April 28, 2010

Surer Bread

Strong consolation is that which is not dependent upon the excitement of public services and Christian fellowship. We feel very happy on a Sunday when we almost sing ourselves away to everlasting bliss, and when the sweet name of Jesus is like ointment poured forth, so that the virgins love it. But when you are in colder regions, how is it?

Perhaps you are called to emigrate, or go into the country to a barren ministry where there is nothing to feed the soul. Ah, then, if you have not good ground for your soul to grow in, what will ye do?

Those poor flowers which depend altogether upon being watered, how soon they fade if they are forgotten for a little while! May we have root in ourselves and drink of the dew of heaven, and be like the “tree planted by the rivers of water, that bringeth forth his fruit in his season, whose leaf also shall not wither.” This is to have strong consolation.

Ministries are blessed, but oh! we must live on surer bread than ministries if we would have the highest form of life.

We must use the means so long as God gives us the means, but we must have a spiritual life that could live even if means were denied us, in fact, a grace that would become the fountain of the means of grace to others if we were banished to any distant land. May we have such a consolation.

April 25, 2010

Voices from the Past

"Salvation is a free gift, but an empty hand must receive it, and not a hand which still tightly grasps the world!" - A.W. Pink

"Many souls do not only perish praying, repenting and believing after a sort, but they perish by their praying and repenting while they carnally trust in these. If we are to be saved, we must come naked to Christ in regard to our duties; we cannot flee to Christ in truth while trusting in them. Some are so locked into them, that they cannot come without them, and so in the day of temptation are trampled under the foot of God's wrath and Satan's fury." - Gurnall

“The Law is for the proud and the Gospel for the brokenhearted.” - Martin Luther

April 14, 2010

Multitudinous Thoughts And Sacred Comforts

If man were a mere animal, his joy and sorrow would depend entirely upon outward things. Let but the trough be full, and the swine are happy; let the pasture be abundant, and the sheep are content. In the sunshine every sparrow will be twittering on the trees; let the heavens weep, and every wing is drooping. In long drought, or severe frost, or pinching famine, the animal creation languishes and pines. You cannot, however, be sure of making a man happy by surrounding him with abundance, nor can you plunge a Christian man into wretchedness by any deprivations which you may cause him. Man’s greatest joy or sorrow must arise from inner springs. The mind itself is the lair of misery or the nest of happiness. Thoughts are the flowers from which we must distil the essential flavorings of life. Paul and Silas sing in the stocks because theft minds are at ease, while Herod frets on his throne because conscience makes him a coward....

Happiness lies not in the outward, but in the inward; the fairest garden is that whose walks and arbors are in the secret of the soul; the richest and most mellow fruits are not plucked from the trees of the orchard, but are ripened within the spirit. Hence the importance of our guarding well our thoughts.

C. H. Spurgeon - From a sermon entitled "Multitudinous Thoughts And Sacred Comforts," delivered August 1, 1869.

April 10, 2010

There is a Knowledge of Truth that is Cold

For God, who said, "Let light shine out of darkness," made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. 2 Cor. 4:6

There is a vast difference between a conviction of the doctrines of grace in the head, and an adoring the grace of those doctrines in the heart. A speculative knowledge of gospel truth, that goes no further than a mere outward notion of it, may be found in a natural man. This knowledge of truth is a cold, unaffecting, and unattracting knowledge, that leaves the will and affections just where it found them. A natural man, indeed, may have some natural pleasure in getting some new notions of truth, but he experiences no soul-attraction to the things known.

A spiritual discernment of gospel truths is very different from a bare speculative knowledge of them; in that the glory of truth shines into the mind, which produces a sweet and strict adherence thereto, by all the inward powers of the soul. The understanding discerns the truth in its beauty, glory, and excellency; the judgment approves it; and the will and affections embrace and clasp about it. In a word, the whole soul unites with the truth, and is changed into the image of it.

Oh! when the least beam of Gospel truth shines in upon the mind with such a ravishing beauty and majestic glory as draws the heart to love it, and makes the soul bow down before it, this is a saving illumination, set up in the soul of a vessel of mercy, which is the very beginning of its future glory. It is God's shining into our hearts by a new creating efficacy to give the light, not only of the knowledge of God, but of the glory of God, in the face of Jesus Christ; which word imports the ravishing beauty and all-attracting efficacy of gospel grace darting in upon the mind as a supernatural revelation, which unites the soul to the things beheld, to the objects revealed.

From this saving illumination the soul feels a sweet and strong attraction, by which, being drawn with cords of love, it comes unto Christ in its desires after Him, as beheld, altogether lovely.
Wherever the truths of the gospel are known, and so known in their beauty and excellency as to knit and unite the heart to them, or to draw out the soul into desires after and adoration of the glories beheld—that man is a regenerate man.

Anne Dutton 1692-1765

April 9, 2010

A Few Questions

Are you proud of the brilliancy of your genius, the extent of your learning, the splendor of your imagination, the acuteness of your understanding, your power to argue or speak publicly?

Do any of these things form the object of self-esteem and the reasons of that disdain which you may pour upon all who are inferior to yourself in mental endowments?

Do you admire yourself as a member of the only true church, and as the covenant people of God?

Do you boast inwardly of belonging to the true church and look with contempt on all who belong to a different ecclesiastical order?

Do you pride yourself on the greater purity of your ecclesiastical order?

I see some of these characteristics taking hold and growing in some of the most highly gifted men of our time and it concerns me. When I attempt to sound a warning call, I am told things like, "You should not criticize him. God is using him to help and encourage many".

This attitude of defending a man against criticism is dangerous and actually feeds the pride that so easily besets those who have gained highly respected positions in the ministry. Let us listen to the warnings heralded by John Angell James in 1828.

Whatever leads us to think highly of ourselves in matters of religion, and to despise others, whether it be the distinctions of earthly greatness, the practice of religious duties, or the independence of our mode of thinking—is opposed to the spirit of Christian love.

Superior LIGHT on the subject of revealed truth is no unusual occasion of pride. We are all suseptable to it: The Arminian pharisee dwells with fondness on the goodness of his heart; the Antinomian, with equal haughtiness, values himself on the clearness of his head; and the Socinian, as far from humility as either of them, is inflated with a conceit of the strength of his reason, and its elevation above vulgar prejudices—while not a few moderate Calvinists regard with complacency their sagacity in discovering the happy medium.

As men are more proud of their understanding than of their disposition, it is very probable that religious opinions are more frequently the cause of conceit and self-importance, than anything else which could be mentioned. "It is knowledge," says the apostle, "that puffs up." "We are the men and wisdom will die with us"—is the temper of multitudes.

Religious giftdeness is sometimes the ground of self-admiration. Fluency and fervor in public prayer, ability to converse on doctrinal subjects, especially if accompanied by a ready utterance in public, have all through the influence of Satan and the depravity of our nature, led to the vile pride which we are now condemning.

None are in more danger of this than the ministers of religion—it is the besetting sin of their office. There is no one gift which offers so strong a temptation both to vanity and to pride—as that of public speaking. If the orator really excels, and is successful, he is the immediate spectator of his success, and has not even to wait until he has finished his discourse; for although the decorum of public worship will not allow of audible tokens of applause, it does of visible ones—the look of interest, the tear of penitence or of sympathy, the smile of joy, the deep impression on the mind, the death-like stillness, cannot be concealed—all seem like a tribute of admiration to the presiding spirit of the scene; and then the compliments which are conveyed to his ear, after all the silent plaudits which have reached his eye—are equally calculated to puff him up with pride. No men are more in danger of this sin than the ministers of the Gospel; none should watch more sleeplessly against it.

April 7, 2010

Even if we fall deeply in love....

The truth is that nothing in this earth can finally satisfy us. Much can make us content for a time but nothing can fill us to the brim. The reason is that our final joy lies “beyond the walls of this world,” as J.R.R Tolkien put it. Ultimate beauty comes not from a lover or a landscape or a home, but only through them. These earthly things are solid goods, and we naturally relish them. But they are not our final good. They point to what is higher up and further back…Even if we fall deeply in love and marry another human being, we discover that our spiritual and sexual oneness isn’t final. It’s wonderful, but not final. It might even be as good as human oneness can be, but something in us keeps saying “not this” or “still beyond”…What Augustine knew is that human beings want God…God has made us for himself. Our sense of God runs in us like a stream, even though, because of sin, we divert it toward other objects. We human beings want God even when we think that what we really want is a green valley, or a good time from our past, or a loved one. Of course we do want these things and persons, but we also want what’s behind them. Our inconsolable secret, says C.S. Lewis, is that we are full of yearnings, sometimes shy and sometimes passionate, that point us beyond the things of earth to the ultimate reality of God.

The above is one of the most powerful and poetic paragraphs I’ve ever read on human yearning and the hope of the gospel. It was penned by Cornelius Plantinga (President of Calvin Theological Seminary)

April 6, 2010

"Then HE opened their understanding"

Luke 24:45

Knowledge of spiritual things is well distinguished into intellectual and practical: the first has its seat in the mind, the latter in the heart. This latter, divines call a knowledge peculiar to saints; and, in the apostle's dialect, it is "The eminency, or excellency of the knowledge of Christ."And indeed, there is but little excellency in all those petty notions which furnish the lips with discourse, unless by a sweet and powerful influence they draw the conscience and will to the obedience of Christ.

Light in the mind is necessarily antecedent to the sweet and heavenly motions and elevations of the affections: For the farther any man stands from the light of truth, the farther he must needs be from the heat of comfort. Heavenly quickening are begotten in the heart, while the sun of righteousness spreads the beams of truth into the understanding, and the soul sits under those its wings; yet all the light of the gospel spreading and diffusing itself into the mind, can never savingly open and change the heart, without another act of Christ upon it; and what that is, the text informs you;

"Then opened HE their understandings, that they might understand the scriptures".

In which words we have both an act of Christ upon the disciples' understandings, and the immediate end and scope of that act.

1. Christ's act upon their understandings: He opened their understandings. By understanding is not here meant the mind only, in opposition to the heart, will, and affections, but these were opened by and with the mind. The mind is to the heart, as the door to the house: what comes in to the heart, comes in at the understanding, which is introductive to it; and although truths sometimes go no farther than the entry, never penetrate the hearts, yet, here, this effect is undoubtedly included.

Expositors make this expression parallel to that in Acts 16:14. "The Lord opened the heart of Lydia." And it is well observed, that it is one thing to open the scriptures, that is, to expound them, and give the meaning of them, as Paul is said to do in Acts 18:3, and another thing to open the mind or heart, as it is here.

There are, as a learned man truly observes, two doors of the soul barred against Christ; the understanding by ignorance; and the heart by hardness: both these are opened by Christ. The former is opened by the preaching of the gospel, the other by the internal operation of the Spirit. The former belongs to the first part of Christ's Prophetic office, opened in the foregoing sermon: the latter, to that special internal part of his Prophetic office, to be opened in this.

And that it was not a naked act upon their minds only, but that their hearts and minds did work in fellowship, being both touched by this act of Christ, is evident enough by the effects mentioned, ver. 52, 53. "They returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God."

It is confessed, that before this time Christ had opened their hearts by conversion; and this opening is not to be understood simply, but secundum quid, in reference to those particular truths, in which, until now, they were not sufficiently informed, and so their hearts could not be duly affected with them.

They were very dark in their apprehensions of the death and resurrection of Christ; and consequently their hearts were sad and dejected about that which had befallen him, ver. 17. But when he opened the scriptures and their understandings and hearts together, then things appeared with another face, and they returned, blessing and praising God."To the spiritual illumination of a soul, it suffices not that the object be revealed, nor yet that man, the subject of that knowledge have a due use of his own reason; but it is further necessary that the grace and special assistance of the holy Spirit be superadded, to open and mollify the heart, and so give it a due taste and relish of the sweetness of spiritual truth.

"By opening the gospel, he reveals truth to us, and, by opening the heart, in us. Now, though this cannot be without that, yet it is much more excellent to have truth revealed in us, than to us. This divines call praecipuum illud "apogelesma" muneris prophetici; "the principal perfective effect of the Prophetic office," the special blessing promised in the new covenant, Heb. 8:10. "I will put my laws in their mind, and write them in their hearts."

John Flavel

April 4, 2010

Do these words seem to you an idle tale?

"... on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus. While they were perplexed about this, behold, two men stood by them in dazzling apparel. And as they were frightened and bowed their faces to the ground, the men said to them, "Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise." And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest.

Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but these words seemed to them an idle tale, and they did not believe them. But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.

That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, and they were talking with each other about all these things that had happened.

While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him. And he said to them, "What is this conversation that you are holding with each other as you walk?" And they stood still, looking sad. Then one of them, named Cleopas, answered him, "Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?" And he said to them, "What things?" And they said to him, "Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see."

And he said to them, "O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?" And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

So they drew near to the village to which they were going. He acted as if he were going farther, but they urged him strongly, saying, "Stay with us, for it is toward evening and the day is now far spent." So he went in to stay with them.

When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight.

They said to each other, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?"

And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, "The Lord has risen indeed, and has appeared to Simon!" Then they told what had happened on the road, and how he was known to them in the breaking of the bread.

As they were talking about these things, Jesus himself stood among them, and said to them, "Peace to you!" But they were startled and frightened and thought they saw a spirit. And he said to them, "Why are you troubled, and why do doubts arise in your hearts? See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have."

And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy and were marveling, he said to them, "Have you anything here to eat?" They gave him a piece of broiled fish, and he took it and ate before them.

Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." Then he opened their minds to understand the Scriptures, and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high."

Then he led them out as far as Bethany, and lifting up his hands he blessed them. While he blessed them, he parted from them and was carried up into heaven. And they worshiped him and returned to Jerusalem with great joy, and were continually in the temple blessing God."

Luke 24 - The Word of God

April 3, 2010

Pondering the Death of Christ

"...Christ's expiatory death is no more an object for our imitation than is the creation of the world. For in His death He took man's place and rendered to divine justice a satisfaction which man himself was utterly unable to render. That Christianity is not primarily a social movement, but a redemptive religion, setting forth a way of escape from sin, is as plain as it is possible for words to make it. "

As Jesus hung on the cross He was, in His human nature, the true sin-offering for His people, and as such, it was necessary that He suffer alone. God can have no association whatever with sin, since in His sight it is infinitely heinous. And, as in the Old Testament ritual for the sin-offering, this was symbolized by the burning of the flesh of the bullock outside of the camp (even the offering itself being treated as offensive and polluted since in the mind of the offerer it stood representative of and was in some way associated with his sin), so Jesus, as He bore in His own body the full weight of the penalty of sin, was temporarily cut off from the Father's presence and paid the entire cost of redemption without help from any other. The darkened heavens, and the cry, "My God, my God, Why hast thou forsaken me?" indicate as much. He was acutely conscious not only of the pain from the nails, but also of a break in that intimate and loving fellowship which He had always enjoyed with the Father.

Since Jesus in His human nature was subject to the limitations which are common to men, it was as possible for Him to experience the sense of separation from the Father as it was for Him to be ignorant of the time of the end of the world, or to suffer pain or hunger.

But during the crucifixion, as He bore a burden of sin such as had never been borne and could never be borne by any mere man, He went through an experience far more awful and terrifying than is possible for any mere martyr.

In contrast with His sufferings, the Christian martyrs were deeply conscious of God's presence as they yielded up their lives. If Christ's death was only a martyr's death it might well fill us with terror and despair, for it would show that the holiest man who ever lived was utterly forsaken by God in the hour of His greatest need.

Death is primarily the separation of the soul from God; and physical death, or the separation of the soul from the body, is only a by product and a relatively unimportant consequence of that greater catastrophe. Jesus did not suffer the pangs which are experienced by lost souls in hell, but in paying the penalty for His people, He did suffer death in its most essential nature, which is separation from God. And while His sufferings were not identical, either in intensity or in length of time endured, with those which His people would have suffered had they been left to their own sin, in view of the infinite worth and dignity of the Sufferer they were nevertheless a full equivalent to those sufferings.

Let us keep in mind that it was not Christ's divine nature, but only His human nature, which was subject to suffering and death, as it was only His human nature which was subject to temptation, hunger, thirst, sleep, etc. While we do not fully understand the relationship which exists between His two natures, we have a faint analogy in our own persons in which a spiritual and a physical nature are united; and on the basis of our own experience we know that what He experienced in either nature He experience as a person, that is, as the God-man. This latter fact is of the utmost importance since it explains why His work of redemption was possessed of infinite value, sufficient to save all those who put their trust in Him. And again, while we do not fully under stand the relationship which exists between the two natures, and while the analogy does not hold at all points, we may picture His divine nature during the crucifixion as not only fully sympathetic with His human nature, but as looking down upon His human nature calmly and serenely as the moon in its majesty looks down upon the troubled sea.

It seems quite evident that the work of redemption, which together with its wider effects may also he designated as the spiritual Reformed-creation of the souls of men, was a greater work than the original creation of the universe. When the starry heavens were brought into existence and spread throughout the vast bounds of space, that work, while requiring great power and wisdom, was accomplished at God's spoken command. Such creation was comparatively easy, and is referred to as but "the work of His finger," Ps. 8:3. "He spake, and it was done; He commanded, and it stood fast," Ps. 33:9. But when the work of redemption was to be accomplished, God, in the person of Christ, took upon Himself human nature with its attendant weaknesses, was born a helpless babe in low condition, underwent the hardships of this life, was scoffed at and rejected by the religious and political rulers of the nation, suffered the cruel pain and cursed death of the cross, was buried, and continued under the power of death for a time.

While the work of creation was accomplished through a mere exercise of power and wisdom, the work of redemption was accomplished only at an infinite cost of suffering on the part of God Himself. As man's soul is of incomparably greater value than his body, so the redemption of the souls of men was an incomparably greater work than the original creation of the universe. Christ's work of redemption is now seen to have been the central event of all history.

We do not mean to imply that man's salvation was completed by the work of Christ on the cross. His words, "I have accomplished the work which thou hast given me to do," John 17:4, and "It is finished," John 19:30, relate to the objective atonement which He provided for the sins of men. But the great purpose of His coming, that of making men subjectively just and holy, was not yet fulfilled. As the work of providence follows the work of creation, so the subjective cleansing of the sinner is a continuing process as the redemption which was purchased by Christ is applied by the Holy Spirit to those for whom it was intended. Here enter the works of regeneration, justification, adoption, sanctification, and glorification. But this opens up a whole new field of theology, that of the person and work of the Holy Spirit, which we have not space to discuss in this present work.

Thus the death of Christ emerges as the central truth in the Christian doctrine of redemption. It is the link which holds together all of the other distinctive doctrines. The mark of His blood is upon them and signifies their ownership, as the scarlet thread running through every cord and rope of the British navy signifies that it is the property of the crown. It hardly seems possible that, with this central truth written so plainly and so repeatedly across the pages of Scripture, any honest or serious minded persons could arise, as do the Unitarians and Modernists, and declare that the essence of Christianity consists in our following the example of Christ in lives of social service, or that the chief purpose of the Church is to build a new social order in this world.

It is very evident, of course, that in our daily lives we are to follow the example of Christ as closely as possible. And in due course of time a new social order, based on justice and improved living conditions, will gradually arise as Christian principles are applied first to the lives of individuals and through them to the life of the community. In many limited social groups we already see the effects of this uplifting process.

But Christ's expiatory death is no more an object for our imitation than is the creation of the world. For in His death He took man's place and rendered to divine justice a satisfaction which man himself was utterly unable to render. That Christianity is not primarily a social movement, but a redemptive religion, setting forth a way of escape from sin, is as plain as it is possible for words to make it.

Excerpts from The Atonement - by Loraine Boettner

April 2, 2010

As I Prepare to Worship This Evening


The Lyrics to read as you listen:

Ah, Holy Jesus
Ah, holy Jesus, how hast Thou offended,
That man to judge Thee hath in hate pretended?
By foes derided, by Thine own rejected,
O most afflicted.

Who was the guilty?
Who brought this upon Thee?
Alas my treason, Jesus, hath undone Thee.
’Twas I, Lord Jesus, I it was denied Thee.
I crucified Thee.

For me, kind Jesus, was Thy incarnation,
Thy mortal sorrow, and Thy life’s oblation;
Thy death of anguish and Thy bitter passion,
For my salvation.

Lo, the Good Shepherd for the sheep is offered;
The slave hath sinned, and the Son hath suffered;
For our atonement, while he nothing heedeth,
God intercedeth.

Therefore, kind Jesus, since I cannot pay Thee,
I do adore Thee, and will ever pray Thee.
Think on Thy pity and Thy love unswerving,
Not my deserving.

This IS NOT Christianity

Paul instructs Timothy to be certain to pray for all types of people (1 Tim 2.1). He is specific to include even the leaders whom we may not agree with such as kings (1 Tim. 2.2). We should note that the types of leaders who governed the early churches were far less sympathetic towards the ministry of the gospel.

Furthermore, Paul instructs Timothy and the churches that they are to “lead a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2.2). This is part of the motive to pray for the leaders. We want to be about reflecting Christ.

And still more, there is the fact that there is really only one King. There is one Savior. There is only one Mediator (1 Tim. 2.5). And it is God’s desire that men come and fall down before him and worship him. This desire is for all types of people that they would all bow before the one King, Jesus Christ.

Now, let me just reset this. Paul instructs a pastor to lead prayer meetings and model personal prayer for all types of people (regardless of your political agreement with them), so that you can lead a life that is dignified and quiet, to pave a way for the ministry of the gospel, and hopefully lead to all types of people getting converted. This is a fairly concise, high level summary.
How We Color Outside the LinesSadly many today do not pray for their leaders, are not quiet and dignified, they are not burdened for the advancement of the gospel, and they instead promote morality.

This is the exact opposite of what we are supposed to be doing.

Don’t you see the trap here? We become prideful, unruly load mouthed moralists who find our salvation in the conquest of our particular political agenda. If we are doing this under the guise of being ‘Christian’ then we are frankly, more offensive then many of these folks we are aiming to confront.

How can promoting morality and ‘Christian values’ be offensive?

Because the message of Christianity is not morality or Christian values.

The message of Christianity is the gospel. It is liberation for sinners. It is the truth of God coming in Christ to obey the Law that we could not obey and die to pay the just penalty for breaking that Law. It is powerful triumph of Jesus over sin, Satan, and death.

The gospel is not about how lawbreakers need to become moral law keepers like us, but rather about how law breakers are reconciled to God through the work of the true law keeper, Jesus Christ our righteous substitute.

Shame on all who use the name Jesus and the title Christianity to promote morality at the expense of the gospel. They are gospel pirates. Religious sharks of the most dangerous kind; they confuse Christians and non-Christians alike while building towers of morality that eclipse the blood stained tree of Calvary. That is offensive!

Excerpt from an excellent article by "IrishCalvinist".