How/Why Can Faith Resist Satan? (Watson)

 In his exposition of the sixth petition of the Lord’s Prayer (lead us not into temptation, but deliver us from the evil one), Thomas Watson explains how faith can be so strong as to resist Satan’s temptations in such a way that he flees from us (cf. James 4:7):

[Faith can resist Satan and put him to flight because] it brings the strength of Christ into the soul. Samson’s strength lay in his hair—ours lies in Christ. If a child is assaulted, it runs and calls to its father for help. Just so, when faith is assaulted, it runs and calls Christ, and in his strength overcomes. “In every situation take the shield of faith, and with it you will be able to extinguish the flaming arrows of the evil one.” Ephesians 6:16

Faith furnishes itself with a store of promises. The promises are faith’s weapons to fight with. As David, by five stones in his sling, wounded Goliath—so faith puts the promises, as stones, into its sling. 1 Sam 17:40. “I will never leave you nor forsake you.” Heb 13:5. “A bruised reed shall he not break.” Matthew 12:20. “Who will not allow you to be tempted above that you are able.” 1 Cor 10:13. “The God of peace shall bruise Satan under your feet shortly.” Romans 16:20. “No man is able to pluck them out of my Father’s hand.” John 10:29. Here are five promises, like five stones, put into the sling of faith, and with these a believer may wound the red dragon. Faith being such a grace to resist and wound Satan, he watches his opportunity to batter our shield, though he cannot break it.

Indeed, this is why Paul said that faith is a shield “with which you will be able to extinguish all the flaming arrows of the evil one” (Eph. 6:17 NASB).

The above quote is from page 274 of Watson’s The Lord’s Prayer.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

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The Art of Faith; or A Holy Defiance (Sibbes)

The Works of Richard Sibbes (7 vols.) Psalm 27:1 says this: “The Lord is my light and my salvation; Whom shall I fear? The Lord is the defense of my life; Whom shall I dread?” (NASB).  Richard Sibbes preached an outstanding sermon on this text around 1630.  Sibbes noted that in the first part of this Psalm, David explained his comfort, his courage, and his care.  Here’s part of what Sibbes wrote on David’s comfort:

His comfort. It was altogether in the Lord, whom he sets out in all the beauties and excellency of speech he can. He propounds the Lord to himself in borrowed terms. ‘The Lord is my light and my salvation, the strength of my life’ (Ps. 27:1). So he fetcheth comfort from God, the spring of comfort, ‘the Father of all comfort’ (2 Cor. 1:4). He labors to present God to him in the sweetest manner that may be. He opposeth him to every difficulty and distress. In darkness, he is ‘my light;’ in danger, he is ‘my salvation;’ in weakness, he is ‘my strength;’ in all my afflictions and straits, he is the ‘strength of my life.’

Here is the art of faith in all perplexities whatsoever, to be able to set somewhat [something] in God against every malady in ourselves. And this is not simply set out, but likewise with a holy defiance. ‘The Lord is my light and salvation; whom shall I fear?’ Ps. 27:1. It is a question proceeding from a holy defiance, and daring of all other things. ‘The Lord is the strength of my life; of whom shall I be afraid?’ That is one branch of his comfort.

In other words, the art of faith is to take an attribute or characteristic of God and put it against troubles, calamities, or difficulties that arise in our lives.  It means to do so in the way of holy defiance, knowing that (for example) if God is for us, who can be against us?  What can separate us from his love?  Faith trusts in God and finds comfort in his attributes.

 Sibbes, Richard. The Complete Works of Richard Sibbes. Ed. Alexander Balloch Grosart. Vol. 2. Edinburgh; London; Dublin: James Nichol; James Nisbet And Co.; W. Robertson, 1862. Print.

Shane Lems

The Object of Faith (Warfield)

B. B. Warfield Collection (20 vols.)B.B. Warfield has a great section on “faith” in the collection of his writings called “Biblical Doctrines.”  Here’s a helpful part of it where he talks about the object of true faith.   I appreciate the redemptive-historical way he talks about faith:

It is, accordingly, solely from its object that faith derives its value. This object is uniformly the God of grace, whether conceived of broadly as the source of all life, light, and blessing, on whom man in his creaturely weakness is entirely dependent, or, whenever sin and the eternal welfare of the soul are in view, as the Author of salvation in whom alone the hope of unworthy man can be placed.

This one object of saving faith never varies from the beginning to the end of the scriptural revelation; though, naturally, there is an immense difference between its earlier and later stages in fulness of knowledge as to the nature of the redemptive work by which the salvation intrusted to God shall be accomplished; and as naturally there occurs a very great variety of forms of statement in which trust in the God of salvation receives expression.

Already, however, at the gate of Eden, the God in whom the trust of our first parents is reposed is the God of the gracious promise of the retrieval of the injury inflicted by the serpent; and from that beginning of knowledge the progress is steady, until, what is implied in the primal promise having become express in the accomplished work of redemption, the trust of sinners is explicitly placed in the God who was in Christ reconciling the world unto Himself (2 Cor. 5:19). Such a faith, again, could not fail to embrace with humble confidence all the gracious promises of the God of salvation, from which indeed it draws its life and strength; nor could it fail to lay hold with strong conviction on all those revealed truths concerning Him which constitute, indeed, in the varied circumstances in which it has been called upon to persist throughout the ages, the very grounds in view of which it has been able to rest upon Him with steadfast trust. These truths, in which the ‘Gospel’ or glad-tidings to God’s people has been from time to time embodied, run all the way from such simple facts as that it was the very God of their fathers that had appeared unto Moses for their deliverance (Ex. 4:5), to such stupendous facts, lying at the root of the very work of salvation itself, as that Jesus is the Christ, the Son of God sent of God to save the world (Jn. 6:69, 8:24, 11:42, 13:19, 16:27, 30, 17:8, 21, 20:31, 1 Jn. 5:15), that God has raised Him from the dead (Rom. 10:9, 1 Thess. 4:14), and that as His children we shall live with Him (Rom. 6:8).

 Warfield, B. B. (2008). The Works of Benjamin B. Warfield: Biblical Doctrines (Vol. 2, pp. 502–503). Bellingham, WA: Logos Bible Software.

Shane Lems
Covenant Presbyterian (OPC)
Hammond, WI, 54015

Paul’s Devastating Exposure of Universal Sin and Guilt (Stott)

 Romans 3:19-20 makes this declaration: “Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin” (NET Bible).

I appreciate John Stott’s conclusions on this part of Romans 3:

In conclusion, how should we respond to Paul’s devastating exposure of universal sin and guilt, as we read it at the end of the twentieth century? We should not try to evade it by changing the subject and talking instead of the need for self-esteem, or by blaming our behaviour on our genes, nurturing, education or society. It is an essential part of our dignity as human beings that, however much we may have been affected by negative influences, we are not their helpless victims, but rather responsible for our conduct. Our first response to Paul’s indictment, then, should be to make it as certain as we possibly can that we have ourselves accepted this divine diagnosis of our human condition as true, and that we have fled from the just judgment of God on our sins to the only refuge there is, namely Jesus Christ who died for our sins. For we have no merit to plead and no excuse to make. We too stand before God speechless and condemned. Only then shall we be ready to hear the great ‘But now’ of verse 21, as Paul begins to explain how God has intervened through Christ and his cross for our salvation.

 Stott, J. R. W. (2001). The Message of Romans: God’s Good News for the World (pp. 104–105). Leicester, England; Downers Grove, IL: InterVarsity Press.

Shane Lems
Hammond, WI, 54015

Justified Today, Damned Tomorrow? Never! (Sibbes)

 We are weak.  Our faith is often feeble and barely flickering.  We have doubts; despair sometimes is a dark cloud in the Christian life.  “Prone to wander” is an understatement at times!  I appreciate how Richard Sibbes discussed this hard reality in the Christian life.  He met it with the gospel, with the comforting truths of the doctrines of grace:

Objection: “Oh… says the poor soul, I am a poor weak creature, and ready to fall away every day.”

Answer: “Yes, but Christ’s love is constant.  ‘Whom he loves, he loves to the end.’  What does the apostle say (Rom. 8:38-39)? ‘Neither things present, nor things to come, shall be able to separate us from the love of Christ.’  Therefore be strong in the Lord, and in the power of his might; do not trust yourselves, nor trouble yourselves for things to come.  If you be free from guilt of former sins, never question time to come.  God is unchangeable in his nature, unchangeable in his love.  He is ‘Yahweh I AM’, always – not ‘I was or will be’, but ‘I am always.’  If ever he loved you, he will love you forever.”

“You see the constancy of Christ’s love when he told Mary, ‘Go tell my brothers’ (John 20:17).  Now when they had most deeply offended him, they were renegades, having all left him even then when he had most need of their comfort, being in greatest extremity – yet he called them brothers when he said, ‘Go tell my brothers.'”

“Beloved, let us not lose the comfort of the constancy and immutability of Christ’s love. Let us conceive that all the sweet links of salvation are held on God’s part strong, not on ours; the firmness is on God’s part, not on ours. Election is firm on God’s part, not on ours. We choose indeed as he chooses us, but the firmness is of his choosing; so he calles us, we answer, but the firmness is of his action. He justifies; we are made righteous, but the firmness is of his imputation. Will he forgive sins today, and bring us into court and damn us tomorrow? No. The firmness is of his action. We are ready to run into new debts every day, but whom he justifies he will glorify. The whole chain so holds, that all the creatures in heaven and earth cannot break a link of it. Whom he calls he will justify and glorify. Therefore never doubt of continuance, for it holds firm on God’s part, not thine.”

Richard Sibbes, A Heavenly Conference, p. 53.

(Note: the above quotes have been slightly edited for readability.)

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

Am I A Christian? Doubts and Grace (Brooks)

 One normal but difficult part of the Christian life is when doubts arise and a person wonders whether he or she is truly a Christian.  When Christians struggle with sin, lack strong feelings for the things of God, or find it difficult to pray and read Scripture, doubts creep up.  “Am I really a Christian?”  There are many good biblical themes to discuss at this point, but one of them I’d like to bring up for now is a wise word from Thomas Brooks about God’s work of grace in the hearts of his people.  Brooks’ argument in the following selection basically goes like this: “If a person has even the smallest work of grace in his or her heart, he or she is most definitely a Christian.”  Here’s how Brooks put it (I edited it slightly to make it easier to read):

Consider that the least degree of grace—if it is true grace—is sufficient to salvation; for the promises of life and glory, of forgiveness and salvation, of everlasting happiness and blessedness, are not made to high degrees of grace—but to the reality and truth of grace in the heart.  The promises are not made to faith in a person’s triumph—but to faith in God’s truth. Therefore the sense and evidence of the least grace, yes, of the least degree of the least grace, may afford some measure of assurance. Grace is the fruit of the Spirit, Gal. 5:22. And the tree is known by his fruit, Mat. 12:33; Mark 16:16; John 3:16, 36; Mat. 5:1; John 6:40.

I do not say that weak grace will afford a strong assurance, or a full assurance, for strong assurance rather arises from strength of grace than from truth of grace in the heart—but I do say, weak grace may give some assurance.  An eminent minister, who was a famous instrument of converting many to God, was accustomed to say, that for his own part, he had no other evidence in himself of being in the state of grace, than that he was sensible of his spiritual deadness!  Oh, that all weak Christians would seriously lay this to heart, for it may serve to relieve them against many fears, doubts, discouragements, and jealousies, which do much disturb the peace and comfort of their precious souls.

Though the least measures of grace cannot satisfy a sincere Christian—yet they ought to quiet his conscience, and cheer his heart, and confirm his judgment of his saving interest in Christ. The least measure of grace is like a diamond, very little in bulk—but of high price and mighty value.  Therefore we are to improve it for our comfort and encouragement. A goldsmith makes reckoning of the least filings of gold, and so should we of the least measures of grace in our hearts. A man may read the king’s image upon a silver penny, as well as upon a larger piece of coin. The least grain of grace bears the image of God upon it; and why then should it not evidence the goodness and happiness of a Christian’s estate? Slight not the lowest evidences of grace!

Again, and in other words, just like a tiny faith is true and saving faith, so a “small” work of grace in the heart is true grace, and proof that a person is a Christian.

You can find the above section in its entirety here: Thomas Brooks, A Cabinet of Jewels, chapter I.VI.  It’s also found in volume three of Brooks’ Works (p. 259-60).

Shane Lems
Hammond, WI, 54015

Faith in Faith? (Schaeffer)

The God Who is There Many people today talk about the need for faith.  “You just gotta have faith” is Hallmark card spirituality, as if faith is some kind of inner strength that will get you through hard times.  Diagnosed with a serious illness?  Just believe, and you’ll make it.  Have a mountain in life to climb?  Have faith – you’ll be able to climb it!   I like how Francis Schaeffer critiqued this unbiblical view of faith:

Probably the best way to describe this concept of modern theology is to say that it is faith in faith, rather than faith directed to an object which is actually there.  Some years ago at a number of universities I spoke on the topic ‘Faith v. Faith,’ speaking on the contrast between Christian faith and modern faith.  The same word, ‘faith,’ is used, but has an opposite meaning.  Modern man cannot talk about the object of his faith, only about the faith itself.  So he can discuss the existence of his faith and its ‘size’ as it exists against all reason, but that is all.  Modern man’s faith turns inward.

In Christianity the value of faith depends upon the object towards which the faith is directed.  So it looks outward to the God who is there, and to the Christ who in history died upon the cross once for all, finished the work of atonement, and on the third day rose again in space and in time.  This makes Christian faith open to discussion and verification.

On the other hand, the new theology is in a position where faith is introverted because it has no certain object, and where the preaching of the kerygma is infallible since it is not open to rational discussion. This position, I would suggest, is actually a greater despair and darkness than the position of those modern men who commit suicide.

Francis Schaeffer, The God Who is There, p. 84-5.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI. 54015