Stop Acting Like You Have the Refugee Crisis Figured Out! | The Cripplegate

Source: Stop Acting Like You Have the Refugee Crisis Figured Out! | The Cripplegate

10 Questions about Adventism | The Cripplegate

Source: 10 Questions about Adventism | The Cripplegate

How Arminian Has The Sanctification Debate Become?

Source: How Arminian Has The Sanctification Debate Become?

Atheist: Okay to Disparage Christians, But Islam Off-Limits Because…

Source: Atheist: Okay to Disparage Christians, But Islam Off-Limits Because…

The Dangers of Man-Centered Theology | The Cripplegate

Source: The Dangers of Man-Centered Theology | The Cripplegate

In the early 80’s The Imperials (a gospel group I still like) recorded a song called “You’re The Only Jesus”. The chorus of which was:

Cause You’re the only Jesus some will ever see
You’re the only words of life, some will ever read
So let them see in you the One in whom is all they’ll ever need
You’re the only Jesus, some will ever see

I loved the song then, and I still like it 30 years later. At the same time, I have realized a few things through the years.

1. It’s certainly true that Christians are ‘salt’ and ’light’ in a pretty dark and messed up world. Whether or not our ‘saltiness’ is of good quality, or our ‘light’ is bright might be another matter. The quality of our saltiness and brightness of our lights is directly proportional to the level at which we have been transformed into the likeness of the Father’s dear Son, by the power of the Holy Spirit.

2. There are a lot of folks out there who don’t profess Christ and might be avowed atheists that demonstrate the same behaviors and seem to have the same character traits that should be visible in Christians. Dare I say that some nonbelievers are saltier and brighter than some of us Christians?

3. Trying to live up to being quality salt and a bright light (better and brighter than my nonbelieving co-worker) can really be exhausting. Every time I blow it I know it, and here comes a guilt trip. Some might say that there’s a conflation/confusion of law and grace when too much emphasis is placed on ‘doing’/’being’ by human effort.

4. I absolutely CAN’T be Jesus for anyone. I haven’t lived a perfect life, die for anybody’s sin, or rise from the dead. That I might be the ONLY Jesus someone might see is a really scary thought. For that to be true I would need to be the only believer left on the planet, or that ‘someone’ is hit by a truck and I was the last person to see him alive. It’s still scary.

5. Even if I am doing OK in the salt and light department, my unbelieving family member, neighbor, co-worker or friend needs to connect with the gospel that has ‘words’, not just my good example. After all, it’s not really about WWJD (What Would Jesus Do), but WJD (What Jesus Did). Christ died for our sins, and conveying that message needs words in the telling, not just good deeds.

“. . .but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.” (1 Peter 3:15)

The specific instruction I receive from that passage is twofold:

1. Honor God in my heart. A man’s behavior is always a reflection of what is in his heart. If God rules in my heart, He will rule my behavior.

2. Be ready to give an answer to everyone who asks. When someone asks me what makes me tick, it’s time to share Christ. If someone asks me about God, or wants to talk about God ‘stuff’ (it happens), I need to be have good answers or know where to find them.

If I focus on honoring God in my heart and being ready to give answer for the hope that is in me, “being Jesus” (whatever that means) will take care of itself. I’m called to present Christ, not ‘be’ Him.

That’s quite a relief!

by Mike Riccardi

498 years ago tomorrow, on October 31, 1517, Martin Luther famously nailed his 95 Theses to the Castle Church door in Wittenberg, Germany, kick-starting the Protestant Reformation. Nearly 500 years later, God’s people reserve this day to celebrate the rescue of His Word from the shackles of Roman Catholic tyranny, corruption, and heresy. The glorious Gospel of Jesus Christ as revealed in the sufficient Scriptures had been recovered, and it’s been doing its saving work ever since.

Romans 1:16–17 stands at the heart of the Reformation, especially because of how central it was in Luther’s conversion. Luther speaks of how he had hated the phrase, “the righteousness of God,” because he understood it to be speaking only of God’s standard of righteousness by which He would judge unrighteous sinners. But eventually, he says, “I began to understand that the righteousness of God is that through which the righteous live by a gift of God, namely by faith. Here I felt as if I were entirely born again and had entered paradise itself through the gates that had been flung open.”

Today, as we reflect upon and remember the grace of God that fell upon the world in the Protestant Reformation, I want to reflect upon the Gospel that made it happen—and particularly the concept of righteousness which was so central to the regeneration of the great reformer. And to do that I want to focus on another text that Paul penned, which gives us wonderful insight into the saving righteousness of God. In Philippians 3:9, Paul explains what it means to be found in Christ—namely, “not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith” (NKJV).

In this verse, Paul contrasts two different kinds of righteousness. And really he is contrasting two systems of salvation, because the only way one can be saved is to be found righteous before God. And though Paul is contrasting Christianity with Judaism in particular, what he says about Judaism can be applied to every other religious system in the world. As John MacArthur has often said, there are only two categories of religion in the world: (a) the religion of human achievement, where man works to achieve his own righteousness; and (b) the religion of divine accomplishment, where God accomplishes righteousness on man’s behalf and then freely gives that righteousness as a gift. The religion of divine accomplishment is Christianity. The religion of human achievement is every other religious system in the history of mankind. These two religions are delineated very carefully in Philippians 3:9.

The Source of Righteousness

Note first the source of saving righteousness. Paul says, “…not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.”

In the religion of human achievement, the source of righteousness is law-keeping. There is some moral and/or ritualistic standard by which man is to order his life, and if he does that successfully, he may achieve a righteousness that is acceptable to his god. He earns his righteousness by keeping a law—by doing good works—whether that’s the Law of Moses or Roman sacramental system, his hope is that obedience to that standard is able to provide righteousness.

But in the religion of divine accomplishment, the source of righteousness is God Himself. In Galatians 3:21, Paul says that no law has been given which is able to impart life. Because of humanity’s total depravity—because the depth of our sinfulness runs to the very core of our being—the only thing that law could do was to arouse our sinful passions and demonstrate our inability to obey as we ought. That’s why Paul says in Romans 3:20: “…by the works of the Law no flesh will be justified in [God’s] sight; for through the Law comes the knowledge of sin.” Because we are sinful to the core, the standards of God’s righteousness can never free us from sin; they can only point out where we have continued to fall short of God’s standard.

And so Paul doesn’t want a righteousness that is sourced in the law; no such thing could exist! Rather, he says, “But now apart from the Law the righteousness of God has been manifested…even the righteousness of God through faith in Jesus Christ” (Rom 3:21). Paul says, “My old way of life in Judaism could only have provided me a righteousness sourced in the Law. But that kind of righteousness could never save. I count that kind of righteousness as refuse, for the sake of gaining Christ. Because in Him, I have the righteousness which comes from God.”

The Basis of Righteousness

Secondly, notice the basis of saving righteousness. In the religion of human achievement, the basis of righteousness is man’s own obedience. Paul says at the beginning of verse 9, “…not having my own righteousness….” He says, “I don’t want my own righteousness. I don’t want a righteousness that is intrinsic to me, based upon my own obedience. The righteousness that saves must be outside of me. It must be,” as the Reformers called it, “an alien righteousness.”

And the religion of divine accomplishment provides an alien righteousness. Paul says he wants to be found having the righteousness “which is through faith in Christ.” Now, whatever you put your faith in for righteousness is the basis of your righteousness. Paul says the true Christian trusts Christ for righteousness. He puts his faith in the alien righteousness of Christ to earn his acceptance before God.

All of us have broken God’s law. Romans 3:23 says that all have sinned and fall short of the glory of God. But the Lord Jesus Christ paid the penalty that the law required when He died on the cross for the sins of His people. And He not only paid the law’s penalty, but also obeyed all the positive demands of the law as well. And the good news is that when a sinner turns from his sin and puts his faith in Christ for righteousness, God treats Christ as if He lived your life and punishes Him on the cross, and then God treats you as if you lived Christ’s life and gives you eternal life. That’s 2 Corinthians 5:21: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.”

And so Paul says the basis of justification isn’t our own intrinsic righteousness that we’ve obtained by our own good works. No, the basis of our righteousness is the alien righteousness of Christ that He achieved by dying in our place to pay sin’s penalty, and by living in our place to accomplish righteousness. Judaism could only ever get Paul his own righteousness. And so he counts that righteousness as refuse so that he may be found in Christ. Because united to Him, he gains the righteousness of Christ Himself.

The Means of Righteousness

Third, we need to understand the means by which Christ’s righteousness can be counted to be ours. And it’s very clear in this text. Paul repeats it. He says, “…not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.”

This is the foundational doctrine of the New Testament—the very heart of the Gospel. Sinners cannot be made right with God by earning their own intrinsic righteousness by keeping commandments—whether the Law of Moses or any other law. No, Paul says, Romans 3:28, “For we maintain that a man is justified by faith apart from works of the Law.”

Why is faith so key to all of this? Well, in Romans 4:16, Paul makes a comment that exposes the logic of salvation. He says in that text, “For this reason, it [i.e., salvation] is by faith, in order that it may be in accordance with grace.” Salvation is by faith, in order that it may be in accordance with grace. Paul is teaching us that there is something inherent in the nature of faith that uniquely corresponds with the free gift of God’s sovereign grace. Paul says elsewhere that if works have any part of salvation, “grace is no longer grace” (Romans 11:6). Rather than being the ground upon which we boast, faith is “something which looks out of self, and receives the free gifts of Heaven as being what they are—pure undeserved favor. … Faith justifies, not in a way of merit, not on account of anything in itself, … but as uniting us to Christ” (Andrew Fuller).

Now that is so important, because if my righteousness depends on my doing anything, it becomes my own righteousness. It is no longer an alien righteousness, and it is not the righteousness of God. Faith is then made into a work, and then grace is no longer grace. If any part of justification is our doing—if we contribute to the basis of our righteousness in any way—then there is no Gospel, and we are all damned in our sins. God’s holiness is so magnificently perfect, His standard is so high, and our depravity is so pervasive, that all of our righteousness must be a free gift of His sovereign grace, because we could never earn it.

The Hope of Righteousness

And if it wasn’t that way, friends, we could never taste the sufficiency of Christ in justification. We could never know Jesus in the way that we do now, as He is all the ground of our righteousness. If there was something we could do that could contribute to our justification, there would be something we could do that could disqualify us from it.

But because your righteousness is an alien righteousness—because your salvation depends on the righteousness of another: the perfect righteousness of the Son of God Himself—you never have to fear that your justification is in jeopardy. If you have truly been born again, if you have been granted the gifts of repentance and faith, and if you presently abandon all hope in a righteousness of your own derived from commandment-keeping, you are justified! You can never be lost! You are as secure in your salvation as Christ is righteous. You can cry with the hymn writer: “Upward I look and see Him there who made an end to all my sin!” and “Behold Him, there, the Risen Lamb! My perfect, spotless righteousness!” and “Because the sinless Savior died, my sinful soul is counted free. For God the Just is satisfied to look on Him and pardon me.”

There is Jesus, our perfect, spotless, righteousness, who ever lives to make intercession for His people (Heb 7:25)—ever pleading our case before the Father: that He lived, died, and rose again on our behalf—that He has accomplished the righteousness that we could not, and that we have been united to Him by faith. And because of the righteousness of Christ, God graciously counts us to be righteous before Him.

This is the Gospel that is the power of God for salvation to everyone who believes. This is the Gospel in which the righteousness of God is revealed. And this is the Gospel that Luther recovered in the 16^th century. Take time today to thank God for the work that He accomplished in the Reformation.

Online Source: The Cripplegate

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Posted by Eric Davis

It was a saying frequently heard in those days. As they would make their way up to the doors of the monastery, history records that those daring to enter the Augustinian ranks chanted the following: “In thy holy name we have clad in the habit of a monk that he may continue with thy help faithful in thy Church and merit eternal life through Jesus Christ our Lord. Amen.”

With the hope of accumulating that merit, the monk candidate With the hope of accumulating that merit, the monk candidate then stepped foot into a life of austere devotion to Roman Catholic tradition. It would not be easy, but with enough rigor and exertion, the candidate could move himself that much closer to the possibility of heaven.

There was one such man who dared enter the Augustinian ranks at the age of 22. After nearly being struck by lightning, Martin Luther vowed to abandon his secular studies to become a monk. Two weeks later, on July 17, 1505, Luther presented himself at the monastery of Erfurt.

No Assurance, Necessary Torment

As he read Scripture, Luther came to grasp God’s towering standards. He knew that man’s moral and spiritual condition was simply too depraved to satisfy God. Commenting on the Sermon on the Mount, Luther wrote, “This word is too high and too hard that anyone should fulfill it. This is proved, not merely by our Lord’s word, but by our own experience and feeling.” Thus, Luther was faced with the dilemma of the ages: how can sinful man be permanently in right standing with holy God?

So, Luther devoted himself to solving that dilemma. He gave himself fully to gaining the assurance of righteousness before God. For example, he would often fast for multiple consecutive days, supposing to inch himself closer to God’s favor. In an effort to cast off the guilt of sin, Luther would whip himself, cast off his blankets, sleep in the cold, and nearly freeze to death with the hope that the self-atonement would suffice. Moments when Luther supposed to have obeyed enough, his conscience would fire back: “But have you fasted enough? Prayed enough? Impoverished yourself enough?” He spent hours upon hours in confession, hoping to appease his conscience and God’s wrath that way. One of his mentors, Johann von Staupitz, once remarked, “If you expect Christ to forgive you, come in with something to forgive—parricide, blasphemy, adultery—instead of all these peccadilloes.” But Luther was bringing something in need of forgiveness: failures to perfectly love God from the heart at every moment. Under Rome, he had no assurance.

An Achieved Catholic

Yet, he far exceeded the monastery’s requirements of prayers, discipline, fasting, confession, and piety, for he knew full well that such rigor still landed him short of God’s requirements for righteousness. Neither was Luther indulging in secret, flagrant sin. He was a chaste man. Even so, he was tormented with the awareness of falling short of God’s requirements. Luther was not plagued with hallucinations of his sin, but a well-oiled conscience being made aware of his undealt-with sin. And his diligent attempts at killing his sin only kindled it. Luther, like so many under Rome, had no assurance that they could ever stand righteous before God.

Some scorn Luther for such behavior. But contrary to what some Romanist theologians claim, Martin Luther was not a psychopath engaged in self-abuse because he was deranged in the mind. Rather, he was of sound mind. Sound in the sense that he grasped his own sinfulness, and, consequently, his condemnation. In a system like Rome’s where eternal life must be earned, Luther was not a bad Catholic, but one of the best there ever was. Like a smoke alarm that fires off in response to smoke undetectable to the average human nose, so Luther’s conscience fired off in response to his violations of God’s law which were undetectable by most. Luther wrote:

I was a good monk, and I kept the rule of my order so strictly that I may say that if ever a monk got to heaven by his monkery it was I. All my brothers in the monastery who knew me will bear me out. If I had kept on any longer, I should have killed myself with vigils, prayers, reading, and other work.

Luther knew that such rigor was the only way make ground on the assurance of heaven under Rome. As Roland Bainton remarked of Luther: “The man who was later to revolt against monasticism became a monk for exactly the same reason as thousands of others, namely, in order to save his soul…Monasticism was the way par excellence to heaven.”

But Luther realized something profound in his Romanist devotion. One might work to merit righteousness by confessing all known sins, but that does not deal with man’s deeper problem. We are not condemned only by various sins we commit. We are condemned because of the sinful nature we possess. We sin because we are sinners. So, Catholic confession is merely clipping leaves on a bursting-forth willow tree. You cannot keep up with the leaf-clipping. Something more needs to be done for assurance.

Assurance Rediscovered

And then, it happened. Luther writes:

My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him. Therefore I did not love a just and angry God, but rather hated and murmured against him…Night and day I pondered until I saw the connection between the justice of God and the statement that ‘the just shall live by his faith.’ Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the ‘justice of God’ had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven.

With that, the once tormented monk rested in the righteousness of Christ. Christian assurance had been rescued from the dark dungeon of Roman Catholicism. Luther realized that truth which every Christian has embraced and celebrated: the sinner’s assurance of right standing with God depends not on man’s moral proficiency before God, but on faith in the Person and finished work of Christ. Sinners do not progressively render themselves righteous before God through works, but are instantaneously declared righteous by faith in Jesus Christ. The penalty for our sin is not gradually purged through a mixture of man’s works, saintly merit, and time in Purgatory, but instantly forgiven through faith in Christ’s sin-bearing death on the cross. Righteousness sufficient for my assurance of heaven is not accumulated through careful keeping of the church’s sacraments, but is instantly credited by trusting in the righteous Christ alone as my mediator. Luther understood that justification is by faith alone in Christ alone. The result is that there is not one ounce of condemnation from God towards the sinner. And where there is an absence of condemnation, there is a presence of assurance.

Assurance Denied

But, the sad reality is that Roman Catholicism still plagues its adherents with the lack of assurance. The promise of heaven is something that Rome simply cannot give her devotees. Rome’s doctrine confirms this: “No one can know with a certainty of faith…that he has obtained the grace of God” (Council of Trent, 6^th session, paragraph 9). Cardinal Robert Belarmine wrote, “The principle heresy of Protestants is that saints may obtain to a certain assurance of their gracious and pardoned state before God” (De justificatione 3.2.3). Christ’s sacrifice opens the possibility to heaven, but the sinner must rigorously work towards that possibility. And even then, the possibility remains only that.

Rome has many other teachings which demonstrate her heresy of jeopardizing assurance. Purgatory, for example, is a teaching that must exist in a system of progressively earned righteousness. Though heaven is possible for those who “die in God’s grace and friendship,” they must yet be purified, or purged, in Purgatory for an indefinite amount of time. Some learned Catholics you speak with today will portray a nervousness over that indefinite duration.

If you listen carefully to contemporary Roman Catholic theologians, you will hear of assurance only in relation to those who have been canonized as saints. For example, when pope John Paul II and John XXIII were declared saints in April of 2014, one Catholic official said that the declaration affirms that these men are in heaven. For Roman Catholicism, saints are individuals who have been canonized by Rome’s official declaration. They are said to have possessed heroic virtue, performed two miracles (one after their death, which is said to confirm their place in heaven), and are nominated by the church. The saints, then, are usually the only individuals who are said to be in heaven. “The title of saint tells us that the person lived a holy life, is in heaven, and is to be honored by the universal Church.”

Biblical Assurance

Tragically, Roman Catholic teaching on assurance differs radically from that of Scripture. For example, the Apostle writes, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). To be justified here refers to having been declared in an absolute, unalterable state of perfect righteousness by God through Jesus Christ. Faith alone accesses that sufficient righteousness. Peace with God, or Christian assurance, is the consequence. No wavering. No wondering. No purging needed. Justification by faith alone in Christ alone renders us in a state of assurance. Christ proclaimed, “It is finished” (John 19:30).

Later, Paul wrote, “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1). Notice something amazing here. The consequence of union with Christ (“in Christ Jesus”), is a state of no-condemnation. The instant a sinner enters into union with Christ by faith, at that moment, there is no guilt, no penalty, and no remaining sentence for sin. It’s over and done. If the Christian dies with unconfessed sin, not to worry. They will awake, and stand before Christ in complete righteousness. Christ’s atoning death on the cross absorbs all of the Christian’s condemnation with the result that not one ounce of sin remains for expunging. Christ’s death satisfies the wrath of God. And we would not dare suppose that our puny, imperfect human acts of righteousness could ever add to Christ’s one, colossal, perfect act at the cross. Simply put, Rome offers assurance as a mere possibility to the highest moral heroes. God offers assurance as an absolute certainty to the lowest moral failures.

Because Roman Catholicism maintains the heresy of a lack of assurance, its teaching must be vehemently opposed. The true gospel offers to sinners tormented with a guilty conscience the real peace through the assurance of Christ’s work, not theirs. Contrary to Rome, God offers sinners the free, instant gift of assurance through faith in Christ. That no-condemnation status can belong to any sinner because Christ took our condemned status on himself.

During this 498^th official Reformation season, let us celebrate the rediscovery of Christian assurance: the certainty of right standing with God and entrance into heaven through faith alone in the Person and substitutionary atoning death of Jesus Christ.

Source: http://thecripplegate.com/the-reformation-the-rediscovery-of-christian-assurance/

October 21, 2015