lust of the flesh remains within you and you must daily mortify its desires which wage war against the Spirit. Prevailing soldiers know the tactics of their enemy and have taken a sober assessment of their weakness before engaging their opponent. Offer to the Lord your points of weakness before the battle and He will enable you to stand on that day victorious just as Joseph on that day stood victorious as an ambassador of Christ.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, May 9, 2012
The Ache of Transcendence
J.A. Matteson
The sunrise and sunset share one thing in common, both are momentary. In our hearts we feel the ache of transcendence through them, the heavenly echo beckoning to us. We resist their brevity by attempting to immortalize them through photography and painting. But the image cannot give full expression to the actual. In similar fashion the full expression of a life abandoned to God cannot be fully appreciated once gone. "And even when I am old and gray, O God, do not forsake me, until I declare Your strength to this generation, Your power to all who are to come" (Ps. 71:18). Knowing the strength and power of God second hand is unsatisfactory and unprofitable. We dare not be satisfied with reading or listening to the delicate and intimate encounters by others with I AM. Love experienced finds expression. To know Him is to share Him in manifold ways. Blessed be the LORD on high who fills our hearts with joy and wonder. While momentary and fleeting the pilgrims of the LORD sojourn upon the earth among the sons of men, declaring to their generation the splendor and authority of the Lord Jesus Christ to all who have ears to hear. One day soon their sunset will arrive when they pass through time to eternity and stand before the exalted Lamb of God. May He be well pleased with His servant and pronounce, "Well done good and faithful servant, enter into the joy of your Master!"
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The sunrise and sunset share one thing in common, both are momentary. In our hearts we feel the ache of transcendence through them, the heavenly echo beckoning to us. We resist their brevity by attempting to immortalize them through photography and painting. But the image cannot give full expression to the actual. In similar fashion the full expression of a life abandoned to God cannot be fully appreciated once gone. "And even when I am old and gray, O God, do not forsake me, until I declare Your strength to this generation, Your power to all who are to come" (Ps. 71:18). Knowing the strength and power of God second hand is unsatisfactory and unprofitable. We dare not be satisfied with reading or listening to the delicate and intimate encounters by others with I AM. Love experienced finds expression. To know Him is to share Him in manifold ways. Blessed be the LORD on high who fills our hearts with joy and wonder. While momentary and fleeting the pilgrims of the LORD sojourn upon the earth among the sons of men, declaring to their generation the splendor and authority of the Lord Jesus Christ to all who have ears to hear. One day soon their sunset will arrive when they pass through time to eternity and stand before the exalted Lamb of God. May He be well pleased with His servant and pronounce, "Well done good and faithful servant, enter into the joy of your Master!"
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, May 6, 2012
The Deceitful Character of Sin
J.A. Matteson
Sin is by nature progressive and the human conscience is a gift from God. "Then David sent to Joab saying, 'Send me Uriah the Hittite'" (2 Sam. 11:6). The deceitful character of sin can delude a person into believing that by fabricating a plausible cover-up no one will be the wiser. The calculus errors because while people may be fooled God is not, He sees all. David knew this, yet the fruit of sin is a depraved and irrational mind. Blessed is the child of God, for in love He will chasten His children when they error. A man can either confess his sin in private before God, or God will humble him publicly. Wisdom is living ones life before the eyes of Him with whom we are accountable and in that regard to keep short accounts. People can be fooled but not God. And the tragedy is in concluding that because the LORD has not intervened in the present moment that He either is unaware or approving of our folly. David knew he had done wrong. But rather than nipping it the bud he continued down a path that eventually led to murder as well as the disintegration of his family and a divided kingdom. God is serious in dealing with sin, His people need to be as well.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sin is by nature progressive and the human conscience is a gift from God. "Then David sent to Joab saying, 'Send me Uriah the Hittite'" (2 Sam. 11:6). The deceitful character of sin can delude a person into believing that by fabricating a plausible cover-up no one will be the wiser. The calculus errors because while people may be fooled God is not, He sees all. David knew this, yet the fruit of sin is a depraved and irrational mind. Blessed is the child of God, for in love He will chasten His children when they error. A man can either confess his sin in private before God, or God will humble him publicly. Wisdom is living ones life before the eyes of Him with whom we are accountable and in that regard to keep short accounts. People can be fooled but not God. And the tragedy is in concluding that because the LORD has not intervened in the present moment that He either is unaware or approving of our folly. David knew he had done wrong. But rather than nipping it the bud he continued down a path that eventually led to murder as well as the disintegration of his family and a divided kingdom. God is serious in dealing with sin, His people need to be as well.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, May 5, 2012
Fools for Christ's Sake
J.A. Matteson
It is fashionable today to assert souls may be won to Christ merely by observing the chaste lifestyles of the saints. While the premise may find great acceptance in the pews it is foreign to Scripture, "Whether then it was I or they, so we preach and so you believed" (1 Cor. 15:11). From Genesis to Revelation God's redemptive plan is contingent upon the conveyance of spiritual truth to the lost. Particular truths pertaining to the Fall, sin, the law, grace and the Redeemer cannot be grasped apart from human language, whether written or spoken. To maintain otherwise is to place oneself at odds with Scripture. The message of the cross has and will continue to be foolishness to those that are perishing, and it is plausible that wishing not to appear foolish some saints would prefer to employ softer means to maintain their dignity in the eyes of the world. This is folly, for again the apostle says, "How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?....So faith comes from hearing, and hearing by the word of Christ" (Rom. 10:14, 17). Beloved, let us be fools for Christ's sake to the praise of His glorious Name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
It is fashionable today to assert souls may be won to Christ merely by observing the chaste lifestyles of the saints. While the premise may find great acceptance in the pews it is foreign to Scripture, "Whether then it was I or they, so we preach and so you believed" (1 Cor. 15:11). From Genesis to Revelation God's redemptive plan is contingent upon the conveyance of spiritual truth to the lost. Particular truths pertaining to the Fall, sin, the law, grace and the Redeemer cannot be grasped apart from human language, whether written or spoken. To maintain otherwise is to place oneself at odds with Scripture. The message of the cross has and will continue to be foolishness to those that are perishing, and it is plausible that wishing not to appear foolish some saints would prefer to employ softer means to maintain their dignity in the eyes of the world. This is folly, for again the apostle says, "How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?....So faith comes from hearing, and hearing by the word of Christ" (Rom. 10:14, 17). Beloved, let us be fools for Christ's sake to the praise of His glorious Name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, May 4, 2012
In A Moment
J.A. Matteson
In a moment everything will change. Living in expectation that today is the Day of His appearing is wisdom. "Two men shall be in the field, one shall be taken, and the other left" (Luke 17:36). The appearing of the LORD will be amidst the normal rhythm of life and abrupt like birth pangs upon a woman. In that hour toil will cease, sorrow will yield to delights unimaginable. This is the blessed hope of the redeemed, an expectation unshakable and trustworthy. It may be today, before the sun sets, while engaged in the normal activities of life. Excitement and joy fill the heart set on things above, anxiety the heart preoccupied with that which will soon pass away. Oh LORD, I lift my eyes to toward heaven this day in the triumphant expectation of your appearing. Even so, come Lord Jesus, come.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
In a moment everything will change. Living in expectation that today is the Day of His appearing is wisdom. "Two men shall be in the field, one shall be taken, and the other left" (Luke 17:36). The appearing of the LORD will be amidst the normal rhythm of life and abrupt like birth pangs upon a woman. In that hour toil will cease, sorrow will yield to delights unimaginable. This is the blessed hope of the redeemed, an expectation unshakable and trustworthy. It may be today, before the sun sets, while engaged in the normal activities of life. Excitement and joy fill the heart set on things above, anxiety the heart preoccupied with that which will soon pass away. Oh LORD, I lift my eyes to toward heaven this day in the triumphant expectation of your appearing. Even so, come Lord Jesus, come.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, May 3, 2012
Rest
J.A. Matteson
"Shout joyfully to God, all the earth" (Ps. 66:1). Are you tired, anxious, irritable, and distracted? Turn your heart toward the LORD Most High who governs your path; He will lead you beside still waters. Are you confused by your circumstances? Inquire of Him who causes all things to work together for good to those who love Him, who are called according to His purpose. Slow down and behold Christ Jesus high and lifted up: for He reins over all. Submit your aspirations and hopes to His wise council and His peace which transcends all understanding will guard your heart and mind. Rest, oh my soul, in the LORD of Hosts who battles for me in the face of evil. Sing to the LORD a new song, shout His praise to the heights of heaven. For the LORD is good and His lovingkindness endures forever.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
"Shout joyfully to God, all the earth" (Ps. 66:1). Are you tired, anxious, irritable, and distracted? Turn your heart toward the LORD Most High who governs your path; He will lead you beside still waters. Are you confused by your circumstances? Inquire of Him who causes all things to work together for good to those who love Him, who are called according to His purpose. Slow down and behold Christ Jesus high and lifted up: for He reins over all. Submit your aspirations and hopes to His wise council and His peace which transcends all understanding will guard your heart and mind. Rest, oh my soul, in the LORD of Hosts who battles for me in the face of evil. Sing to the LORD a new song, shout His praise to the heights of heaven. For the LORD is good and His lovingkindness endures forever.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, May 2, 2012
First Fruits
J.A. Matteson
As Solomon observed, there is a time and season for all things under heaven. "But now Christ is risen from the dead, and has become the first fruits of them that slept" (1 Cor. 15:20). Christ was the first in time and kind of the glory to be revealed in the children of God. In the law of Moses the priest was required to offer up a tithe of the new crop as a wave offering before the LORD. The tithe was first in time and representative its kind in terms of the fullness of the harvest to follow. The passion of the Christ found its completion in His resurrection from the dead as the first in time and kind of the mighty harvest of souls to follow. Our great High Priest offered Himself as an acceptable wave offering before God as the earnest of those who fall asleep in Him. Oh glorious day, the Spirit given as a pledge indeed bares witness to our spirit that we are the children of God. And if heirs then joint heirs with Christ, and the same power that raised Jesus from the grave will indeed give life to your lifeless body on the day of His appearing! Therefore rejoice, beloved, for your redemption draws nigh.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
As Solomon observed, there is a time and season for all things under heaven. "But now Christ is risen from the dead, and has become the first fruits of them that slept" (1 Cor. 15:20). Christ was the first in time and kind of the glory to be revealed in the children of God. In the law of Moses the priest was required to offer up a tithe of the new crop as a wave offering before the LORD. The tithe was first in time and representative its kind in terms of the fullness of the harvest to follow. The passion of the Christ found its completion in His resurrection from the dead as the first in time and kind of the mighty harvest of souls to follow. Our great High Priest offered Himself as an acceptable wave offering before God as the earnest of those who fall asleep in Him. Oh glorious day, the Spirit given as a pledge indeed bares witness to our spirit that we are the children of God. And if heirs then joint heirs with Christ, and the same power that raised Jesus from the grave will indeed give life to your lifeless body on the day of His appearing! Therefore rejoice, beloved, for your redemption draws nigh.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, April 30, 2012
How Is It?
J.A. Matteson
The Apostle Peter noted that love covers a multitude of sins. It is by the redemptive work of grace that sinners come under conviction for sin, "I am the least of the Apostles...." (1 Cor. 15:9). God is love, and the sweetness of conviction and the subsequent awareness of forgiveness manifests a profound sense of gratitude. Yet grace is exceedingly abundant in its extent and application, none are beyond its reach. How is it that a persecutor of the Way becomes a champion of it? Does a man, unassisted by grace, come to his senses by considering its claims and evidence, therefore declaring, "Why did I not see it before?" The Pelagian's think so. Yet Paul was not musing the evidences in order to embrace them; rather, he sat upon a beast of burden enroute to Damascus contemplating the misery to befall his first victim. What happened to Paul? God intervened, and when He shows up a man is never the same. Let us give thanks for His grace in calling us into His marvelous light in which we stand.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The Apostle Peter noted that love covers a multitude of sins. It is by the redemptive work of grace that sinners come under conviction for sin, "I am the least of the Apostles...." (1 Cor. 15:9). God is love, and the sweetness of conviction and the subsequent awareness of forgiveness manifests a profound sense of gratitude. Yet grace is exceedingly abundant in its extent and application, none are beyond its reach. How is it that a persecutor of the Way becomes a champion of it? Does a man, unassisted by grace, come to his senses by considering its claims and evidence, therefore declaring, "Why did I not see it before?" The Pelagian's think so. Yet Paul was not musing the evidences in order to embrace them; rather, he sat upon a beast of burden enroute to Damascus contemplating the misery to befall his first victim. What happened to Paul? God intervened, and when He shows up a man is never the same. Let us give thanks for His grace in calling us into His marvelous light in which we stand.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, April 25, 2012
Which Jesus?
J.A. Matteson
It is fashionable in our day for many within evangelicalism to view doctrine with contempt, "Doctrine divides," they say, "let's just love Jesus." What did Paul say to the church at Corinth?...."By which also you are saved, if you hold fast that word which I preached to you" (1 Cor. 15:2). To Paul the content of his teaching mattered. If we accept the premise of merely "loving Jesus" as the basis of our fellowship we must then ask, which Jesus? The Jesus of the Gnostic's? The Jesus of Islam? The Jesus of the Jehovah's Witnesses? The Jesus of the Mormon's? The Jesus of the New Age movement? The Jesus of the seclarist? Which Jesus are we speaking of? By formulating an answer to the question we are now engaged in doctrine. So doctrine actually unites, serving as the basis of our common faith once for all delivered to the saints (Jude 3). Blessed be the Name of the King immortal who protects His sheep from falsehood by leading them into all truth.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
It is fashionable in our day for many within evangelicalism to view doctrine with contempt, "Doctrine divides," they say, "let's just love Jesus." What did Paul say to the church at Corinth?...."By which also you are saved, if you hold fast that word which I preached to you" (1 Cor. 15:2). To Paul the content of his teaching mattered. If we accept the premise of merely "loving Jesus" as the basis of our fellowship we must then ask, which Jesus? The Jesus of the Gnostic's? The Jesus of Islam? The Jesus of the Jehovah's Witnesses? The Jesus of the Mormon's? The Jesus of the New Age movement? The Jesus of the seclarist? Which Jesus are we speaking of? By formulating an answer to the question we are now engaged in doctrine. So doctrine actually unites, serving as the basis of our common faith once for all delivered to the saints (Jude 3). Blessed be the Name of the King immortal who protects His sheep from falsehood by leading them into all truth.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Tuesday, April 24, 2012
Telling the Story
J.A. Matteson
In the normal course of time it is not unusual for believers to have their attention diverted away from the simple and beautiful truth of the Gospel by which they were saved in exchange for a fascination with secondary non-salvific issues, "Now I make know to you, brethren, the gospel which I preached to you...." (1 Cor. 15:1). Western society is influenced by Greek culture in that it tends to reduce truth to propositional statements. The Hebrew culture by contrast assumed a wholistic stance to communicate truth, generally in story form from one generation to the next. How did Paul tell the story of the Man from Galille? He began with the advent of Messiah through the incarnation, Emmanuel, God with us. He related the sinless life of Christ and how He went about doing good and proclaiming the kingdom of God. He spoke of His passion and sufferings on the cross. He boldly declared His triumph over death and resurrection. And He spoke of His Church andits mission in the world until His return and the end of the present age. In short, it is clear the Gospel took a bit of explanation and was not reduced to a few pithy sound bites. If we can relate the message of the Bible from Genesis to Revelation in story form we are close to replicating Paul's approach to preaching. To the praise of His holy Name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
In the normal course of time it is not unusual for believers to have their attention diverted away from the simple and beautiful truth of the Gospel by which they were saved in exchange for a fascination with secondary non-salvific issues, "Now I make know to you, brethren, the gospel which I preached to you...." (1 Cor. 15:1). Western society is influenced by Greek culture in that it tends to reduce truth to propositional statements. The Hebrew culture by contrast assumed a wholistic stance to communicate truth, generally in story form from one generation to the next. How did Paul tell the story of the Man from Galille? He began with the advent of Messiah through the incarnation, Emmanuel, God with us. He related the sinless life of Christ and how He went about doing good and proclaiming the kingdom of God. He spoke of His passion and sufferings on the cross. He boldly declared His triumph over death and resurrection. And He spoke of His Church andits mission in the world until His return and the end of the present age. In short, it is clear the Gospel took a bit of explanation and was not reduced to a few pithy sound bites. If we can relate the message of the Bible from Genesis to Revelation in story form we are close to replicating Paul's approach to preaching. To the praise of His holy Name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, April 20, 2012
God is Able
J.A. Matteson
(Devotional)
"And Jesus said to the centurion, 'Go, it shall be done for you as you have believed" (Matthew 8:13). On what basis was the centurions servant healed, was it the man acknowledging Jesus' authority over sickness and His ability to heal, or did he think of faith as a force whereby Jesus was obligated to heal in response to his request? If the later, who is the sovereign? The centurion by no means presumed Jesus would heal but that He possessed the ability to heal if He chose, "...just say the word, and my servant will be healed." Some today teach that Jesus was obligated to heal in response to the mans request. That position nullifies the sovereignty of God and distorts the object of faith. That God is able to perform that which we request is far different than God being obligated by our asking.Those who hold to the later ultimately place their faith in their faith, not in God, making faith a mighty force and placing God in a subservient position to their desires; they deify man and humanize God. That is not a biblical description of faith, rather it is metaphysics on a par with New Age teaching. Make your requests to God subject to His grace and wisdom, "LORD not my will, but Your will be done." To God alone be the glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
"And Jesus said to the centurion, 'Go, it shall be done for you as you have believed" (Matthew 8:13). On what basis was the centurions servant healed, was it the man acknowledging Jesus' authority over sickness and His ability to heal, or did he think of faith as a force whereby Jesus was obligated to heal in response to his request? If the later, who is the sovereign? The centurion by no means presumed Jesus would heal but that He possessed the ability to heal if He chose, "...just say the word, and my servant will be healed." Some today teach that Jesus was obligated to heal in response to the mans request. That position nullifies the sovereignty of God and distorts the object of faith. That God is able to perform that which we request is far different than God being obligated by our asking.Those who hold to the later ultimately place their faith in their faith, not in God, making faith a mighty force and placing God in a subservient position to their desires; they deify man and humanize God. That is not a biblical description of faith, rather it is metaphysics on a par with New Age teaching. Make your requests to God subject to His grace and wisdom, "LORD not my will, but Your will be done." To God alone be the glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, April 18, 2012
Trust in Him
J.A. Matteson
(Devotional)
Some trust in government. Some trust in friends. Some trust in family. Some trust in coworkers. Some trust in institutions. Some trust in their good health. Some trust in their abilities. Some trust in advisors. Some trust in their bank account. Some trust in themselves. Some trust in fate. Some trust in an unknown future. Some trust in a spouse. Some trust in the odds favoring them. Some trust in the human spirit. Some trust in hard work. Some trust in optimism. Some trust in the military. Some trust in public servants. Some trust in Jesus Christ, "O LORD of hosts, blessed is the man who trusts in You!" (Psalm 84:12). At some point all will fall short and disappoint, except Jesus Christ, Who is the same yesterday, today, and forever. Those who trust in Him will never be disappointed. Let everything that has breath praise the LORD. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Some trust in government. Some trust in friends. Some trust in family. Some trust in coworkers. Some trust in institutions. Some trust in their good health. Some trust in their abilities. Some trust in advisors. Some trust in their bank account. Some trust in themselves. Some trust in fate. Some trust in an unknown future. Some trust in a spouse. Some trust in the odds favoring them. Some trust in the human spirit. Some trust in hard work. Some trust in optimism. Some trust in the military. Some trust in public servants. Some trust in Jesus Christ, "O LORD of hosts, blessed is the man who trusts in You!" (Psalm 84:12). At some point all will fall short and disappoint, except Jesus Christ, Who is the same yesterday, today, and forever. Those who trust in Him will never be disappointed. Let everything that has breath praise the LORD. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, April 16, 2012
The Gospel of Grace
J.A. Matteson
(Devotional)
Religion insists upon prerequisites to establish righteousness before God. The Gospel of grace turns all such arrogance on its head, "...for I say to you that from these stones God is able to raise up children to Abraham" (Matthew 3:9). Religion dictates terms and conditions for salvation, grace obliterates human striving, replacing it with divine initiative, "And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh...." (Ezekiel 11:19). The religious elite where greatly offended at John's assertion that the kingdom of God was open to the Gentiles and that their admission was being initiated by God in response to the unbelief of His covenant people to come to Him by faith and not in their vain efforts of self righteousness in attempting to keep the Law. The work of grace is recognized by humility whereas pride results in judgement.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Religion insists upon prerequisites to establish righteousness before God. The Gospel of grace turns all such arrogance on its head, "...for I say to you that from these stones God is able to raise up children to Abraham" (Matthew 3:9). Religion dictates terms and conditions for salvation, grace obliterates human striving, replacing it with divine initiative, "And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh...." (Ezekiel 11:19). The religious elite where greatly offended at John's assertion that the kingdom of God was open to the Gentiles and that their admission was being initiated by God in response to the unbelief of His covenant people to come to Him by faith and not in their vain efforts of self righteousness in attempting to keep the Law. The work of grace is recognized by humility whereas pride results in judgement.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, April 14, 2012
Confidently Advance
J.A. Matteson
(Devotional)
Faith perceives the reality of what is unseen by trusting in the promises and character of Him who calls. "Come and let us cross over to the garrison of these uncircumcised; perhaps the LORD will work for us, for the LORD is not restrained to save by many or few" (1 Samuel 14:6). The servant of the LORD may confidently advance when He directs, irrespective of rational indications to the contrary. For the LORD delights in delivering His children when they are weakest, for in those moments His presence is most notably recognized to the praise of His Name. Are you confronted with the impossible according to your resources? Confirm it is the LORD directing you to advance. If it is not stop immediately. If it is He you may continue confidently irrespective of appearances. His deliverance will be self evident. To Him who is able to do exceedingly more than we can imagine, be the glory and honor and majesty for ever and ever. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Faith perceives the reality of what is unseen by trusting in the promises and character of Him who calls. "Come and let us cross over to the garrison of these uncircumcised; perhaps the LORD will work for us, for the LORD is not restrained to save by many or few" (1 Samuel 14:6). The servant of the LORD may confidently advance when He directs, irrespective of rational indications to the contrary. For the LORD delights in delivering His children when they are weakest, for in those moments His presence is most notably recognized to the praise of His Name. Are you confronted with the impossible according to your resources? Confirm it is the LORD directing you to advance. If it is not stop immediately. If it is He you may continue confidently irrespective of appearances. His deliverance will be self evident. To Him who is able to do exceedingly more than we can imagine, be the glory and honor and majesty for ever and ever. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, April 12, 2012
Pass the Test
J.A. Matteson
(Devotional)
The LORD tests His people through providences to reveal the nature of their faith. "Because I saw that the people were scattering from me, and that you did not come within the appointed days, and that the Philestines were assembling...." (1 Samuel 13:11). Saul walked by sight and not by faith. He employed situational ethics where the means justified the ends. Note that he assessed reality by what he saw (three times) rather than perceiving the reality of a divine test unfolding before him. He failed the test. Beware of providences that entice you to trust in yourself and not God, you are being tested. The LORD is seeking to know if you will come to Him or bypass His counsel to establish your own providences. Resist the temptation to judge reality by what you see. Rather, confirm Gods activity in your providences by inquiring of Him so that you might pass the test.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
The LORD tests His people through providences to reveal the nature of their faith. "Because I saw that the people were scattering from me, and that you did not come within the appointed days, and that the Philestines were assembling...." (1 Samuel 13:11). Saul walked by sight and not by faith. He employed situational ethics where the means justified the ends. Note that he assessed reality by what he saw (three times) rather than perceiving the reality of a divine test unfolding before him. He failed the test. Beware of providences that entice you to trust in yourself and not God, you are being tested. The LORD is seeking to know if you will come to Him or bypass His counsel to establish your own providences. Resist the temptation to judge reality by what you see. Rather, confirm Gods activity in your providences by inquiring of Him so that you might pass the test.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
The Epitome of Folly
J.A. Matteson
(Devotional)
From the beginning it has been the tendency of a fallen race to trust in what is seen and doubt that which is invisible. I AM is Spirit, thus trusting and following Him is a spiritual endeavor. "No, but there shall be a king over us, that we may be like all nations, that our king may judge us and go out before us and fight out battles" (1 Samuel 8:19-20). Rank unbelief characterized Israel at this low point in the nations history. Forgetting God's prior deliverance and miracles their hearts ached for a man to protect and lead them. Displeased, the LORD allowed distress to come upon the nation. Trusting in anyone or anything other than the LORD is the epitome of folly, for He is our strength, our fortress, our wisdom and sure foundation. While invisible His presence is real. While visible the a fallen mans ability to exalt Gods people is fantasy.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
From the beginning it has been the tendency of a fallen race to trust in what is seen and doubt that which is invisible. I AM is Spirit, thus trusting and following Him is a spiritual endeavor. "No, but there shall be a king over us, that we may be like all nations, that our king may judge us and go out before us and fight out battles" (1 Samuel 8:19-20). Rank unbelief characterized Israel at this low point in the nations history. Forgetting God's prior deliverance and miracles their hearts ached for a man to protect and lead them. Displeased, the LORD allowed distress to come upon the nation. Trusting in anyone or anything other than the LORD is the epitome of folly, for He is our strength, our fortress, our wisdom and sure foundation. While invisible His presence is real. While visible the a fallen mans ability to exalt Gods people is fantasy.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, April 9, 2012
Single Minded Compulsion
J.A. Matteson
(Devotional)
There are, perhaps, an infinite variety of ends to which the sons of Adam may live their lives. Not so for the heirs of salvation, theirs is a single minded compulsion to live and proclaim the excellencies of Him whose mercies are everlasting from generation to generation, "And even when I am old and gray, O God, do not forsake me, until I declare Your strength to this generation, and your power to all who are to come" (Psalm 71:18). What more can a man do for those who will continue upon the earth after he departs than to direct their hearts to the LORD of their existence, to counsel them that the fear of the LORD is the beginning of wisdom, and that any other foundation is sinking sand? Oh LORD, empower and direct Your people today in proclaiming Your kingdom and righteousness. To the praise of Your wondrous Name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
There are, perhaps, an infinite variety of ends to which the sons of Adam may live their lives. Not so for the heirs of salvation, theirs is a single minded compulsion to live and proclaim the excellencies of Him whose mercies are everlasting from generation to generation, "And even when I am old and gray, O God, do not forsake me, until I declare Your strength to this generation, and your power to all who are to come" (Psalm 71:18). What more can a man do for those who will continue upon the earth after he departs than to direct their hearts to the LORD of their existence, to counsel them that the fear of the LORD is the beginning of wisdom, and that any other foundation is sinking sand? Oh LORD, empower and direct Your people today in proclaiming Your kingdom and righteousness. To the praise of Your wondrous Name.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, April 8, 2012
"I Tried Jesus"
J.A. Matteson
(Devotional)
What do people expect from Jesus? What type of Savior is He? A week earlier the same group of people were heralding Him by shouting "Hosanna!" But one week later we read..."Pilate said to them, 'Then what shall I do with Jesus who is called Christ?' They all said, "Crucify Him!" (Matthew 27:22). What happened? They had a false understanding of the Christ...one not from Scripture. He did not meet their expectations, He let them down, so their disappointment turned to rage. They had not read or understood that Messiah would save His people from their sin, not from Roman occupation. These people were not interested in eternal salvation, but from being free of the temporal domination of Ceasar. Today the same reaction to Jesus can be expected whenever a different gospel, a false gospel, is preached, one other than that found in the Bible. Jesus did not die to ensure a better paying job, a happier marriage, good health, or an easy life. Those who come to Him on those terms, who think He did, will soon be disappointed and turn on Him, and in their hearts cry out, "Crucify Him!" Jesus came to save His people from their sin, not their felt needs. The hardest people to reach with the true Gospel are those who believed a false one, for they respond to the real Gospel with, "I tried Jesus and He did not work for me." May God have mercy on those who have misled people. Preach the kingdom of God and repentance from dead works, proclaim guilt before a Holy God in breaking His Law and the certainty of judgment and Hell for those who reject His vicarious atonement on their behalf; then behold the power of God to bring sinners to faith and repentance, resulting in the salvation of their souls. To God be the glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
What do people expect from Jesus? What type of Savior is He? A week earlier the same group of people were heralding Him by shouting "Hosanna!" But one week later we read..."Pilate said to them, 'Then what shall I do with Jesus who is called Christ?' They all said, "Crucify Him!" (Matthew 27:22). What happened? They had a false understanding of the Christ...one not from Scripture. He did not meet their expectations, He let them down, so their disappointment turned to rage. They had not read or understood that Messiah would save His people from their sin, not from Roman occupation. These people were not interested in eternal salvation, but from being free of the temporal domination of Ceasar. Today the same reaction to Jesus can be expected whenever a different gospel, a false gospel, is preached, one other than that found in the Bible. Jesus did not die to ensure a better paying job, a happier marriage, good health, or an easy life. Those who come to Him on those terms, who think He did, will soon be disappointed and turn on Him, and in their hearts cry out, "Crucify Him!" Jesus came to save His people from their sin, not their felt needs. The hardest people to reach with the true Gospel are those who believed a false one, for they respond to the real Gospel with, "I tried Jesus and He did not work for me." May God have mercy on those who have misled people. Preach the kingdom of God and repentance from dead works, proclaim guilt before a Holy God in breaking His Law and the certainty of judgment and Hell for those who reject His vicarious atonement on their behalf; then behold the power of God to bring sinners to faith and repentance, resulting in the salvation of their souls. To God be the glory.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, April 7, 2012
Thanks Be To God
J.A. Matteson
(Devotional)
"Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed" (John 20:29). Was it seeing and touching the risen Christ that prompted the response by Thomas, "My Lord and my God!"? (John 20:28). Is seeing believing? If that is true then all people who saw would have believed...but they did not. Others saw the risen LORD yet did not believe. Even Jesus made a telling statement about the rich man suffering judgment after he died, "If they do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead" (Luke 16:31). How is it then Thomas moved from unbelief to belief? The Word of Life brought it forth, "...do not be unbelieving, but believing" (John 20:27). For this reason Jesus informs that seeing is not necessary for faith...grace is. What is needed is the mercy of God to open blind eyes and melt hearts of stone. And Thomas would soon learn that he was not only blessed of God to believe but to suffer for His names sake, "For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake" (Philippians 1:29). This statement by Paul finds agreement with Jesus who also said, "...no one can come to Me unless it has been granted him from the Father" (John 6:65). So Thomas believed as it had been granted for him to do so. And you believe, like Thomas, as a result of grace. Amazing grace indeed! I once was blind but now I see. Thanks be to God. Happy Resurrection Day!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
"Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed" (John 20:29). Was it seeing and touching the risen Christ that prompted the response by Thomas, "My Lord and my God!"? (John 20:28). Is seeing believing? If that is true then all people who saw would have believed...but they did not. Others saw the risen LORD yet did not believe. Even Jesus made a telling statement about the rich man suffering judgment after he died, "If they do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead" (Luke 16:31). How is it then Thomas moved from unbelief to belief? The Word of Life brought it forth, "...do not be unbelieving, but believing" (John 20:27). For this reason Jesus informs that seeing is not necessary for faith...grace is. What is needed is the mercy of God to open blind eyes and melt hearts of stone. And Thomas would soon learn that he was not only blessed of God to believe but to suffer for His names sake, "For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake" (Philippians 1:29). This statement by Paul finds agreement with Jesus who also said, "...no one can come to Me unless it has been granted him from the Father" (John 6:65). So Thomas believed as it had been granted for him to do so. And you believe, like Thomas, as a result of grace. Amazing grace indeed! I once was blind but now I see. Thanks be to God. Happy Resurrection Day!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, April 5, 2012
An Earnest
J.A. Matteson
(Devotional)
The eye of the LORD is fixed upon His people. His purposes concerning them are eternal, His Spirit given as an earnest of the glory to be revealed in them. "Now He who prepared us for this very purpose is God, who gave us the Spirit as a pledge" (2 Cor. 5:5). The sons of Adam dread mortality, vainly pursuing ends to forestall their inevitable demise. The children of promise earnestly seek to put off that which is mortal so that that which is eternal may have supremacy. Strange in the eyes of the world are the heirs of the King who fear not death, knowing that the victory is theirs in Christ Jesus who raised and will raise them to everlasting life. To He who is able to keep you until that day be the glory and the honor and power. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
The eye of the LORD is fixed upon His people. His purposes concerning them are eternal, His Spirit given as an earnest of the glory to be revealed in them. "Now He who prepared us for this very purpose is God, who gave us the Spirit as a pledge" (2 Cor. 5:5). The sons of Adam dread mortality, vainly pursuing ends to forestall their inevitable demise. The children of promise earnestly seek to put off that which is mortal so that that which is eternal may have supremacy. Strange in the eyes of the world are the heirs of the King who fear not death, knowing that the victory is theirs in Christ Jesus who raised and will raise them to everlasting life. To He who is able to keep you until that day be the glory and the honor and power. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, April 4, 2012
Faith is Dawned
J.A. Matteson
(Devotional)
Are we marveling daily at the power of God in our spiritual rebirth? "For God, who said, 'Light shall shine out of darkness,' is the One 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). He is the One who brings forth that which was not, light out of darkness, faith out of unbelief, life out of death. We are His workmanship and the product of His purposes in Christ Jesus. The god of this world holds captive the sons of Adam in darkness and unbelief. Only the power of God can release the captives to in turn be led captive by the Savior of their souls. And this is not the result of their doing, but of His grace. In a moment, in the blinking of an eye the veil is removed, and faith is dawned. Rejoice at the miracle of faith, brethren, beloved of the Father, led by the Spirit, joined to the Son. Precious and imperishable is Gods gift to you. Thank Him for it. Again I say rejoice!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Are we marveling daily at the power of God in our spiritual rebirth? "For God, who said, 'Light shall shine out of darkness,' is the One 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). He is the One who brings forth that which was not, light out of darkness, faith out of unbelief, life out of death. We are His workmanship and the product of His purposes in Christ Jesus. The god of this world holds captive the sons of Adam in darkness and unbelief. Only the power of God can release the captives to in turn be led captive by the Savior of their souls. And this is not the result of their doing, but of His grace. In a moment, in the blinking of an eye the veil is removed, and faith is dawned. Rejoice at the miracle of faith, brethren, beloved of the Father, led by the Spirit, joined to the Son. Precious and imperishable is Gods gift to you. Thank Him for it. Again I say rejoice!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Friday, March 30, 2012
A Delightful Truth
The LORD is continually mindful of His children. As a caring father He watches over and ensures His purposes for them are accomplished. "The LORD will accomplish what concerns me...." (Psalm 138:8); that is, what He has purposed for me today and in all of life. The providence of God is a delightful truth. That His good dealings with His children cannot be frustrated by the world nor our sin is a balm to the soul. The LORD of all creation died to redeem His own. Let us rest this day in His supreme and mighty love. Fret not, O my soul, for the LORD on high knows I am but dust, and as a skillful shepherd He will lead me to delights inexpressible. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, March 29, 2012
Face to Face
J.A. Matteson
(Devotional)
"they will see His face...." (Rev. 22:4). The veil separating the resting place of the arc of the covenant in the tabernacle (Holy of Holies) physically set forth and illustrated the inability of sinful men to stand in the presence of He who is holy, lest they die. The death of Christ destroyed that barrier for all who look upon Him in faith, for they are no longer children of wrath in the eyes of God, but holy ones (saints). In heaven the saints will finally stand face to face before Him who knew and loved them from eternity. To see Gods face, and live, denotes intimacy and favor. The saints will gaze into the eyes of Eternity, Love, Mercy, and Truth. In His presence and care they will be complete in every sense as He intended from before the foundation of the world. Let us rest in His rich promises which cannot fail and rejoice in expectancy as we anticipate that precious and glorious day. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
"they will see His face...." (Rev. 22:4). The veil separating the resting place of the arc of the covenant in the tabernacle (Holy of Holies) physically set forth and illustrated the inability of sinful men to stand in the presence of He who is holy, lest they die. The death of Christ destroyed that barrier for all who look upon Him in faith, for they are no longer children of wrath in the eyes of God, but holy ones (saints). In heaven the saints will finally stand face to face before Him who knew and loved them from eternity. To see Gods face, and live, denotes intimacy and favor. The saints will gaze into the eyes of Eternity, Love, Mercy, and Truth. In His presence and care they will be complete in every sense as He intended from before the foundation of the world. Let us rest in His rich promises which cannot fail and rejoice in expectancy as we anticipate that precious and glorious day. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, March 28, 2012
By Grace Through Faith
J.A. Matteson
(Devotional)
"...but the righteous will live by his faith" (Habakkuk 2:4). How is a person made right before God? By faith. How is it that a person believes God? By grace. Is the righteousness a person possess an inherent righteousness; that is, is he actually made righteous in himself? No. In what sense, then, is he righteous? By an imputed righteousness given to him by grace through faith....the righteousness of Christ. Where is boasting? It is eliminated. On what basis is it eliminated? On the basis of grace. So then a person comes to faith (life) by grace through faith and endures in faith (life) by grace. For this reason the Apostle confidently proclaims, "...and those whom He justified, He also glorified" (Romans 8:30).....this is past tense to denote a certainty. Justification is the infallible result of faith. Glorification is the infallible result of justification. The spiritual life which God gives is His life, eternal. And the gifts and calling of God are irrevokable. Oh how magnificent is the LORD on high who has delivered His people by a mighty hand. To Him be the praise and glory this day and forever! Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
"...but the righteous will live by his faith" (Habakkuk 2:4). How is a person made right before God? By faith. How is it that a person believes God? By grace. Is the righteousness a person possess an inherent righteousness; that is, is he actually made righteous in himself? No. In what sense, then, is he righteous? By an imputed righteousness given to him by grace through faith....the righteousness of Christ. Where is boasting? It is eliminated. On what basis is it eliminated? On the basis of grace. So then a person comes to faith (life) by grace through faith and endures in faith (life) by grace. For this reason the Apostle confidently proclaims, "...and those whom He justified, He also glorified" (Romans 8:30).....this is past tense to denote a certainty. Justification is the infallible result of faith. Glorification is the infallible result of justification. The spiritual life which God gives is His life, eternal. And the gifts and calling of God are irrevokable. Oh how magnificent is the LORD on high who has delivered His people by a mighty hand. To Him be the praise and glory this day and forever! Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Monday, March 26, 2012
Stand in Awe
J.A. Matteson
(Devotional)
Seasons change, empires blossom and then come to ruin, youth yields to old age, friendships flourish then fade away. "...you know in your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed" (Josh. 23:14). To whom shall we set our gaze? What will be the object of our attention, affections and hope? Shall we place our hope in that which perishes? Certainly not! The LORD Most High, He is King of kings and LORD of Lords. He is not like a man that He should lie. He speaks and a matter is settled. He is mindful of the estate of His inheritance. Exalt the LORD of heaven and earth, for He cares for you. He watches over your soul and will gently lead you across the river into glory. Let all of God's people stand in awe. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Seasons change, empires blossom and then come to ruin, youth yields to old age, friendships flourish then fade away. "...you know in your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed" (Josh. 23:14). To whom shall we set our gaze? What will be the object of our attention, affections and hope? Shall we place our hope in that which perishes? Certainly not! The LORD Most High, He is King of kings and LORD of Lords. He is not like a man that He should lie. He speaks and a matter is settled. He is mindful of the estate of His inheritance. Exalt the LORD of heaven and earth, for He cares for you. He watches over your soul and will gently lead you across the river into glory. Let all of God's people stand in awe. Praise the LORD!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Sunday, March 25, 2012
Incomprehensible
J.A. Matteson
(Devotion)
The LORD is sovereign. He is unrestrained by anything or anyone in His most holy decrees. "Whatever the LORD pleases, He does, in heaven and earth, in the seas and in all deeps" (Psalm 135:6). The LORD transcends creation, all things were created by Him and are subject to Him. He is before all things eternally, the self existed One, Who alone possess in Himself absolute freedom. His gaze is upon all and through all simultaneously. His knowledge is eternal, His power without limit, His essence and ways unfathomable. The LORD is incomprehensible, He is good, His lovingkindness endures forever. Let us bow our hearts before I AM, Who is worthy of all praise and worship and honor. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotion)
The LORD is sovereign. He is unrestrained by anything or anyone in His most holy decrees. "Whatever the LORD pleases, He does, in heaven and earth, in the seas and in all deeps" (Psalm 135:6). The LORD transcends creation, all things were created by Him and are subject to Him. He is before all things eternally, the self existed One, Who alone possess in Himself absolute freedom. His gaze is upon all and through all simultaneously. His knowledge is eternal, His power without limit, His essence and ways unfathomable. The LORD is incomprehensible, He is good, His lovingkindness endures forever. Let us bow our hearts before I AM, Who is worthy of all praise and worship and honor. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, March 24, 2012
A Divine Assessment
J.A. Matteson
(Devotional)
Whenever the Gospel is communicated, clearly, it creates conflict. "Do you suppose that I came to grant peace on earth? I tell you, no, but rather division" (Luke 12:51). The message of the cross is not one of appeasement couched in flattery in order to gain the favor of sinners. Rather, it is a divine assessment of guilt, a command, an ultimatum, a dire warning and urgent appeal to flee the wrath of God which will be poured out on the unrighteous on the Day of the LORD. The message of the cross is not one of personal reform, but spiritual resurrection from the dead to walk in newness of life. Christ demands sinners come to Him on His terms. Because the message of the cross shatters self esteem it is never welcome, unless God first opens the heart to receive it as He did with Lydia when Paul preached Christ crucified to her (Acts 16:14). The power of conversion is in the Word of God, not in the messenger. Losing sight of this many alter the content of the Gospel with the hope of making it palatable to sinners. The result is a multitude of unregenerate souls who hold church memberships, tares amidst the wheat. If we desire to witness the power of God as in revivals of the past, let us return to the gospel of the New Testament. To the elect called of God it is honey to the lips (2 Thess. 2:13). To the rest it is guaranteed to foster conflict and division (John 10:26-27). To He alone who is wise be all glory and honor and praise, forever and ever. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Whenever the Gospel is communicated, clearly, it creates conflict. "Do you suppose that I came to grant peace on earth? I tell you, no, but rather division" (Luke 12:51). The message of the cross is not one of appeasement couched in flattery in order to gain the favor of sinners. Rather, it is a divine assessment of guilt, a command, an ultimatum, a dire warning and urgent appeal to flee the wrath of God which will be poured out on the unrighteous on the Day of the LORD. The message of the cross is not one of personal reform, but spiritual resurrection from the dead to walk in newness of life. Christ demands sinners come to Him on His terms. Because the message of the cross shatters self esteem it is never welcome, unless God first opens the heart to receive it as He did with Lydia when Paul preached Christ crucified to her (Acts 16:14). The power of conversion is in the Word of God, not in the messenger. Losing sight of this many alter the content of the Gospel with the hope of making it palatable to sinners. The result is a multitude of unregenerate souls who hold church memberships, tares amidst the wheat. If we desire to witness the power of God as in revivals of the past, let us return to the gospel of the New Testament. To the elect called of God it is honey to the lips (2 Thess. 2:13). To the rest it is guaranteed to foster conflict and division (John 10:26-27). To He alone who is wise be all glory and honor and praise, forever and ever. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, March 22, 2012
His Seed in You
J.A. Matteson
(Devotional)
The ancients walked with God as strangers and pilgrims during their stay upon the earth, enduring in faith until the end. Brevity defines human existence and soon our bodies return to the earth from which they came. "But the one who endures until the end, he will be saved" (Matthew 24:13). But one may ask, "Is it not by faith that I am saved?" Indeed it is. But do you not recognize that the transcendent supernatural characteristic of grace is His seed of Life in you, if indeed His seed is in you. He is eternal life and the one in whom He abides has received Him who is eternal, and he endures eternally in Him. Therefore, the one who has by grace received His seed has received Life eternal, and that not of himself, it is the gift of God. For this reason the children of God endure in faith until the end, for His seed remains in them, for they are His possession given by the Father. Oh how glorious and awesome is He who extends mercy to sinners. To the King immortal be all glory and honor and power and authority, now and for evermore. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
The ancients walked with God as strangers and pilgrims during their stay upon the earth, enduring in faith until the end. Brevity defines human existence and soon our bodies return to the earth from which they came. "But the one who endures until the end, he will be saved" (Matthew 24:13). But one may ask, "Is it not by faith that I am saved?" Indeed it is. But do you not recognize that the transcendent supernatural characteristic of grace is His seed of Life in you, if indeed His seed is in you. He is eternal life and the one in whom He abides has received Him who is eternal, and he endures eternally in Him. Therefore, the one who has by grace received His seed has received Life eternal, and that not of himself, it is the gift of God. For this reason the children of God endure in faith until the end, for His seed remains in them, for they are His possession given by the Father. Oh how glorious and awesome is He who extends mercy to sinners. To the King immortal be all glory and honor and power and authority, now and for evermore. Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, March 21, 2012
The Lord's Faithfulness
J.A. Matteson
(Devotional)
The LORD is not remiss as to forsake His children. Daily He works His power in and through their circumstances which He has ordained. "Then Joshua said to the people, 'Consecrate yourselves, for tomorrow the LORD will do wonders among you'" (Josh. 3:5). Mark the LORD's faithfulness and power towards you so that your children and grandchildren may know that it is the living LORD whom you serve, "Let this be a sign among you, so that when your children ask later, saying, 'What do these stones mean to you?'"(Josh. 4:6). The LORD is at work in your midst this day, with expectancy watch your circumstances.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
The LORD is not remiss as to forsake His children. Daily He works His power in and through their circumstances which He has ordained. "Then Joshua said to the people, 'Consecrate yourselves, for tomorrow the LORD will do wonders among you'" (Josh. 3:5). Mark the LORD's faithfulness and power towards you so that your children and grandchildren may know that it is the living LORD whom you serve, "Let this be a sign among you, so that when your children ask later, saying, 'What do these stones mean to you?'"(Josh. 4:6). The LORD is at work in your midst this day, with expectancy watch your circumstances.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, March 14, 2012
Rejoice!
J.A. Matteson
(Devotional)
"Blessed is he who does not take offense at Me" (Luke 7:23). Is Christ Jesus a pearl of great price to you? Is His teaching sweetness to your soul? Have you tasted the kindness of the Lord and are you resting in His love? Is your spirit provoked at the sights and sounds of unrighteousness in a world given over to evil? Are you daily following the Lord Jesus in humble obedience, earnestly desiring to please Him in all that you do? An affirmative reply denotes you are blessed. And that state of blessedness is not the consequence of your doing. Rather, it was Gods grace extended to you while dead in sin and a child of wrath, even as the rest, removing your heart of stone and replacing it with a heart of flesh. It is by grace that you now long for the Savior of your soul and find in Him sweetness above all else. For it is the Spirit of God within the child of God who draws you into fellowship with the Father through the Son of God. Oh how blessed you are. Rejoice!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
"Blessed is he who does not take offense at Me" (Luke 7:23). Is Christ Jesus a pearl of great price to you? Is His teaching sweetness to your soul? Have you tasted the kindness of the Lord and are you resting in His love? Is your spirit provoked at the sights and sounds of unrighteousness in a world given over to evil? Are you daily following the Lord Jesus in humble obedience, earnestly desiring to please Him in all that you do? An affirmative reply denotes you are blessed. And that state of blessedness is not the consequence of your doing. Rather, it was Gods grace extended to you while dead in sin and a child of wrath, even as the rest, removing your heart of stone and replacing it with a heart of flesh. It is by grace that you now long for the Savior of your soul and find in Him sweetness above all else. For it is the Spirit of God within the child of God who draws you into fellowship with the Father through the Son of God. Oh how blessed you are. Rejoice!
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Tuesday, March 13, 2012
Through the Promise
J.A. Matteson
(Devotional)
"But the son by the bondwoman was born according to the flesh, and the son of the free woman through the promise" (Gal. 4:23). As a believer in Jesus Christ you are a child of promise in the likeness of Isaac who, by the supernatural initiative of God, was brought forth to life from death; Ishmael came forth by natural means. Isaac did not participate in his conception in the dead womb of his mother....an impossibility according to the flesh....nor do the children of promise in the likeness of Abraham contribute to their rebirth, so that it might be according to grace through the kindness of Him who calls, "So then it does not depend on the man who wills or the man who runs, but on God who has mercy" (Rom. 9:16). For apart from grace it is impossible to be saved. If it were not for the grace of God we would remain dead in trespasses and sin. And the faith you posses is the manifestation of that grace, for it is the gift of God. Therefore, let us daily give thanks to the LORD for his kindness in calling us forth into this grace in which we now stand.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
"But the son by the bondwoman was born according to the flesh, and the son of the free woman through the promise" (Gal. 4:23). As a believer in Jesus Christ you are a child of promise in the likeness of Isaac who, by the supernatural initiative of God, was brought forth to life from death; Ishmael came forth by natural means. Isaac did not participate in his conception in the dead womb of his mother....an impossibility according to the flesh....nor do the children of promise in the likeness of Abraham contribute to their rebirth, so that it might be according to grace through the kindness of Him who calls, "So then it does not depend on the man who wills or the man who runs, but on God who has mercy" (Rom. 9:16). For apart from grace it is impossible to be saved. If it were not for the grace of God we would remain dead in trespasses and sin. And the faith you posses is the manifestation of that grace, for it is the gift of God. Therefore, let us daily give thanks to the LORD for his kindness in calling us forth into this grace in which we now stand.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Thursday, March 1, 2012
A Greatful Heart
J.A. Matteson
(Devotional)
Pleasing to the LORD is a grateful heart that gives thanks in seasons of little or plenty. "Though the fig tree should not blossom and there be no fruit on the vine, though the yield of the olive should fail and the fields produce no fruit, though the flocks should be cut off from the fold and there be no cattle in the stalls, yet I will exult in the LORD, I will rejoice in the God of my salvation" (Habakkuk 3:17-18). Sow your seed this day with diligence and skill, apply yourself completely to the task at hand. And at the end of the day rejoice in what the LORD has graciously given you, for it is He who causes the increase and not yourself.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Pleasing to the LORD is a grateful heart that gives thanks in seasons of little or plenty. "Though the fig tree should not blossom and there be no fruit on the vine, though the yield of the olive should fail and the fields produce no fruit, though the flocks should be cut off from the fold and there be no cattle in the stalls, yet I will exult in the LORD, I will rejoice in the God of my salvation" (Habakkuk 3:17-18). Sow your seed this day with diligence and skill, apply yourself completely to the task at hand. And at the end of the day rejoice in what the LORD has graciously given you, for it is He who causes the increase and not yourself.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Wednesday, February 29, 2012
The Heavenly Echo
J.A. Matteson
(Devotional)
Deep calls to deep; the heavenly echo beckons within the heirs of salvation. "There is a river whose streams make glad the city of God, the holy dwelling places of the Most High" (Psalm 46:4). As strangers and aliens upon the earth the world knows not the pilgrims of God. They are an odd curiosity, an irritation, problematic and vexing mirrors of He who is Holy. Unknown by the world and unwelcome the saints thirst to be clothed with the heavenly glory awaiting them in the city of God. That is then and today is now. Sojourn today as His ambassador while remaining attentive to the heavenly echo until you shall see Him face to face.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Deep calls to deep; the heavenly echo beckons within the heirs of salvation. "There is a river whose streams make glad the city of God, the holy dwelling places of the Most High" (Psalm 46:4). As strangers and aliens upon the earth the world knows not the pilgrims of God. They are an odd curiosity, an irritation, problematic and vexing mirrors of He who is Holy. Unknown by the world and unwelcome the saints thirst to be clothed with the heavenly glory awaiting them in the city of God. That is then and today is now. Sojourn today as His ambassador while remaining attentive to the heavenly echo until you shall see Him face to face.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Tuesday, February 28, 2012
His Sovereign Will
J.A. Matteson
(Devotional)
Were it not for grace we could accomplish nothing, "For I will not trust in my bow, nor will my sword save me" (Psalm 44:6). At the dawn the servant of the LORD of Hosts clothes himself with the armour of God and his trust is in He who is righteous, and not in the instrumentality of his own ingenuity. While he skillfully wields that which is in his hand, it is not the cause of his victory, "For by their own sword they did not possess the land, and their own arm did not save them, but Your right hand and Your arm and the light of your Presence, for You favored them" (Psalm 44:3). And what was the basis of Gods favor? It was unconditional and not contingent upon merit, but purely by the good pleasure of His sovereign will. Beloved, let us give thanks to the Lord our God for His lovingkindness endures forever! Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
(Devotional)
Were it not for grace we could accomplish nothing, "For I will not trust in my bow, nor will my sword save me" (Psalm 44:6). At the dawn the servant of the LORD of Hosts clothes himself with the armour of God and his trust is in He who is righteous, and not in the instrumentality of his own ingenuity. While he skillfully wields that which is in his hand, it is not the cause of his victory, "For by their own sword they did not possess the land, and their own arm did not save them, but Your right hand and Your arm and the light of your Presence, for You favored them" (Psalm 44:3). And what was the basis of Gods favor? It was unconditional and not contingent upon merit, but purely by the good pleasure of His sovereign will. Beloved, let us give thanks to the Lord our God for His lovingkindness endures forever! Amen
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
Saturday, February 25, 2012
Calvanism and Evangelical Arminianism
[Girardeau's keen logical intellect reveals the incoherent nature of Arminianism, showing it to be the close cousin of Pelagianism. Articulating the essential problem of the Arminian position; viz. that a possible universal salvation is in reality an impossible salvation for any, Girardeau powerfully reveals the unscriptural nature of the thesis. I would recommend this work in every reformed library as a supplement to Luther's On the Bondage of the Will, Owen's The Death of Death in the Death of Christ, and the prolific works of Calvin--J.A. Matteson]
by John L. Girardeau
It is impossible to prove, that a scheme which provides for the possible salvation of all men more conspicuously displays the divine goodness than one which secures the certain salvation of some men. The words, atonement offered for all men, universal atonement, Christ died to save all men, Christ died for every soul of man, -- these words are very attractive. They seem to breathe a kindness which is worthy of God. But let us not be imposed upon by the beauty or pomp of mere phrases. What is the exact meaning of the language? It is obscure, and, to be understood, must be filled out. The meaning is, that atonement was offered for all men, that Christ died for all men, merely to make the salvation of all men possible: therefore the meaning is not what the language appears to imply -- namely, that atonement was offered for all men to secure their salvation; that Christ died to save all men. That is explicitly denied. It is the heresy of Universalism. Let it be noticed -- attention is challenged to it -- that, upon the Arminain scheme, the whole result of the atonement, of the death of Christ, of the mission of the Holy Ghost, is the salvability of all men -- the possible salvation of all. Dispel the glamor from these charming words, and that is absolutely all that they mean.
But let us go on. What precisely is meant by the possible salvation of all men? It cannot mean the probable salvation of all men. If it did, the word probable would have been used; but facts would have contradicted the theory. Not even the Arminian would assert the probable salvation of all men, in consequence of the atonement. It is then only a possible salvation that is intended. Now what makes the salvation of all possible? It is granted, that all obstacles in the way of any sinner's return to God are, on God's side, removed. The Calvinist admits that, equally with the Arminian. Where then lies the difference? What does the Arminian mean by a salvation possible to all? He means a salvation that may be secured, if the human will consent to receive it. To give this consent it is persuaded by grace. But it is not constrained by grace to give it. It holds the decision of the question in its power. It may accept the offered salvation; it may not. The whole thing is contingent upon the action of the sinner's will. This is what makes the salvation of all men merely possible; and it inevitably follows that the destruction of all men is also possible.
I shall, with divine help, presently prove that a possible salvation, contingent upon the action of a sinner's will, is really an impossible salvation. But conceding now, for argument's sake, that there is such a thing as a merely possible salvation of all men, it is repeated, that it cannot be shown to exhibit the beneficence of God one whit more clearly than does the certain salvation of some men. Upon the Calvinistic scheme, the absolute certainty of the salvation of countless multitudes of the race is provided for; on the Arminian, the certainty of the salvation of not one human being is provided for. But let it be admitted that although not provided for, yet in some way, the final result will in fact prove to be the certain salvation of countless multitudes. How can the Arminian show that these multitudes will exceed in number those which are saved upon the Calvinistic scheme? He can not. The human faculties have no data upon which they can institute such an equation. But until that is shown, it is impossible to see how his scheme more signally displays the saving goodness of God than the Calvinist's. One thing is clear: according to the Calvinistic doctrine, those who are saved will praise God's goodness for having saved them; and, according to the Arminian, they will praise his goodness for having made it possible for them to be saved. Which would be the directer tribute to the divine benevolence, it may be left to common sense to judge.
The Arminian, however, if he should candidly admit that his scheme labors under the difficulties which have been mentioned, will still reply, that it has, in regard to goodness, this advantage over the Calvinistic: that it makes possible the salvation of those whose salvation the Calvinistic scheme makes impossible. He charges, that while the Calvinistic scheme makes salvation of some certain, it makes the destruction of some equally certain. The one scheme opens the door of hope to all; the other closes it against some. This, it is contended, cannot be shown to consist with the goodness of God. It is not intended to deny that this is a difficulty which the Calvinistic scheme has to carry. Its adherents are sufficiently aware of the awful mystery which hangs round this subject, and of the limitations upon their faculties, to deter them from arrogantly claiming to understand the whole case. The difficulty is this: If God can, on the ground of the all-sufficient merit of Christ, save those who actually perish, why does not his goodness lead him to save them? Why, if he know that, without his efficacious grace, they will certainly perish, does he withhold from them that grace, and so seal the certainty of their destruction? These solemn questions the Calvinist professes his ability to answer only in the words of out blessed Lord: "Even so, Father, for so it seemed good in thy sight."
But should the Arminian, professing to decide how the Deity should proceed in relation to sinners, use this conceded difficulty for the purpose of showing that the Calvinist imputes malignity to God, it is fair, it is requisite, to prove that he has no right to press this objection -- that it is incumbent on him to look to his own defenses. What if it should turn out that he is oppressed by a still greater difficulty?
In the first place, the Evangelical Arminian admits that God perfectly foreknew all that will ever come to pass. Consequently, he admits that God foreknew what, and how many, human beings will finally perish. He must also admit that God foreknows that he will judge them at the last day, and that what God foreknows he will do on that day, he must have eternally purposed to do. The final condemnation, therefore, of a definite number of men is absolutely certain. The question is not now whether God makes it certain. Let us not leave the track. What it is asserted the Arminian must admit is, that it is certain. Now this is very different from saying that God eternally knew that all men would perish, unless he should intervene to save them. For he foreknew his purpose to make such an intervention in behalf of some of the race, and so foreknew the absolute certainty of their final salvation. The case before us is, not that God knew that those who will actually perish would perish unless he intervened to save them. It is, that he foreknew that they will finally perish. But if this must be admitted -- that God foreknew with certainty that some human beings will be, at the last day, adjudged by him to destruction, then their destruction is certain. Now we crave to know how a provision of redemption which made their salvation possible can exercise any effect upon their destiny. Their destruction is to God's knowledge certain. How can the possibility of their salvation change that certainty? It cannot. Where, then, is the goodness to them of the redeeming provision? It is impossible to see.
Further, how can salvation be possible to those who are certain to be lost? How can their salvation be possible, if their destruction be certain? There is but one conceivable answer: it is, that although God foreknew that they would be lost, he also foreknew that they might be saved. That is to say, there was an extrinsic impossibility of their salvation created by God's certain foreknowledge, but an intrinsic possibility of their salvation growing out of their ability to avail themselves of the provision of redemption. It may be pleaded that their case is like that of Adam in innocence. God knew that he would fall, but he also knew that he might stand. This brings us to the next point, and that will take us down to one of the fundamental difficulties of the Arminian scheme.
In the second place, a possible salvation would be to a sinner an impossible salvation. Mere salvability would be to him inevitable destruction. It will be admitted, without argument, that a possible salvation is not, in itself, an actual salvation. That which may be is not that which is. Before a possible can become an actual salvation something needs to be done -- a condition must be performed upon which is suspended its passage from possibility to actuality. The question is, What is the thing which needs to be done -- what is this condition which needs to be fulfilled before salvation can become a fact to the sinner? The Arminian answer is: Repentance and faith on the sinner's part. He must consent to turn from his iniquities and accept Christ as his Savior. The further question presses, By what agency does the sinner perform this condition -- by what power does he repent, believe, and so accept salvation? The answer to this question, whatever it may be, must indicate the agency, the power, which determines the sinner's repenting, believing and so accepting salvation. It is not enough to point out an agency, a power, which is, however potent, merely an auxiliary to the determining cause. It is the determining cause itself that must be given as the answer to the question. It must be a factor which renders, by virtue of its own energy, the final decision -- an efficient cause which, by its own inherent causality, makes a possible salvation an actual and experimental fact. What is this causal agent which is the sovereign arbiter of human destiny? The Arminian answer to this last question of the series is, The sinner's will. It is the sinner's will which, in the last resort, determines the question whether a possible, shall become an actual, salvation. This has already been sufficiently shown in the foregoing remarks. But what need is there of argument to prove what any one, even slightly acquainted with Arminian theology knows that it maintains? Indeed, it is one of the distinctive and vital features of that theology, contra-distinguishing it to the Calvinistic. The Calvinist holds that the efficacious and irresistible grace of God applies salvation to the sinner; the Arminain, that the grace of God although communicated to every man is inefficacious and resistible, and that the sinner's will uses it as merely an assisting influence in determining the final result of accepting a possible salvation and so making it actual. Grace does not determine the will; the will "improves" the grace and determines itself. Grace is the handmaid, the sinner's will the mistress. Let us suppose that in regard to the question whether salvation shall be accepted, there is a perfect equipoise between the motions of grace and the contrary inclinations of the sinner's will. A very slight added influence will destroy the equilibrium. Shall it be from grace or from the sinner's will? If from the former, grace determines the question, and the Calvinistic doctrine is admitted. But that the Arminian denies. It must then be from the sinner's will; and however slight and inconsiderable this added influence of the will may be, it determines the issue. It is like the feather that alights upon one of two evenly balanced scales and turns the beam.
Moreover, this will of the sinner which discharges the momentous office of determining the question of salvation is his natural will. It cannot be a gracious will, that is, a will renewed by grace; for if it were, the sinner would be already in a saved condition. But the very question is, Will he consent to be saved? Now if it be not the will of a man already in a saved condition, it is the will of a man yet in an unsaved condition. It is the will of an unbelieving and unconverted man, that is, a natural man, and consequently must be a natural will. It is this natural will, then, which finally determines the question whether a possible salvation shall become an actual. It is its high office to settle the matter of practical salvation. In this solemn business, as in all others, it has an irrefragable autonomy. Not even in the critical transition from the kingdom of Satan into the kingdom of God's dear Son, can it be refused the exercise of its sacred and inalienable prerogative of contrary choice. At the supreme moment of the final determination of soul "for Christ to live and die," the determination might be otherwise. The will may be illuminated, moved, assisted by grace, but not controlled and determined by it. To the last it has the power of resisting grace and of successfully resisting it. To it -- I use the language reluctantly -- the blessed Spirit of God is represented as sustaining the attitude of the persuasive orator of grace. He argues, he pleads, he expostulates, he warns, he beseeches the sinner's will in the melting accents of Calvary and alarms it with the thunders of judgment -- but that is all. He cannot without trespassing upon its sovereignty renew and re-create and determine his will. This is no misrepresentation, no exaggeration, of the Arminian's position. It is what he contends for. It is what he must contend for. It is one of the hinges on which his system turns. Take it away, and the system swings loosely and gravitates to an inevitable fall.
Now this is so palpably opposed to Scripture and the facts of experience, that Evangelical Arminians endeavor to modify it, so as to relieve it of the charge of being downright Pelagianism. That the attempt is hopeless, has already been shown. It is utterly vain to say, that grace gives ability to the sinner sufficient for the formation of that final volition which decides the question of personal salvation. Look at it. Do they mean, by this ability, regenerating grace? If they do, as regenerating grace unquestionably determines the sinner's will, they give up their position and adopt the Calvinistic. No; they affirm that they do not, because the Calvinistic position is liable to two insuperable objections: first, that it limits efficacious grace to the elect, denying it to others; secondly, that efficacious and determining grace would contradict the laws by which the human will is governed. It comes back to this, then: that notwithstanding this imparted ability, the natural will is the factor which determines the actual relation of the soul to salvation. The admission of a gracious ability, therefore, does not relieve the difficulty. It is not an efficacious and determining influence; it is simply suasion. The natural will may yield to it or resist it. It is a vincible influence.
Now this being the real state of the case, according to the Arminian scheme, it is perfectly manifest that no sinner could be saved. There is no need of argument. It is simply out of the question, that the sinner in the exercise of his natural will can repent, believe in Christ, and so make a possible salvation actual. Let it be clearly seen, that, in the final settlement of the question of personal religion, the Arminian doctrine is, that the will does not decide as determined by the grace of God, but by its own inherent self-determining power, and the inference, if any credit is attached to the statements of Scripture, is forced upon us, that it makes the salvation of the sinner impossible. A salvation, the appropriation of which is dependent upon the sinners natural will, is no salvation; and the Arminian position is that the appropriation of salvation is dependent upon the natural will of the sinner. The stupendous paradox is thus shown to be true -- that a merely possible salvation is an impossible salvation.
If in reply to this argument the Arminian should say, that he does not hold that the merely natural will which is corrupt is the final determining agent, but that the will makes the final decision by reason of some virtue characterizing it, the rejoinder is obvious: first, this virtue must either be inherent in the natural will of the sinner, or be communicated by grace. If it be inherent in the natural will, it is admitted that it is the natural will itself, through a power resident in it, which determines to improve communicated grace and appropriate salvation; and that would confirm the charge that the Arminian makes the final decision to accept salvation depend upon the natural will, which would be to render salvation impossible. If this virtue in the will which determines it to make the final decision be communicated by grace, it is a part of the gracious ability imparted to the sinner; and then we would have part of this communicated gracious ability improving another part -- that is, gracious ability improving gracious ability. Now this would be absurd on any other supposition than that grace is the determining agent, and that supposition the Arminian rejects. To state the case briefly: either this virtue in the will which is the controlling element is grace or it is not. If it be grace, then grace is the determining element, and the Calvinistic doctrine is admitted. If it be not grace, then the will by its natural power is the determining element, and that is impossible, -- it is impossible for the natural will, which is itself sinful and needs to be renewed, to determine the question of practical salvation.
Let us put the matter in a different light. There must be some virtue in the natural man to lead him to improve grace -- to use gracious ability. Now whence is this virtue? It must be either from God, or from himself. If it be from God, then the cause which determines the question of accepting salvation is from God, and the Calvinistic doctrine is admitted. If it be from himself, then it is the natural will which uses the gracious ability, and determines the appropriation of salvation; and that is impossible.
Further, the Arminian must admit either that the will makes the final decision in consequence of some virtue in it, or that it makes it without all virtue. If in consequence of some virtue, then as that virtue is distinguished from the grace it used, it is merely natural, and the natural will is affirmed to be virtuous enough to decide the all-important question of salvation; which is contrary to the doctrine, maintained by Evangelical Arminians, that the natural man is depraved, and destitute of saving virtue. If the will makes the final decision without all virtue, then the natural will, as sinful, improves grace to the salvation of the soul, which is absurd and impossible. The Arminian is shut up to admit that it is the natural will of the sinner which improves grace and determines the question of personal salvation; and it is submitted, that such a position makes salvation impossible.
There is another mode of showing that, according to the distinctive principles of the Arminian system, salvation is impossible. The Scriptures unquestionably teach that salvation is by grace: "By grace ye are saved." Not only so, but with equal clearness they teach that none can be saved except by grace; that no sinner can save himself: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Savior; that being justified by his grace, we should be made heirs according to the hope of eternal life." There is no need to argue this point, since it is admitted by Evangelical Arminians as well as by Calvinists. Their common doctrine is that no sinner can save himself. If his salvation depended upon his saving himself it would be impossible. But the distinctive doctrines of Arminianism -- the doctrines which distinguish it from Calvinism -- necessitate the inference that the sinner saves himself. This inference is illegitimate, the Arminian contends, because he holds that had not Christ died to make salvation possible and were not the Holy Spirit imparted to induce the sinner to embrace it, no man could be saved. This, however, is no proof of the illegitimacy of the inference from his doctrine that the sinner is after all his own savior. The proof of the legitimacy of the inference is established in this way: According to Arminianism, sufficient grace is imparted to all men. Every man has, consequently, sufficient ability to repent, believe and embrace salvation. This sufficient grace or ability, therefore, is common to all men. But that it does not determine all men to be saved is proved by the fact that some are not saved. This the Arminian holds. Now, what makes the difference between the saved and the unsaved? Why is one man saved and another not saved? The answer to these questions is of critical importance and must be rendered. What answer does the Arminian return? This: The reason is, that one man determines to improve the common grace and another does not. He cannot hold that grace makes the difference, for grace is the common possession of both. The specific difference of their cases is the respective determinations of their own wills, undetermined by grace. He therefore who determines to use the common gift cannot be saved by it, but by his determination to use it. If it be not that which saves him, but the grace itself, then all who have the grace would be saved by it equally with him. No, it is not grace which saves him, but his use of grace. And as he might have determined not to use it, it is manifest that he is saved by the exercise of his own will; in other words that he saves himself. The saving factor is his will; he is his own savior. This is made still plainer by asking the question, Why is another not saved, but ruined? He had the same sufficient grace with him who is saved. His own determination not to use it, it will by said, is the cause of his ruin -- he therefore ruins himself. In the same way precisely the determination of the saved man to use it is the cause of his salvation -- he, therefore, saves himself. Granted, that he could not be saved without grace; still, grace only makes his salvation possible. He must make it a fact; and beyond controversy, he who makes his salvation a fact accomplishes his salvation. He saves himself.
This reasoning conclusively shows it to be a necessary consequence from the distinctive doctrines of Arminianism, that sinners are not saved by grace but by themselves in the use of grace; and as that position contradicts the plainest teachings of Scripture, the system which necessitates it makes salvation impossible.
To all this it will be replied, that the ability conferred by grace pervades the will itself, and enables, although it does not determine, it to make the final and saving decision. But this by no means mends the matter. Let it be admitted that the will is enabled by grace to decide; if it is not determined by it to the decision, then it follows that there is something in the will different from the gracious ability, which uses that ability in determining the result. What is that different element? It cannot be a gracious power. To admit that would be to contradict the supposition and to give up the question; for in that case it would be grace which determines the decision. What can that be which differs from the gracious ability conferred and uses it, but the natural power of the sinner's will? But his will, apart from grace, is sinful and therefore disabled. So the Arminian admits. How, then, can a disabled thing use enabling grace? How can it determine to use that grace? Over and beyond the enabling power there is postulated a determining power. The enabling power is grace; over and beyond it is the determining power of the sinful will. The thing is inconceivable. Sin cannot use grace; inability cannot use ability; the dead cannot determine to use life. To say then that grace is infused into the will itself to enable it to form the final volition, which makes a possible salvation actual, does not remove the difficulty. If it does not determine the will, the will determines itself. The very essence of that self-determination is to use or not to use the enabling grace, and therefore must be something different from that grace. The determination is not from grace, but from nature. Again the impossibility of salvation is reached. A doctrine which assigns to grace a merely enabling influence, and denies it a determining power, makes the salvation of a sinner impossible. To say to a sinner, Use the natural strength of your will in determining to avail yourself of grace, would be to say to him, You cannot be saved. For if he answered from the depths of his consciousness, he would groan out the response, Alas, I have no such strength!
The truth is, that a thorough examination of the profile of the Arminian discloses the fact that, in the last analysis, it is not essentially different from that of the Socinian and Pelagian. It is cheerfully conceded that the Arminian soteriology is different from the Socinian and Pelagian. For the former professedly holds that the atonement of Christ was vicarious and that it rendered a perfect satisfaction to the retributive justice of God. But, according to it, the atonement did not secure salvation as a certain result to any human beings; and when it comes to the question how the sinner practically avails himself of the salvation made only possible to all, the Arminian answers it by saying, that the sinner in the exercise of his own self-determining power, which from its nature is contingent in its exercise, makes salvation his own. The connection between his soul and redemption is effected by his own decision, in the formation of which he is conscious that he might act otherwise -- that he might make a contrary choice. There is no real difference between this position and that of the Socinian and Pelagian. The Arminian professes to attach more importance than they to the influence of supernatural grace, but, in the last resort, like them he makes the natural power of the sinner's will the determining cause of personal salvation. Every consideration, therefore, which serves to show the impossibility of salvation upon the anthropological scheme of Socinianism and Pelagianism leads to the conclusion that the same consequence is enforced by that of Arminianism. In both schemes it is nature, and not grace, which actually saves.
Still further, the distinctive doctrines of Arminianism not only make salvation impossible by denying that it is by grace, but also by denying that it is by works. Not that it is intended to say that Arminians in so many words affirm this. On the contrary, they endeavor to show that their system is not liable to this charge. We have, however, to deal with their system and the logical consequences which it involves. The question is, Do the peculiar tenets of the Arminian scheme necessitate the inference that salvation is by works? I shall attempt to prove that they do.
It must be admitted that a system, one of the distinctive doctrines of which is that sinners are in a state of legal probation, affirms salvation by works. The essence of a legal probation is that the subject of moral government is required to render personal obedience to law in order to his being justified. It is conceded on all hands that Adam's probation was of such a character. He was required to produce a legal obedience. Had it been produced it would have been his own obedience. It makes no difference that he was empowered to render it by sufficient grace. A righteousness does not receive its denomination from the source in which it originates, but from its nature and the end which it contemplates. Had Adam stood, he would have been enabled by grace to produce obedience, but it would have been his own obedience, and it would have secured justification on its own account.
Now it will not be denied that Arminian divines assert that men are now in a state of probation. It would be unnecessary to adduce proof of this. They contend that, in consequence of the atonement offered by Christ for the race, all men become probationers. A chance is given them to secure salvation. The only question is, whether the probation which Arminians affirm for sinners be a legal probation. That it is, may be proved by their own statements. If they take the ground that the obedience to divine requirements may be rendered through the ability conferred by grace, and therefore the probation is not legal, the answer is obvious: the obedience exacted of Adam he was enabled by grace to render; but notwithstanding that fact, his probation was legal. That men now have grace enabling them to render obedience cannot disprove the legal character of their probation.
The argument has ramified into details, but it has not wandered from the thing to be proved, to wit, that a possible salvation is an impossible salvation. All the consequences which have been portrayed as damaging to the Arminian theory of a merely possible salvation flow logically from the fundamental position that sufficient ability is given to every man to make such a merely possible salvation actual to himself. One more consideration will be presented, and it goes to the root of the matter. It is, that this ability which is affirmed to be sufficient to enable every man to make a possible salvation actual is, according to the Arminian scheme, itself a sheer impossibility. This may be regarded as an extraordinary assertion, but it is susceptible of proof as speedy as it is clear. The Evangelical Arminian not only admits the fact, but contends for it, that every man in his natural, fallen condition is spiritually dead -- is dead in trespasses and sins. The problem for him to solve is, How can this spiritually dead man make his possible salvation an actual salvation? It must not be done by the impartation to him of efficacious and determining grace, for to admit that would be to give up the doctrine of a possible salvation and accept that of a decreed and certain salvation. Nor must it be done by regenerating grace, for two difficulties oppose that supposition: first, this regeneration grace would necessarily be efficacious and determining grace; and secondly, it could not with truth be maintained that every man is regenerated. A degree of grace, therefore, which is short of regeneration grace, must be conferred upon every man. What is that? Sufficient grace -- that is to say, a degree of grace imparting ability sufficient to enable every man to make a possible salvation actually his own. Now, the argument is short: a degree of grace which does not regenerate, would be a degree of grace which would not bestow life upon, the spiritually dead sinner. If it did infuse spiritual life it would of course be regenerating grace; but it is denied to be regenerating grace. No other grace would be sufficient for the dead sinner but regenerating or life-giving grace. How could grace enable the dead sinner to perform living functions -- to repent, to believe in Christ, to embrace salvation -- without first giving him life? In a word, sufficient grace which is not regenerating grace is a palpable impossibility. An ability sufficient to enable the dead sinner to discharge living functions but not sufficient to make him live, is an impossibility. The Arminian is therefore shut up to a choice between two alternatives: either, he must confess sufficient grace to be regenerating grace, and then he abandons his doctrine; or he must maintain that grace is sufficient for a dead sinner which does not make him live, and then he asserts an impossibility.
If to this the Arminian reply, that the functions which sufficient grace enables the sinner to perform are not functions of spiritual life, it follows: first, that he contradicts his own position that grace imparts a degree of spiritual life to every man; and, secondly, that he maintains that a spiritually dead man discharges functions which cause him to live, which is infinitely absurd.
If, finally, he reply, that sufficient grace is life-giving and therefore regenerating grace, but that it is not efficacious, and does not determine the fact of the sinner's salvation, the rejoinder is obvious: No spiritually dead sinner can possibly be restored to life except by union with Jesus Christ, the source of spiritual life. To deny that position is to deny Christianity. But if that must by admitted, as union with Christ determines the present salvation of the sinner, sufficient grace which gives life determines the question of present salvation. Sufficient grace gives life by uniting the sinner to Christ, and union with Christ is salvation. Sufficient grace which is conceded to be regeneration, is therefore necessarily efficacious and determining, grace.
We are now prepared to estimate the force of the analogy which, under a preceding head, it was supposed that the Arminian may plead between the case of the sinner and that of Adam. Our first father had sufficient grace, but it was not efficacious grace. It did not determine his standing. It rendered it possible for him to stand, but it did not destroy the possibility of his falling. He had sufficient ability to perform holy acts; nevertheless, it was possible for him to sin. In like manner, it may be said, the sinner, in his natural condition, has sufficient grace, but not efficacious grace. It renders it possible for him to accept salvation, but it does not destroy the possibility of his rejecting it. He has sufficient ability to repent and believe; yet, notwithstanding this, he may continue impenitent and unbelieving.
I admit the fact that Adam had sufficient grace to enable him to stand in holiness, and that it was possible for him either to stand or fall; but I deny that there is any real analogy between his case and that of the unregenerate sinner. It breaks down at a point of the most vital consequence. That point is the presence or absence of spiritual life. Adam, in innocence, was possessed of spiritual life -- he was, spiritually considered, wholly alive. There was not imparted to him -- to use an Arminian phrase -- "a degree of spiritual life." Life reigned in all his faculties. There was no element of spiritual death in his being which was to be resisted and which in turn opposed the motions of spiritual life. Now let it even be supposed, with the Arminian, that a degree of spiritual life is given to the spiritually dead sinner, and it would necessarily follow that there is a degree of spiritual death which still remains in him. What conceivable analogy could exist between a being wholly alive spiritually and one partly dead spiritually? What common relation to grace could be predicated of them? How is it possible to conceive that grace which would be sufficient for a wholly living man would also be sufficient for a partly dead man? Take then the Arminian conception of the case of the sinner in his natural condition, and it is obvious that there is no real analogy between it and that of Adam in innocence.
But it has already been shown that the impartation by grace of a degree of spiritual life to the sinner which does not involve his regeneration is impossible. Whatever grace and ability the Arminian may claim for the sinner, if it fall short of regenerating grace, if it does not quicken him in Christ Jesus, no life is communicated by it. The sinner is still dead in trespasses and sins. The communicated grace may instruct him, but it does not raise him from the dead -- it is didactic, but not life-giving. It is the suasion of oratory, not the energy of life. It operates upon the natural faculties and becomes a motive to the natural will. But it is precisely the natural will, pervaded by spiritual death, which must decide whether or not it will appropriate the spiritual inducements and make them its own. In a word, a dead man must determine whether he will yield to the persuasion to live or not.
The Arminian theory defies comprehension. To hold that sinners are not spiritually dead is to accept the Pelagian and Socinian heresy that the natural man is able to do saving works. This the Evangelical Arminian denies. He admits that the sinner is spiritually dead, and that in his own strength he can do no saving work. What then does grace accomplish for the sinner, for every sinner? The hypothesis put forth in answer to this question is a plait of riddles which no ingenuity can disentangle. First, the sinner is spiritually dead. Then "a degree of spiritual life" is imparted to him enabling him to discharge spiritually living functions. Well then -- one would of course infer -- the sinner is now spiritually alive: he is regenerated, he is born again. No, says the Arminian, only "a portion of spiritual death is removed from him:" he is not yet regenerated. What then can sufficient grace be but the degree of spiritual life which is communicated to the sinner? But this grace -- this degree of spiritual life he is to improve. He may do so or he may refuse to do so. If he improve it, it follows that as spiritually dead he improves spiritual life, and what contradiction can be greater than that? If that is denied, it must be supposed, that as spiritually alive he improves this grace -- this spiritual life, and then it would follow that as he may resist it, he would, as spiritually alive resist spiritual life, which is absurd. What other supposition can be conceived, unless it be this: that he acts at the same time as equally dead and alive -- that death and life co-operate in producing saving results, or in declining to produce them? But that is so absurd that no intelligent mind would tolerate it. Will it be said, that if he improve spiritual life he does it as spiritually alive, and if he resist it, he does it as spiritually dead? That would suppose that, in the case of successful resistance, spiritual death is too strong for spiritual life and overcomes it. How then could the vanquished life be said to be sufficient, or the insufficient grace to be sufficient grace? The spiritual life imparted is unable to overcome the spiritual death still existing, and yet it confers sufficient ability upon the sinner. The Arminian hypothesis is susceptible of no other fair construction than this: that the sinner, as spiritually dead, improves the degree of life given him by grace; that, as impenitent and unbelieving, he, by the exercise of his natural will, used the imparted ability to repent and believe. Such ability is just no ability at all; for there is no power that could use it. It is like giving a crutch to a man lying on his back with the dead palsy, or like putting a bottle of aqua vita in the coffin with a corpse.
Let us put the case in another form: The Arminian holds that the sinner is spiritually dead and consequently unable to do anything to save himself. But a degree of spiritual life is imparted to him to enable him to embrace salvation offered to him. It follows that now the sinner is neither wholly dead nor wholly alive: he is partly dead and partly alive. Now, either, first, his dead part used his living part; or, secondly, his living part used his dead part; or, thirdly, his living part used itself and his dead part used itself; or, fourthly, his living part uses both the living and dead part; or, fifthly, the living and dead part co-operate. The first supposition is inconceivable; for death cannot use life. The second supposition violates the Arminian doctrine that it is life which is to be used, not life which uses death; and further, how is it possible for life to use death in performing saving functions? The third supposition involves the concurrent but contradictory acting of life and death, neither being dominant, so that the sinner ever remains partly alive and partly dead. No salvation is reached. The fourth supposition involves the causal and determining influence of the life imparted by grace, and, therefore, the abandonment of the Arminian and the adoption of the Calvinistic doctrine; for the whole man would be ruled by the life-giving grace. The fifth supposition is impossible; for it is impossible that life and death can co-operate to secure salvation.
Let the Arminian account of the unconverted sinner's condition be viewed in every conceivable way, and it is evident that there is no analogy between it and that of Adam in innocence. The sufficient grace or ability of the two cases is entirely different. In one case, there was total spiritual life, in the other there is partial spiritual life and partial spiritual death. They cannot be reduced to unity, nor can even similarity by predicated of them. Justification was possible to Adam, for, as a being totally alive, he had sufficient ability to secure it; but salvation, according to the Arminian supposition, is impossible to the sinner, for as a being partly dead, he has no sufficient ability to embrace it. It has already been conclusively shown that grace, to confer ability upon the spiritually dead, cannot be anything less than regenerating grace; and the bestowal of that upon the sinner, previously to his repentance and faith, the Arminian denies. An appeal to Adam's ability, in order to support the hypothesis of the sufficient ability of the unregenerate sinner, cannot avail to redeem that hypothesis from the charge of making a merely possible salvation impossible.
Let us now return for a moment to the argument employed under the preceding head. It was argued that God's foreknowledge, as conceded by the Arminian, that a definite number of human beings will be condemned at the last day, involves the absolute certainty of their condemnation, and that what God will do on that day he must have eternally purposed to do. How, it was asked, can the Arminain show that this certainty of the destruction of some men is consistent with the possibility of their salvation? It was supposed that in his attempt to show this, he might contend that although the divine foreknowledge created an extrinsic impossibility of their salvation -- that is, an impossibility apprehended in the divine mind, yet there is an intrinsic possibility of their salvation -- that is, a possibility growing out of their own relations to the scheme of redemption, and their ability to avail themselves of them. In short, he might contend that although God foreknows that some men will be lost, he also foreknows that these same men might be saved; and to fortify that view, he might appeal to the analogy of the case of Adam, the certainty whose fall God foreknew, but the possibility of whose standing, so far as his intrinsic ability was concerned, he also foreknew. It has now been proved that there is no analogy between Adam's sufficient ability and that which the Arminian vainly arrogates for the unregenerate sinner; and that on the contrary, on the Arminian's own principles, the unregenerate sinner is endowed with no sufficient ability to appropriate a merely possible salvation. Upon those principles, therefore, at the same time that God foreknows the certainty of some men's destruction, he also foreknows the intrinsic impossibility of their salvation. The Arminian, consequently, has the case of the finally lost to harmonize with divine goodness, as well as the Calvinist, and is logically restrained from attacking the Calvinistic doctrine because of its alleged inconsistency with that attribute. The charge recoils, indeed, with redoubled force upon himself, for while the Calvinistic doctrine provides for the certain salvation of some men, his doctrine makes the salvation of any man impossible. A scheme which professes to make the salvation of every man possible, but really makes the salvation of any man impossible, is not one which can glory on being peculiarly consistent with the goodness of God.
The Arminian impeaches the doctrine of unconditional election for representing God as worse than the devil, more false, more cruel, more unjust. No attempt has been made at hostile countercharges; but it has been proved by cold-blooded argument that the distinctive principles of Arminianism, in making the application of redemption to depend upon the self-determining power of a dead man's will, make the actual salvation of any sinner a sheer impossibility. How such a scheme magnifies the goodness of God can only be conceived by those who are able to comprehend how a dead man can use the means of life. The love of the Father in giving his Son, the love of the Son in obeying, suffering, dying for the salvation of sinners, the mission of the eternal Spirit to apply a salvation purchased by blood, -- all this infinite wealth of means depends for efficacy upon the decision of a sinner's will, a decision which, without regenerating and determining grace, must, in accordance with the law of sin and death, be inevitably rendered against its employment.
The proposition will no doubt have been regarded as extraordinary, but it is now repeated as a conclusion established by argument, that a merely possible salvation such as the Arminian scheme enounces is to a sinner an impossible salvation. When the argument has been convicted of inconclusiveness, it may be time to resort to the weapons of the vanquished -- strong and weighty words.
The objection against the Calvinistic doctrines of election and reprobation that they are inconsistent with the goodness of God has now been examined, and it has been shown, first, that it is inapplicable, and secondly, that the Arminain is not the man to render it.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
by John L. Girardeau
It is impossible to prove, that a scheme which provides for the possible salvation of all men more conspicuously displays the divine goodness than one which secures the certain salvation of some men. The words, atonement offered for all men, universal atonement, Christ died to save all men, Christ died for every soul of man, -- these words are very attractive. They seem to breathe a kindness which is worthy of God. But let us not be imposed upon by the beauty or pomp of mere phrases. What is the exact meaning of the language? It is obscure, and, to be understood, must be filled out. The meaning is, that atonement was offered for all men, that Christ died for all men, merely to make the salvation of all men possible: therefore the meaning is not what the language appears to imply -- namely, that atonement was offered for all men to secure their salvation; that Christ died to save all men. That is explicitly denied. It is the heresy of Universalism. Let it be noticed -- attention is challenged to it -- that, upon the Arminain scheme, the whole result of the atonement, of the death of Christ, of the mission of the Holy Ghost, is the salvability of all men -- the possible salvation of all. Dispel the glamor from these charming words, and that is absolutely all that they mean.
But let us go on. What precisely is meant by the possible salvation of all men? It cannot mean the probable salvation of all men. If it did, the word probable would have been used; but facts would have contradicted the theory. Not even the Arminian would assert the probable salvation of all men, in consequence of the atonement. It is then only a possible salvation that is intended. Now what makes the salvation of all possible? It is granted, that all obstacles in the way of any sinner's return to God are, on God's side, removed. The Calvinist admits that, equally with the Arminian. Where then lies the difference? What does the Arminian mean by a salvation possible to all? He means a salvation that may be secured, if the human will consent to receive it. To give this consent it is persuaded by grace. But it is not constrained by grace to give it. It holds the decision of the question in its power. It may accept the offered salvation; it may not. The whole thing is contingent upon the action of the sinner's will. This is what makes the salvation of all men merely possible; and it inevitably follows that the destruction of all men is also possible.
I shall, with divine help, presently prove that a possible salvation, contingent upon the action of a sinner's will, is really an impossible salvation. But conceding now, for argument's sake, that there is such a thing as a merely possible salvation of all men, it is repeated, that it cannot be shown to exhibit the beneficence of God one whit more clearly than does the certain salvation of some men. Upon the Calvinistic scheme, the absolute certainty of the salvation of countless multitudes of the race is provided for; on the Arminian, the certainty of the salvation of not one human being is provided for. But let it be admitted that although not provided for, yet in some way, the final result will in fact prove to be the certain salvation of countless multitudes. How can the Arminian show that these multitudes will exceed in number those which are saved upon the Calvinistic scheme? He can not. The human faculties have no data upon which they can institute such an equation. But until that is shown, it is impossible to see how his scheme more signally displays the saving goodness of God than the Calvinist's. One thing is clear: according to the Calvinistic doctrine, those who are saved will praise God's goodness for having saved them; and, according to the Arminian, they will praise his goodness for having made it possible for them to be saved. Which would be the directer tribute to the divine benevolence, it may be left to common sense to judge.
The Arminian, however, if he should candidly admit that his scheme labors under the difficulties which have been mentioned, will still reply, that it has, in regard to goodness, this advantage over the Calvinistic: that it makes possible the salvation of those whose salvation the Calvinistic scheme makes impossible. He charges, that while the Calvinistic scheme makes salvation of some certain, it makes the destruction of some equally certain. The one scheme opens the door of hope to all; the other closes it against some. This, it is contended, cannot be shown to consist with the goodness of God. It is not intended to deny that this is a difficulty which the Calvinistic scheme has to carry. Its adherents are sufficiently aware of the awful mystery which hangs round this subject, and of the limitations upon their faculties, to deter them from arrogantly claiming to understand the whole case. The difficulty is this: If God can, on the ground of the all-sufficient merit of Christ, save those who actually perish, why does not his goodness lead him to save them? Why, if he know that, without his efficacious grace, they will certainly perish, does he withhold from them that grace, and so seal the certainty of their destruction? These solemn questions the Calvinist professes his ability to answer only in the words of out blessed Lord: "Even so, Father, for so it seemed good in thy sight."
But should the Arminian, professing to decide how the Deity should proceed in relation to sinners, use this conceded difficulty for the purpose of showing that the Calvinist imputes malignity to God, it is fair, it is requisite, to prove that he has no right to press this objection -- that it is incumbent on him to look to his own defenses. What if it should turn out that he is oppressed by a still greater difficulty?
In the first place, the Evangelical Arminian admits that God perfectly foreknew all that will ever come to pass. Consequently, he admits that God foreknew what, and how many, human beings will finally perish. He must also admit that God foreknows that he will judge them at the last day, and that what God foreknows he will do on that day, he must have eternally purposed to do. The final condemnation, therefore, of a definite number of men is absolutely certain. The question is not now whether God makes it certain. Let us not leave the track. What it is asserted the Arminian must admit is, that it is certain. Now this is very different from saying that God eternally knew that all men would perish, unless he should intervene to save them. For he foreknew his purpose to make such an intervention in behalf of some of the race, and so foreknew the absolute certainty of their final salvation. The case before us is, not that God knew that those who will actually perish would perish unless he intervened to save them. It is, that he foreknew that they will finally perish. But if this must be admitted -- that God foreknew with certainty that some human beings will be, at the last day, adjudged by him to destruction, then their destruction is certain. Now we crave to know how a provision of redemption which made their salvation possible can exercise any effect upon their destiny. Their destruction is to God's knowledge certain. How can the possibility of their salvation change that certainty? It cannot. Where, then, is the goodness to them of the redeeming provision? It is impossible to see.
Further, how can salvation be possible to those who are certain to be lost? How can their salvation be possible, if their destruction be certain? There is but one conceivable answer: it is, that although God foreknew that they would be lost, he also foreknew that they might be saved. That is to say, there was an extrinsic impossibility of their salvation created by God's certain foreknowledge, but an intrinsic possibility of their salvation growing out of their ability to avail themselves of the provision of redemption. It may be pleaded that their case is like that of Adam in innocence. God knew that he would fall, but he also knew that he might stand. This brings us to the next point, and that will take us down to one of the fundamental difficulties of the Arminian scheme.
In the second place, a possible salvation would be to a sinner an impossible salvation. Mere salvability would be to him inevitable destruction. It will be admitted, without argument, that a possible salvation is not, in itself, an actual salvation. That which may be is not that which is. Before a possible can become an actual salvation something needs to be done -- a condition must be performed upon which is suspended its passage from possibility to actuality. The question is, What is the thing which needs to be done -- what is this condition which needs to be fulfilled before salvation can become a fact to the sinner? The Arminian answer is: Repentance and faith on the sinner's part. He must consent to turn from his iniquities and accept Christ as his Savior. The further question presses, By what agency does the sinner perform this condition -- by what power does he repent, believe, and so accept salvation? The answer to this question, whatever it may be, must indicate the agency, the power, which determines the sinner's repenting, believing and so accepting salvation. It is not enough to point out an agency, a power, which is, however potent, merely an auxiliary to the determining cause. It is the determining cause itself that must be given as the answer to the question. It must be a factor which renders, by virtue of its own energy, the final decision -- an efficient cause which, by its own inherent causality, makes a possible salvation an actual and experimental fact. What is this causal agent which is the sovereign arbiter of human destiny? The Arminian answer to this last question of the series is, The sinner's will. It is the sinner's will which, in the last resort, determines the question whether a possible, shall become an actual, salvation. This has already been sufficiently shown in the foregoing remarks. But what need is there of argument to prove what any one, even slightly acquainted with Arminian theology knows that it maintains? Indeed, it is one of the distinctive and vital features of that theology, contra-distinguishing it to the Calvinistic. The Calvinist holds that the efficacious and irresistible grace of God applies salvation to the sinner; the Arminain, that the grace of God although communicated to every man is inefficacious and resistible, and that the sinner's will uses it as merely an assisting influence in determining the final result of accepting a possible salvation and so making it actual. Grace does not determine the will; the will "improves" the grace and determines itself. Grace is the handmaid, the sinner's will the mistress. Let us suppose that in regard to the question whether salvation shall be accepted, there is a perfect equipoise between the motions of grace and the contrary inclinations of the sinner's will. A very slight added influence will destroy the equilibrium. Shall it be from grace or from the sinner's will? If from the former, grace determines the question, and the Calvinistic doctrine is admitted. But that the Arminian denies. It must then be from the sinner's will; and however slight and inconsiderable this added influence of the will may be, it determines the issue. It is like the feather that alights upon one of two evenly balanced scales and turns the beam.
Moreover, this will of the sinner which discharges the momentous office of determining the question of salvation is his natural will. It cannot be a gracious will, that is, a will renewed by grace; for if it were, the sinner would be already in a saved condition. But the very question is, Will he consent to be saved? Now if it be not the will of a man already in a saved condition, it is the will of a man yet in an unsaved condition. It is the will of an unbelieving and unconverted man, that is, a natural man, and consequently must be a natural will. It is this natural will, then, which finally determines the question whether a possible salvation shall become an actual. It is its high office to settle the matter of practical salvation. In this solemn business, as in all others, it has an irrefragable autonomy. Not even in the critical transition from the kingdom of Satan into the kingdom of God's dear Son, can it be refused the exercise of its sacred and inalienable prerogative of contrary choice. At the supreme moment of the final determination of soul "for Christ to live and die," the determination might be otherwise. The will may be illuminated, moved, assisted by grace, but not controlled and determined by it. To the last it has the power of resisting grace and of successfully resisting it. To it -- I use the language reluctantly -- the blessed Spirit of God is represented as sustaining the attitude of the persuasive orator of grace. He argues, he pleads, he expostulates, he warns, he beseeches the sinner's will in the melting accents of Calvary and alarms it with the thunders of judgment -- but that is all. He cannot without trespassing upon its sovereignty renew and re-create and determine his will. This is no misrepresentation, no exaggeration, of the Arminian's position. It is what he contends for. It is what he must contend for. It is one of the hinges on which his system turns. Take it away, and the system swings loosely and gravitates to an inevitable fall.
Now this is so palpably opposed to Scripture and the facts of experience, that Evangelical Arminians endeavor to modify it, so as to relieve it of the charge of being downright Pelagianism. That the attempt is hopeless, has already been shown. It is utterly vain to say, that grace gives ability to the sinner sufficient for the formation of that final volition which decides the question of personal salvation. Look at it. Do they mean, by this ability, regenerating grace? If they do, as regenerating grace unquestionably determines the sinner's will, they give up their position and adopt the Calvinistic. No; they affirm that they do not, because the Calvinistic position is liable to two insuperable objections: first, that it limits efficacious grace to the elect, denying it to others; secondly, that efficacious and determining grace would contradict the laws by which the human will is governed. It comes back to this, then: that notwithstanding this imparted ability, the natural will is the factor which determines the actual relation of the soul to salvation. The admission of a gracious ability, therefore, does not relieve the difficulty. It is not an efficacious and determining influence; it is simply suasion. The natural will may yield to it or resist it. It is a vincible influence.
Now this being the real state of the case, according to the Arminian scheme, it is perfectly manifest that no sinner could be saved. There is no need of argument. It is simply out of the question, that the sinner in the exercise of his natural will can repent, believe in Christ, and so make a possible salvation actual. Let it be clearly seen, that, in the final settlement of the question of personal religion, the Arminian doctrine is, that the will does not decide as determined by the grace of God, but by its own inherent self-determining power, and the inference, if any credit is attached to the statements of Scripture, is forced upon us, that it makes the salvation of the sinner impossible. A salvation, the appropriation of which is dependent upon the sinners natural will, is no salvation; and the Arminian position is that the appropriation of salvation is dependent upon the natural will of the sinner. The stupendous paradox is thus shown to be true -- that a merely possible salvation is an impossible salvation.
If in reply to this argument the Arminian should say, that he does not hold that the merely natural will which is corrupt is the final determining agent, but that the will makes the final decision by reason of some virtue characterizing it, the rejoinder is obvious: first, this virtue must either be inherent in the natural will of the sinner, or be communicated by grace. If it be inherent in the natural will, it is admitted that it is the natural will itself, through a power resident in it, which determines to improve communicated grace and appropriate salvation; and that would confirm the charge that the Arminian makes the final decision to accept salvation depend upon the natural will, which would be to render salvation impossible. If this virtue in the will which determines it to make the final decision be communicated by grace, it is a part of the gracious ability imparted to the sinner; and then we would have part of this communicated gracious ability improving another part -- that is, gracious ability improving gracious ability. Now this would be absurd on any other supposition than that grace is the determining agent, and that supposition the Arminian rejects. To state the case briefly: either this virtue in the will which is the controlling element is grace or it is not. If it be grace, then grace is the determining element, and the Calvinistic doctrine is admitted. If it be not grace, then the will by its natural power is the determining element, and that is impossible, -- it is impossible for the natural will, which is itself sinful and needs to be renewed, to determine the question of practical salvation.
Let us put the matter in a different light. There must be some virtue in the natural man to lead him to improve grace -- to use gracious ability. Now whence is this virtue? It must be either from God, or from himself. If it be from God, then the cause which determines the question of accepting salvation is from God, and the Calvinistic doctrine is admitted. If it be from himself, then it is the natural will which uses the gracious ability, and determines the appropriation of salvation; and that is impossible.
Further, the Arminian must admit either that the will makes the final decision in consequence of some virtue in it, or that it makes it without all virtue. If in consequence of some virtue, then as that virtue is distinguished from the grace it used, it is merely natural, and the natural will is affirmed to be virtuous enough to decide the all-important question of salvation; which is contrary to the doctrine, maintained by Evangelical Arminians, that the natural man is depraved, and destitute of saving virtue. If the will makes the final decision without all virtue, then the natural will, as sinful, improves grace to the salvation of the soul, which is absurd and impossible. The Arminian is shut up to admit that it is the natural will of the sinner which improves grace and determines the question of personal salvation; and it is submitted, that such a position makes salvation impossible.
There is another mode of showing that, according to the distinctive principles of the Arminian system, salvation is impossible. The Scriptures unquestionably teach that salvation is by grace: "By grace ye are saved." Not only so, but with equal clearness they teach that none can be saved except by grace; that no sinner can save himself: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Savior; that being justified by his grace, we should be made heirs according to the hope of eternal life." There is no need to argue this point, since it is admitted by Evangelical Arminians as well as by Calvinists. Their common doctrine is that no sinner can save himself. If his salvation depended upon his saving himself it would be impossible. But the distinctive doctrines of Arminianism -- the doctrines which distinguish it from Calvinism -- necessitate the inference that the sinner saves himself. This inference is illegitimate, the Arminian contends, because he holds that had not Christ died to make salvation possible and were not the Holy Spirit imparted to induce the sinner to embrace it, no man could be saved. This, however, is no proof of the illegitimacy of the inference from his doctrine that the sinner is after all his own savior. The proof of the legitimacy of the inference is established in this way: According to Arminianism, sufficient grace is imparted to all men. Every man has, consequently, sufficient ability to repent, believe and embrace salvation. This sufficient grace or ability, therefore, is common to all men. But that it does not determine all men to be saved is proved by the fact that some are not saved. This the Arminian holds. Now, what makes the difference between the saved and the unsaved? Why is one man saved and another not saved? The answer to these questions is of critical importance and must be rendered. What answer does the Arminian return? This: The reason is, that one man determines to improve the common grace and another does not. He cannot hold that grace makes the difference, for grace is the common possession of both. The specific difference of their cases is the respective determinations of their own wills, undetermined by grace. He therefore who determines to use the common gift cannot be saved by it, but by his determination to use it. If it be not that which saves him, but the grace itself, then all who have the grace would be saved by it equally with him. No, it is not grace which saves him, but his use of grace. And as he might have determined not to use it, it is manifest that he is saved by the exercise of his own will; in other words that he saves himself. The saving factor is his will; he is his own savior. This is made still plainer by asking the question, Why is another not saved, but ruined? He had the same sufficient grace with him who is saved. His own determination not to use it, it will by said, is the cause of his ruin -- he therefore ruins himself. In the same way precisely the determination of the saved man to use it is the cause of his salvation -- he, therefore, saves himself. Granted, that he could not be saved without grace; still, grace only makes his salvation possible. He must make it a fact; and beyond controversy, he who makes his salvation a fact accomplishes his salvation. He saves himself.
This reasoning conclusively shows it to be a necessary consequence from the distinctive doctrines of Arminianism, that sinners are not saved by grace but by themselves in the use of grace; and as that position contradicts the plainest teachings of Scripture, the system which necessitates it makes salvation impossible.
To all this it will be replied, that the ability conferred by grace pervades the will itself, and enables, although it does not determine, it to make the final and saving decision. But this by no means mends the matter. Let it be admitted that the will is enabled by grace to decide; if it is not determined by it to the decision, then it follows that there is something in the will different from the gracious ability, which uses that ability in determining the result. What is that different element? It cannot be a gracious power. To admit that would be to contradict the supposition and to give up the question; for in that case it would be grace which determines the decision. What can that be which differs from the gracious ability conferred and uses it, but the natural power of the sinner's will? But his will, apart from grace, is sinful and therefore disabled. So the Arminian admits. How, then, can a disabled thing use enabling grace? How can it determine to use that grace? Over and beyond the enabling power there is postulated a determining power. The enabling power is grace; over and beyond it is the determining power of the sinful will. The thing is inconceivable. Sin cannot use grace; inability cannot use ability; the dead cannot determine to use life. To say then that grace is infused into the will itself to enable it to form the final volition, which makes a possible salvation actual, does not remove the difficulty. If it does not determine the will, the will determines itself. The very essence of that self-determination is to use or not to use the enabling grace, and therefore must be something different from that grace. The determination is not from grace, but from nature. Again the impossibility of salvation is reached. A doctrine which assigns to grace a merely enabling influence, and denies it a determining power, makes the salvation of a sinner impossible. To say to a sinner, Use the natural strength of your will in determining to avail yourself of grace, would be to say to him, You cannot be saved. For if he answered from the depths of his consciousness, he would groan out the response, Alas, I have no such strength!
The truth is, that a thorough examination of the profile of the Arminian discloses the fact that, in the last analysis, it is not essentially different from that of the Socinian and Pelagian. It is cheerfully conceded that the Arminian soteriology is different from the Socinian and Pelagian. For the former professedly holds that the atonement of Christ was vicarious and that it rendered a perfect satisfaction to the retributive justice of God. But, according to it, the atonement did not secure salvation as a certain result to any human beings; and when it comes to the question how the sinner practically avails himself of the salvation made only possible to all, the Arminian answers it by saying, that the sinner in the exercise of his own self-determining power, which from its nature is contingent in its exercise, makes salvation his own. The connection between his soul and redemption is effected by his own decision, in the formation of which he is conscious that he might act otherwise -- that he might make a contrary choice. There is no real difference between this position and that of the Socinian and Pelagian. The Arminian professes to attach more importance than they to the influence of supernatural grace, but, in the last resort, like them he makes the natural power of the sinner's will the determining cause of personal salvation. Every consideration, therefore, which serves to show the impossibility of salvation upon the anthropological scheme of Socinianism and Pelagianism leads to the conclusion that the same consequence is enforced by that of Arminianism. In both schemes it is nature, and not grace, which actually saves.
Still further, the distinctive doctrines of Arminianism not only make salvation impossible by denying that it is by grace, but also by denying that it is by works. Not that it is intended to say that Arminians in so many words affirm this. On the contrary, they endeavor to show that their system is not liable to this charge. We have, however, to deal with their system and the logical consequences which it involves. The question is, Do the peculiar tenets of the Arminian scheme necessitate the inference that salvation is by works? I shall attempt to prove that they do.
It must be admitted that a system, one of the distinctive doctrines of which is that sinners are in a state of legal probation, affirms salvation by works. The essence of a legal probation is that the subject of moral government is required to render personal obedience to law in order to his being justified. It is conceded on all hands that Adam's probation was of such a character. He was required to produce a legal obedience. Had it been produced it would have been his own obedience. It makes no difference that he was empowered to render it by sufficient grace. A righteousness does not receive its denomination from the source in which it originates, but from its nature and the end which it contemplates. Had Adam stood, he would have been enabled by grace to produce obedience, but it would have been his own obedience, and it would have secured justification on its own account.
Now it will not be denied that Arminian divines assert that men are now in a state of probation. It would be unnecessary to adduce proof of this. They contend that, in consequence of the atonement offered by Christ for the race, all men become probationers. A chance is given them to secure salvation. The only question is, whether the probation which Arminians affirm for sinners be a legal probation. That it is, may be proved by their own statements. If they take the ground that the obedience to divine requirements may be rendered through the ability conferred by grace, and therefore the probation is not legal, the answer is obvious: the obedience exacted of Adam he was enabled by grace to render; but notwithstanding that fact, his probation was legal. That men now have grace enabling them to render obedience cannot disprove the legal character of their probation.
The argument has ramified into details, but it has not wandered from the thing to be proved, to wit, that a possible salvation is an impossible salvation. All the consequences which have been portrayed as damaging to the Arminian theory of a merely possible salvation flow logically from the fundamental position that sufficient ability is given to every man to make such a merely possible salvation actual to himself. One more consideration will be presented, and it goes to the root of the matter. It is, that this ability which is affirmed to be sufficient to enable every man to make a possible salvation actual is, according to the Arminian scheme, itself a sheer impossibility. This may be regarded as an extraordinary assertion, but it is susceptible of proof as speedy as it is clear. The Evangelical Arminian not only admits the fact, but contends for it, that every man in his natural, fallen condition is spiritually dead -- is dead in trespasses and sins. The problem for him to solve is, How can this spiritually dead man make his possible salvation an actual salvation? It must not be done by the impartation to him of efficacious and determining grace, for to admit that would be to give up the doctrine of a possible salvation and accept that of a decreed and certain salvation. Nor must it be done by regenerating grace, for two difficulties oppose that supposition: first, this regeneration grace would necessarily be efficacious and determining grace; and secondly, it could not with truth be maintained that every man is regenerated. A degree of grace, therefore, which is short of regeneration grace, must be conferred upon every man. What is that? Sufficient grace -- that is to say, a degree of grace imparting ability sufficient to enable every man to make a possible salvation actually his own. Now, the argument is short: a degree of grace which does not regenerate, would be a degree of grace which would not bestow life upon, the spiritually dead sinner. If it did infuse spiritual life it would of course be regenerating grace; but it is denied to be regenerating grace. No other grace would be sufficient for the dead sinner but regenerating or life-giving grace. How could grace enable the dead sinner to perform living functions -- to repent, to believe in Christ, to embrace salvation -- without first giving him life? In a word, sufficient grace which is not regenerating grace is a palpable impossibility. An ability sufficient to enable the dead sinner to discharge living functions but not sufficient to make him live, is an impossibility. The Arminian is therefore shut up to a choice between two alternatives: either, he must confess sufficient grace to be regenerating grace, and then he abandons his doctrine; or he must maintain that grace is sufficient for a dead sinner which does not make him live, and then he asserts an impossibility.
If to this the Arminian reply, that the functions which sufficient grace enables the sinner to perform are not functions of spiritual life, it follows: first, that he contradicts his own position that grace imparts a degree of spiritual life to every man; and, secondly, that he maintains that a spiritually dead man discharges functions which cause him to live, which is infinitely absurd.
If, finally, he reply, that sufficient grace is life-giving and therefore regenerating grace, but that it is not efficacious, and does not determine the fact of the sinner's salvation, the rejoinder is obvious: No spiritually dead sinner can possibly be restored to life except by union with Jesus Christ, the source of spiritual life. To deny that position is to deny Christianity. But if that must by admitted, as union with Christ determines the present salvation of the sinner, sufficient grace which gives life determines the question of present salvation. Sufficient grace gives life by uniting the sinner to Christ, and union with Christ is salvation. Sufficient grace which is conceded to be regeneration, is therefore necessarily efficacious and determining, grace.
We are now prepared to estimate the force of the analogy which, under a preceding head, it was supposed that the Arminian may plead between the case of the sinner and that of Adam. Our first father had sufficient grace, but it was not efficacious grace. It did not determine his standing. It rendered it possible for him to stand, but it did not destroy the possibility of his falling. He had sufficient ability to perform holy acts; nevertheless, it was possible for him to sin. In like manner, it may be said, the sinner, in his natural condition, has sufficient grace, but not efficacious grace. It renders it possible for him to accept salvation, but it does not destroy the possibility of his rejecting it. He has sufficient ability to repent and believe; yet, notwithstanding this, he may continue impenitent and unbelieving.
I admit the fact that Adam had sufficient grace to enable him to stand in holiness, and that it was possible for him either to stand or fall; but I deny that there is any real analogy between his case and that of the unregenerate sinner. It breaks down at a point of the most vital consequence. That point is the presence or absence of spiritual life. Adam, in innocence, was possessed of spiritual life -- he was, spiritually considered, wholly alive. There was not imparted to him -- to use an Arminian phrase -- "a degree of spiritual life." Life reigned in all his faculties. There was no element of spiritual death in his being which was to be resisted and which in turn opposed the motions of spiritual life. Now let it even be supposed, with the Arminian, that a degree of spiritual life is given to the spiritually dead sinner, and it would necessarily follow that there is a degree of spiritual death which still remains in him. What conceivable analogy could exist between a being wholly alive spiritually and one partly dead spiritually? What common relation to grace could be predicated of them? How is it possible to conceive that grace which would be sufficient for a wholly living man would also be sufficient for a partly dead man? Take then the Arminian conception of the case of the sinner in his natural condition, and it is obvious that there is no real analogy between it and that of Adam in innocence.
But it has already been shown that the impartation by grace of a degree of spiritual life to the sinner which does not involve his regeneration is impossible. Whatever grace and ability the Arminian may claim for the sinner, if it fall short of regenerating grace, if it does not quicken him in Christ Jesus, no life is communicated by it. The sinner is still dead in trespasses and sins. The communicated grace may instruct him, but it does not raise him from the dead -- it is didactic, but not life-giving. It is the suasion of oratory, not the energy of life. It operates upon the natural faculties and becomes a motive to the natural will. But it is precisely the natural will, pervaded by spiritual death, which must decide whether or not it will appropriate the spiritual inducements and make them its own. In a word, a dead man must determine whether he will yield to the persuasion to live or not.
The Arminian theory defies comprehension. To hold that sinners are not spiritually dead is to accept the Pelagian and Socinian heresy that the natural man is able to do saving works. This the Evangelical Arminian denies. He admits that the sinner is spiritually dead, and that in his own strength he can do no saving work. What then does grace accomplish for the sinner, for every sinner? The hypothesis put forth in answer to this question is a plait of riddles which no ingenuity can disentangle. First, the sinner is spiritually dead. Then "a degree of spiritual life" is imparted to him enabling him to discharge spiritually living functions. Well then -- one would of course infer -- the sinner is now spiritually alive: he is regenerated, he is born again. No, says the Arminian, only "a portion of spiritual death is removed from him:" he is not yet regenerated. What then can sufficient grace be but the degree of spiritual life which is communicated to the sinner? But this grace -- this degree of spiritual life he is to improve. He may do so or he may refuse to do so. If he improve it, it follows that as spiritually dead he improves spiritual life, and what contradiction can be greater than that? If that is denied, it must be supposed, that as spiritually alive he improves this grace -- this spiritual life, and then it would follow that as he may resist it, he would, as spiritually alive resist spiritual life, which is absurd. What other supposition can be conceived, unless it be this: that he acts at the same time as equally dead and alive -- that death and life co-operate in producing saving results, or in declining to produce them? But that is so absurd that no intelligent mind would tolerate it. Will it be said, that if he improve spiritual life he does it as spiritually alive, and if he resist it, he does it as spiritually dead? That would suppose that, in the case of successful resistance, spiritual death is too strong for spiritual life and overcomes it. How then could the vanquished life be said to be sufficient, or the insufficient grace to be sufficient grace? The spiritual life imparted is unable to overcome the spiritual death still existing, and yet it confers sufficient ability upon the sinner. The Arminian hypothesis is susceptible of no other fair construction than this: that the sinner, as spiritually dead, improves the degree of life given him by grace; that, as impenitent and unbelieving, he, by the exercise of his natural will, used the imparted ability to repent and believe. Such ability is just no ability at all; for there is no power that could use it. It is like giving a crutch to a man lying on his back with the dead palsy, or like putting a bottle of aqua vita in the coffin with a corpse.
Let us put the case in another form: The Arminian holds that the sinner is spiritually dead and consequently unable to do anything to save himself. But a degree of spiritual life is imparted to him to enable him to embrace salvation offered to him. It follows that now the sinner is neither wholly dead nor wholly alive: he is partly dead and partly alive. Now, either, first, his dead part used his living part; or, secondly, his living part used his dead part; or, thirdly, his living part used itself and his dead part used itself; or, fourthly, his living part uses both the living and dead part; or, fifthly, the living and dead part co-operate. The first supposition is inconceivable; for death cannot use life. The second supposition violates the Arminian doctrine that it is life which is to be used, not life which uses death; and further, how is it possible for life to use death in performing saving functions? The third supposition involves the concurrent but contradictory acting of life and death, neither being dominant, so that the sinner ever remains partly alive and partly dead. No salvation is reached. The fourth supposition involves the causal and determining influence of the life imparted by grace, and, therefore, the abandonment of the Arminian and the adoption of the Calvinistic doctrine; for the whole man would be ruled by the life-giving grace. The fifth supposition is impossible; for it is impossible that life and death can co-operate to secure salvation.
Let the Arminian account of the unconverted sinner's condition be viewed in every conceivable way, and it is evident that there is no analogy between it and that of Adam in innocence. The sufficient grace or ability of the two cases is entirely different. In one case, there was total spiritual life, in the other there is partial spiritual life and partial spiritual death. They cannot be reduced to unity, nor can even similarity by predicated of them. Justification was possible to Adam, for, as a being totally alive, he had sufficient ability to secure it; but salvation, according to the Arminian supposition, is impossible to the sinner, for as a being partly dead, he has no sufficient ability to embrace it. It has already been conclusively shown that grace, to confer ability upon the spiritually dead, cannot be anything less than regenerating grace; and the bestowal of that upon the sinner, previously to his repentance and faith, the Arminian denies. An appeal to Adam's ability, in order to support the hypothesis of the sufficient ability of the unregenerate sinner, cannot avail to redeem that hypothesis from the charge of making a merely possible salvation impossible.
Let us now return for a moment to the argument employed under the preceding head. It was argued that God's foreknowledge, as conceded by the Arminian, that a definite number of human beings will be condemned at the last day, involves the absolute certainty of their condemnation, and that what God will do on that day he must have eternally purposed to do. How, it was asked, can the Arminain show that this certainty of the destruction of some men is consistent with the possibility of their salvation? It was supposed that in his attempt to show this, he might contend that although the divine foreknowledge created an extrinsic impossibility of their salvation -- that is, an impossibility apprehended in the divine mind, yet there is an intrinsic possibility of their salvation -- that is, a possibility growing out of their own relations to the scheme of redemption, and their ability to avail themselves of them. In short, he might contend that although God foreknows that some men will be lost, he also foreknows that these same men might be saved; and to fortify that view, he might appeal to the analogy of the case of Adam, the certainty whose fall God foreknew, but the possibility of whose standing, so far as his intrinsic ability was concerned, he also foreknew. It has now been proved that there is no analogy between Adam's sufficient ability and that which the Arminian vainly arrogates for the unregenerate sinner; and that on the contrary, on the Arminian's own principles, the unregenerate sinner is endowed with no sufficient ability to appropriate a merely possible salvation. Upon those principles, therefore, at the same time that God foreknows the certainty of some men's destruction, he also foreknows the intrinsic impossibility of their salvation. The Arminian, consequently, has the case of the finally lost to harmonize with divine goodness, as well as the Calvinist, and is logically restrained from attacking the Calvinistic doctrine because of its alleged inconsistency with that attribute. The charge recoils, indeed, with redoubled force upon himself, for while the Calvinistic doctrine provides for the certain salvation of some men, his doctrine makes the salvation of any man impossible. A scheme which professes to make the salvation of every man possible, but really makes the salvation of any man impossible, is not one which can glory on being peculiarly consistent with the goodness of God.
The Arminian impeaches the doctrine of unconditional election for representing God as worse than the devil, more false, more cruel, more unjust. No attempt has been made at hostile countercharges; but it has been proved by cold-blooded argument that the distinctive principles of Arminianism, in making the application of redemption to depend upon the self-determining power of a dead man's will, make the actual salvation of any sinner a sheer impossibility. How such a scheme magnifies the goodness of God can only be conceived by those who are able to comprehend how a dead man can use the means of life. The love of the Father in giving his Son, the love of the Son in obeying, suffering, dying for the salvation of sinners, the mission of the eternal Spirit to apply a salvation purchased by blood, -- all this infinite wealth of means depends for efficacy upon the decision of a sinner's will, a decision which, without regenerating and determining grace, must, in accordance with the law of sin and death, be inevitably rendered against its employment.
The proposition will no doubt have been regarded as extraordinary, but it is now repeated as a conclusion established by argument, that a merely possible salvation such as the Arminian scheme enounces is to a sinner an impossible salvation. When the argument has been convicted of inconclusiveness, it may be time to resort to the weapons of the vanquished -- strong and weighty words.
The objection against the Calvinistic doctrines of election and reprobation that they are inconsistent with the goodness of God has now been examined, and it has been shown, first, that it is inapplicable, and secondly, that the Arminain is not the man to render it.
Copyright (c) 2012 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
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