Nick Roark's Blog, page 61

“The Word of God made flesh” by Augustine of Hippo (A.D. 354-430)

“Wherefore the Word of God, who is also the Son of God, co-eternal with the Father, the Power and the Wisdom of God, (1 Corinthians 1:24) mightily pervading and harmoniously ordering all things, from the highest limit of the intelligent to the lowest limit of the material creation, revealed and concealed, nowhere confined, nowhere divided, nowhere distended, but without dimensions, everywhere present in His entirety— this Word of God, I say, took to Himself, in a manner entirely different from that in which He is present to other creatures, the soul and body of a man, and made, by the union of Himself therewith, the one person Jesus Christ, Mediator between God and men, (1 Timothy 2:5) in His Deity equal with the Father, in His flesh, in His human nature, inferior to the Father— unchangeably immortal in respect of the divine nature, in which He is equal with the Father, and yet changeable and mortal in respect of the infirmity which was His through participation with our nature.”

–Augustine of Hippo, Letter 137 (A.D. 412), translated by J.G. Cunningham, Nicene and Post-Nicene Fathers, First Series, Vol. 1. Edited by Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1887), 1: 477-478.

“Christ has His arms outstretched to embrace us” by John Calvin

“Let everyone one of us know for his own part, how we had forgotten God and were quite turned away from Him in our dissoluteness until He called us again to Him.

When we know this, let us learn to magnify His grace for vouchsafing to reconcile us to Himself and to put away all the enmity that was between Him and us, and to make us His children who were His deadly enemies, assuring ourselves that all this is done through our Lord Jesus Christ, in order that out of that fountain we should draw all that belongs to our salvation.

And furthermore, let us consider also what encouragement we have by the helps God has given us by which to come to Jesus Christ, and to confirm us in Him in order that we may have a settled and sure doctrine.

When the gospel is daily preached to us, Jesus Christ is offered in it to us, and He, for His part, calls us to Himself. To be short, He has His arms outstretched to embrace us. Let us understand that.

And afterwards let us add the sacraments. And, seeing that Jesus Christ has not only commanded the open preaching of the gospel, by which He shows Himself to be our Shepherd and that He will have us to be His flock, but also confirms it by baptism and by the Supper, let us take good heed that we do not make those signs useless through our own evil and ingratitude.

But let us rather consider to what end God has ordained them, and let us so use them that we may grow more and more in faith and be thereby inflamed with such zeal that we may endeavor to give ourselves wholly to God, since it has pleased Him also to give Himself to us.”

–John Calvin, Sermons on the Epistle to the Ephesians (trans. Arthur Golding; Carlisle, PA: Banner of Truth, 1562/1973), 183. Calvin is preaching on Ephesians 2:11-13.

“In faithful wonder” by Herman Bavinck

“The theological task calls for humility. Full comprehension is impossible; wonder and mystery always remain.

This must not be identified with the New Testament notion of mystery, which refers to that which was unknown but has now been revealed in the history of salvation culminating in Christ.

Neither is it a secret gnosis available only to an elite, nor is it unknown because of the great divide between the natural and the supernatural.

The divide is not so much metaphysical as it is spiritual—sin is the barrier.

The wonder of God’s love may not be fully comprehended by believers in this age, but what is known in part and seen in part is known and seen.

In faithful wonder the believer is not conscious of living in the face of mystery that surpasses reason and thus it is not an intellectual burden.

Rather, in the joy of God’s grace there is intellectual liberation.

Faith turns to wonder; knowledge terminates in adoration; and confession becomes a song of praise and thanksgiving.

Faith is the knowledge which is life, ‘eternal life’ (John 17:3).”

–Herman Bavinck, Reformed Dogmatics: Prolegomena, vol. 1, Ed. John Bolt, and Trans. John Vriend (Grand Rapids, MI: Baker Academic, 2003), 1: 602.

“There was no other way” by Cyril of Alexandria (A.D. 370–444)

“There was no other way to shake off the gloomy dominion of death, only by the incarnation of the Only Begotten.

This was why He appeared as we are.”

–Cyril of Alexandria, On the Unity of Christ, ed. John Behr, trans. John Anthony McGuckin, vol. 13, Popular Patristics Series (Crestwood, NY: St Vladimir’s Seminary Press, 1995), 13: 125.

“Mary’s Song” by Luci Shaw

Mary’s Song
By Luci Shaw

Blue homespun and the bend of my breast
keep warm this small hot naked star
fallen to my arms. (Rest…
you who have had so far to come.)
Now nearness satisfies
the body of God sweetly. Quiet he lies
whose vigor hurled a universe. He sleeps
whose eyelids have not closed before.

His breath (so slight it seems
no breath at all) once ruffled the dark deeps
to sprout a world. Charmed by doves’ voices,
the whisper of straw, he dreams,
hearing no music from his other spheres.
Breath, mouth, ears, eyes
he is curtailed who overflowed all skies,
all years. Older than eternity, now he
is new. Now native to earth as I am, nailed
to my poor planet, caught
that I might be free, blind in my womb
to know my darkness ended,
brought to this birth for me to be new-born,
and for him to see me mended
I must see him torn.

–Luci Shaw, “Mary’s Song,” in Accompanied by Angels: Poems of the Incarnation (Grand Rapids: Eerdmans, 2006), 29.

“This Intercessor stretches out His hands of blessing” by Joel Beeke

“One of the great functions of a priest was to pronounce God’s blessing, or benediction, upon his people. Melchizedek, “the priest of the most high God,” blessed Abraham, the covenantal father of all the faithful (Gen. 14:18–20), and did so as a type of Christ (Ps. 110:4; Heb. 7:1, 6–7).

The Lord chose the Aaronic priests to bless Israel in his name (Deut. 10:8; 21:5), saying, “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace” (Num. 6:22–26).

The core elements of this priestly blessing, “grace” and “peace,” now flow from the Father and the Son to His people, as the greetings in the New Testament Epistles abundantly affirm.

Some theologians have considered blessing to be a distinct third function of priests after sacrifice and intercession. Aaron blessed the people after making sacrifices and again after going into the tabernacle to intercede (Lev. 9:22–23). Other theologians have seen the priestly blessing to be an aspect of intercession.

The blessing was a prayer that invoked God’s name upon His covenant people so that God would bless them (Num. 6:27). “The priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven” (2 Chron. 30:27).

What is clear is that Christ blesses his people as their Priest. Just before Christ ascended into heaven, “he lifted up his hands, and blessed” his disciples (Luke 24:50–51), just as formerly “Aaron lifted up his hand toward the people, and blessed them” (Lev. 9:22). Peter, citing God’s promise to bless all nations by Abraham’s seed, says, “God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:25–26).

God’s blessing through Christ is covenantal. Sinners are under God’s curse for breaking the commandments of his law (Gal. 3:10). In his redeeming sacrifice, Christ received the curse of God’s law, absorbing its full fury in his sufferings while perfectly obeying the law, so that his believing people are delivered from the curse (Gal. 3:13; 4:4). They receive the blessing promised in the covenant with Abraham “through Jesus Christ” by faith (Gal. 3:14).

God’s curse against lawbreakers hangs over all the good things that they receive in this world (Deut. 28:15–19), mingles sorrow into all good (Gen. 3:17–19), and one day will take all good away from unrepentant sinners (Luke 6:24–25; 16:24–25). However, Christians may pray to their Father for their “daily bread” (Matt. 6:11), “that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.” The ability of believers to enjoy earthly goods with God’s blessing presupposes that he is pleased with them (Eccl. 9:7–9).

Therefore, the goodness of all God’s providences toward his elect comes to them through Christ’s intercession (Rom. 8:28, 34). Paul says, “My God shall supply all your need according to his riches in glory by [or “in”] Christ Jesus” (Phil. 4:19).

The core of God’s blessing is justification and the grace of the Holy Spirit (Gal. 3:8, 14). Owen observed that the work of the Spirit is the “purchased grace” that Christ won by his obedience and sufferings. Christ obtains the Spirit for his people by his intercession: “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever” (John 14:16). The fullness of the Spirit’s new-covenant ministry depends on the glorification of the Son (7:39). Christ himself sends us the Spirit from the Father’s side (John 16:7).

By these spiritual graces, the reality and efficacy of Christ’s invisible intercession in heaven is demonstrated on earth, for we have received the Holy Spirit and know the fruit of Christ’s intercession in our lives, as Perkins said. The best evidence that Christ prays for us in heaven is the Spirit’s work to make us pray on earth.

The exaltation of our great High Priest signals the fulfillment of the covenant of grace and the inauguration of the last days (Heb. 1:2–3; 9:26). Murray said, “Jesus as high priest is the surety and mediator of the new and better covenant.… The new covenant brings to its consummation the communion which is at the heart of all covenant disclosure from Abraham onwards: ‘I will be your God, and ye shall be my people.’ … The heavenly high priesthood of Christ, means, therefore, that Christ appears in the presence of God … to plead on the basis of what he has accomplished the fulfilment of all the promises.”

Therefore, Christ’s intercession unlocks all grace and glory for his people. In union with Christ, they are blessed by the Father with “all spiritual blessings” (Eph. 1:3).

The intercession of our Lord Jesus is a boundless field full of flowers from which we may draw sweet nectar for our souls. Let us consider some of the riches of knowing our Intercessor by God’s grace.

First, we must allow this doctrine to form in us constant reliance on the exalted Christ. We must run the race set before us, “looking unto Jesus” (Heb. 12:2; cf. Col. 3:1). Brown said that Christ’s intercession glorifies him, for “in this way believers have an immediate dependence on Christ for ever.” Let us look to him for every grace.

Second, Christians may find here strong consolation and hope. Christ’s entrance into heaven as our forerunner confirms the unbreakable promise of God that he will bless his people (Heb. 6:17–20). If Christ’s death reconciled us to God when we were his enemies, much more will his living ministry deliver us from the wrath of God (Rom. 5:10). We can exult in hope.

Third, believers should look to Christ’s intercession for confidence in our justification. Christ was raised for our justification and intercedes to deliver us from condemnation (Rom. 4:25; 8:33–34). His appearing before the face of God confirms that his blood sacrifice has expiated the guilt of our sins once for all (Heb. 9:24). We should assure our consciences with this doctrine.

Fourth, knowing Christ as the Intercessor can encourage quickness to confess sin to God. Rather than remaining silent when God convicts us of sin (Ps. 32:3–5), let us immediately confess our sins with faith in Christ’s propitiation and intercession, for God “is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9; 2:1–2).

Fifth, the doctrine of Christ’s intercession increases expectation and comfort in prayer. What is more comforting in trials than to go to a friend who knows how we feel and how to help us? Christ sympathizes with us perfectly. “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:15–16).

Sixth, given that all spiritual blessings come to us through Christ’s intercession, we should learn to exercise trust in Christ for the grace of the Holy Spirit. Let us never separate the Spirit from Jesus Christ, for he is the Spirit of God’s Son (Gal. 4:6). Whether we need the Spirit’s power to mortify sin (Rom. 8:13), his fruit for works of love and self-control (Gal. 5:22–23), or his gifts to serve the church effectively (1 Cor. 12:7, 11), let us drink of his living water by exercising faith in the exalted Christ (John 7:37–39). Believers overcome trials, even unto martyrdom, by “the supply of the Spirit of Jesus Christ” (Phil. 1:19). Owen said, “The great duty of tempted souls, is to cry out unto the Lord Christ for help and relief.”

Seventh, the more God’s children meditate upon Christ’s intercession, the more they will increase in assurance of ultimate salvation and blessedness. We will be purged of legalistic perfectionism and rest in his perfection. We will learn to recognize all our good desires and good works as fruit of his priestly work. Then we will be able to rejoice and exult, for our Intercessor is able to save us completely (Heb. 7:25).

As long as this Intercessor stretches out His hands of blessing, we may be sure that the true Israel will prevail over its enemies (Ex. 17:8–13).”

–Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology, Volume 2: Man and Christ (Wheaton, IL: Crossway, 2020), 2: 1099–1103.

“The Saviour’s achievements that follow from His Incarnation” by Athanasius of Alexandria (A.D. 293-373)

“Such and so many are the Saviour’s achievements that follow from His Incarnation, that to try to number them is like gazing at the open sea and trying to count the waves. One cannot see all the waves with one’s eyes, for when one tries to do so those that are following on baffle one’s senses.

Even so, when one wants to take in all the achievements of Christ in the body, one cannot do so, even by reckoning them up, for the things that transcend one’s thoughts are always more than those one thinks that one has grasped.

As we cannot speak adequately about even a part of His work, therefore, it will be better for us not to speak about it as a whole. So we will mention but one thing more, and then leave the whole for you to marvel at.

For, indeed everything about it is marvelous, and wherever a man turns his gaze he sees the Godhead of the Word and is smitten with awe.”

–Athanasius, On the Incarnation 8. 54. (Crestwood, NY: St. Vladimir’s Seminary Press, 373/1993), 93.

“There is nothing in Him to keep you back” by Charles Spurgeon

“O sinners, will you not come to Christ? There is nothing in Him to keep you back.

You need not say, like Esther did of old, ‘I will go in unto the king, if I perish I perish.’

Come, and welcome! Come, and welcome! Christ is more ready to receive you than you are to come to Him.

Come to the King! ‘What is thy petition, and what is thy request? It shall be done unto thee.’

If thou stayest away, it is not because He shuts the door, it is because thou wilt not come.

Come, filthy, naked, ragged, poor, lost, ruined, come, just as thou art. Here He stands, like a fountain freely opened for all comers.

‘Whosoever will, let him come and take of the waters of life freely.'”

–Charles H. Spurgeon, “The Meek and Lowly One,” in The New Park Street Pulpit Sermons, vol. 5 (London: Passmore & Alabaster, 1859), 324.

“A Prayer Before Dying” by Zacharius Ursinus

“We give thanks to You, almighty, eternal, and merciful God and Father, because on account of Your inexhaustible mercy among us, You have gathered the Church to Yourself through the Word and Spirit, and You have revealed to us that only and solid comfort in Your Word, which we all know– we who breathe our last in true faith and with the invocation of Your name.

We give thanks not only because You granted to us the use of this life, and up to this point have kindly preserved us, but because You have also begun that spiritual and eternal life in us, and You embraced us in such great love that on our behalf You delivered up Your only begotten son to death, so that all who would believe in Him should not perish but have eternal life.

And You have called us to that blessed fellowship of Your son, and by the work of Your Holy Spirit You have kindled true faith in us, and You have mercifully protected us up to this day against the force and attack of the Devil.

You have guarded us in the truth known. And finally, You have fortified our hearts with this steadfast comfort, that temporal death is our entrance into eternal life.

We ask, O eternal God, that You would cause the pure and sincere teaching of the Gospel to enlighten us and our posterity forevermore, for the sake of the glory of Your name and our salvation.

Always raise up faithful ministers in place of those who have passed on, and send out many into Your harvest. Also strengthen and protect the good work that You have begun in us.

Forgive us our sins, and deliver us from eternal death, through our Lord Jesus Christ.

Likewise, daily mortify our corrupt nature until at last we lay down the burden of sins, under which we frequently grow weary in this life. Cause that we are comforted with a firm faith in the blessed resurrection of our flesh to eternal glory.

Guard us against the temptations of Satan. Be at hand and help us especially when we must leave this life.

Cause us to be rendered compliant, ready, and thankful to Your divine will in our life and death, and let us rejoice in pain and suffering, because we are being conformed to our head, Christ.

Grant constancy to us, increase of faith, and holiness of life. Cause that we deny ourselves and seek things above, where Christ is, and let us not seek our joy in the desires of this world but in meditation upon Your Word.

And finally, pour out in our hearts the Spirit of grace and prayer so that we may always be vigilant, and let us pray that we would not fall into temptation but be ready, so that whenever it would please you, we would pass to you through a blessed, noble death, and bring us boldly to the tribunal of Your Son.

All this, what You would most mercifully lavish upon us, through and on account of Your son, our Lord Jesus Christ, who reigns with You forevermore, Amen.”

–Zacharius Ursinus, “A Godly Meditation Upon Death, (1564)” in Faith in the Time of Plague: Selected Writings from the Reformation and Post-Reformation, Eds. Stephen M. Coleman and Todd M. Rester (Glenside: PA: Westminster Seminary Press, 2021), 269-270. Ursinus wrote this treatise in 1564 when a plague “was prowling about widespread along the banks of the Rhine.”

“A Counselor to restore it” by Charles Spurgeon

“‘For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor.’—Isaiah 9:6

Last Sabbath morning we considered the first title, ‘His name shall be called Wonderful:’ this morning we take the second word, ‘Counselor.’

I need not repeat the remark, that of course these titles belong only to the Lord Jesus Christ, and that we cannot understand the passage except by referring it to Messiah—the Prince.

It was by a Counselor that this world was ruined.

Did not Satan mask himself in the serpent, and counsel the woman with exceeding craftiness, that she should take unto herself of the fruit of the tree of knowledge of good and evil, in the hope that thereby she should be as God?

Was it not that evil counsel which provoked our mother to rebel against her Maker, and did it not as the effect of sin, bring death into this world with all its train of woe?

Ah! beloved, it was fitting that the world should have a Counselor to restore it, if it had a Counselor to destroy it. It was by counsel that it fell, and certainly, without counsel it never could have arisen.

But mark the difficulties that surrounded such a Counselor. ’Tis easy to counsel mischief; but how hard to counsel wisely! To cast down is easy, but to build up how hard!

To confuse this world, and bring upon it all its train of ills was an easy thing. A woman plucked the fruit and it was done.

But to restore order to this confusion, to sweep away the evils which brooded over this fair earth, this was work indeed, and ‘Wonderful’ was that Christ who came forward to attempt the work, and who in the plentitude of His wisdom hath certainly accomplished it, to His own honour and glory, and to our comfort and safety.”

–Charles H. Spurgeon, “His Name—The Counsellor,” in The New Park Street Pulpit Sermons, vol. 4 (London; Glasgow: Passmore & Alabaster; James Paul; George John Stevenson; George Gallie, 1858), 4: 401.