WORLD | The ‘new legalism’ | Anthony Bradley | May 4, 2013

WORLD | The ‘new legalism’ | Anthony Bradley | May 4, 2013

Gay Marriage Arguments & the Christian

Here's a good article from The Gospel Coalition that should help Christians think clearly on this issue:

Why The Arguments For Gay Marriage Are Persuasive

John Colquhoun - Spiritual Comfort, Part 3

"3. Be persuaded to trust accordingly in Jesus Christ, for all the inestimable blessings and comforts of a free salvation, to yourselves in particular. Come, as unworthy, as lost sinners in yourselves. Come, not upon the ground of any qualifications in yourselves, but upon the warrant afforded you by the gospel-offer, and intrust your whole salvation to the compassionate Saviour. Rely, with unsuspecting confidence, on the faithful, the dear Redeemer, for the enjoyment of all that is offered to you, in the glorious gospel. There, all the love of His heart is, with Himself, offered to you. Trust therefore that He loves you. His consummate righteousness is granted to you; rely upon it for all your title to eternal life. All His salvation is also presented to you, for your acceptance; trust therefore that His right hand will save you. Since it is all offered to you, as a free gift of grace, trust that He will save you in a way of boundless grace.... O that ye knew what a comfort it is, that the great Redeemer hath made it your duty, to trust at all times in Him. He commands you to trust in Him, with all your heart. Therefore you may be assured that He will not deceive your confidence nor disappoint your expectation.”

(Excerpt From: Colquhoun, John. “A Treatise on Spiritual Comfort.” Printed for J. Ogle. iBooks.)

John Colquhoun -- Spiritual Comfort, part 2

John Colquhoun's "Treatise on Spiritual Comfort" was written to restore the faith of those who were mired in doubt and disbelief. Here is the second of Coquhoun's points of counsel:

“2. Be firmly persuaded that the incarnate Redeemer, with His righteousness and fulness, is, in the gospel, offered to you as sinners of mankind. Constantly believe, not only that He is able and willing to save you; but that, by His eternal Father and Himself, He is freely, wholly, and particularly offered to you. Believe cordially the record "that God giveth to you eternal life, and that this life is in His Son." Consider that it is not your sin but your duty, always to believe that to you in particular, He gives in offer his Son, with righteousness and life eternal in Him; and that it is not your sin but your duty, likewise, to believe that the Father's authentic offer of Him to you affords you a warrant, presently to confide in Him for salvation to yourselves, and to trust that He saves and will continue to save you. It would be presumption in any of the fallen angels, to trust in Him for their salvation, because He is not offered to them. But it is not presumption in you, but a duty, to confide in Him for all your salvation; because the offer, the call, and the commandment to believe in Him, are directed to you, in common with all other hearers of the gospel; and these afford you a right, at all times, to place the confidence of your hearts in Him for grace and glory. Seeing you have an ample warrant to trust confidently in the Saviour for the whole of your salvation, it cannot be your sin but your duty, your principal duty to do so. O if you but saw, in the light of his word and Spirit, and believed your Divine warrant, to come as you are, to come at all times, and confide in the Lord Jesus for complete salvation — how greatly would it alleviate the trouble of your minds!”

(Excerpt from: Colquhoun, John. “A Treatise on Spiritual Comfort.” Printed for J. Ogle. iBooks.)

John Colquhoun: "A Treatise On Spiritual Comfort"

John Colquhoun, 1748 - 1782.

John Colquhoun (probably pronounced Ka-hoon or Kal-hoon) was a Scottish Presbyterian minister who pastored at New Church, South Leith, Scotland for 46 years.  He was greatly influenced by the writings of Thomas Boston, one of the "Marrowmen" who died 16 years before Colquhoun was born.

Last week's post focused on James 5:13, and the distress of those who, weak in faith, were on the verge of abandoning their hope in Christ.  In his "Treatise On Spiritual Comfort," Colquhoun strives to give pastoral direction to those like this:  professed believers who suffered under a heavy conviction of sin and who yet were unable to find assurance of forgiveness.  Colquhoun's remedy was to point the sinner to the freeness, completeness, and universality of the work of salvation in Christ.  Here is the first of his points of counsel:

“1)  Endeavour to understand well the covenant of grace.  Study, without delay, to attain just and clear views of the infinite riches, suitableness, and freeness, of the grace of that everlasting covenant.  The better you understand, and the more you think of, that wonderful contract - in which complete salvation is purchased, promised, and sure to you - the more, under the consoling influences of the Spirit of grace, will your souls be sustained and your tempers be sweetened.  Think as often of the righteousness of Jesus Christ as of your own sinfulness; as often of His fulness of grace as of your own emptiness of grace; and as frequently of the boundless love, grace, and mercy of your Covenant-God as of His majesty, holiness, and justice.  

       The way to diminish, and even to overcome those terrors, which arise from partial and false apprehensions of God, is to attain spiritual, clear, and enlarged views of Him, as a God whose glory it is to be merciful and gracious even to the chief of sinners; and who will certainly shew mercy to them who unfeignedly desire to honour Him and to be eternal debtors to His redeeming grace, for ail their salvation.  Let your thoughts also dwell on these cheering truths: That the Lord Jesus hath, according to that well-ordered and sure covenant, given such an infinite satisfaction to Divine justice, for your sins, as secures you from eternal death; That He hath performed such a perfect obedience to the Divine law, as merits for you eternal life; and, That life eternal is, to you, the infinitely free gift of God”

(Excerpt From: Colquhoun, John. “A Treatise on Spiritual Comfort.” Printed for J. Ogle. iBooks.)

James 5:13-15 - The Prayer of Faith

James' letter is hard reading.  Face it, we like Paul more than we like James.  Paul is so conceptual, lofty, and... organized.  First, doctrine; then practice.  Ideas first, then the actions we must do if we believe those ideas. That's Paul.

Then, there's James.  He writes almost as if behavior is the sum of religion.  Be joyful in trials.  "Do" the Word.  Visit orphans and widows.  Don't be prejudiced against the poor.  Control your words, control your life.  This is James.  He's difficult because he's so commanding; so urgently behavioral.

The reason for James' urgency is, in fact, the nature of the problem he is fighting.  James is fighting against despondency, which left unchecked, results in apostasy.  James writes to Jewish believers who were "dispersed."  They are persecuted, poor, and driven from their homes and families because of their new faith in Christ.  To sum up James' epistle in one sentence, he tells us "Even in extreme difficulty, behave as Jesus taught us."  Rejoice in trials.  Love one another.  Endure to the end.

So, when James finishes his epistle, he ends where he started.  He begins his letter by instructing his readers to "count it all joy when you fall into various trials," because "the testing of your faith produces patience (endurance.)"  He ends by telling them to "be patient, brethren" (5:7).  Be as patient as the farmer waiting for the harvest.  Be as patient as the prophets who endured suffering.  Be as patient in trial as Job himself.  Impatience seduces us to act in our own powers and resources; to swear that we will somehow get even for our mistreatment, or to make a way out of our difficulties.  Impatience whispers to us that God doesn't care, or isn't real.  Impatience entices men to "wander from the truth" (5:19).

It is in this context that James speaks of "the prayer of faith."  These verses (5:13-15) are the delight of both charismatics and Catholics.  The charismatics gleefully point to this passage as proof of "faith-healing."  The Roman Catholic Church just as cheerfully points to it as justification for extreme unction.  But the passage supports neither idea.

If, as the charismatics allege, the passage teaches that healing from sickness can be had if there is only sufficient faith, then it proves too much even for the most radical charismatic.  First, the tone is so absolute that one would expect any Christian with faith to never suffer sickness for long - if at all.  Second, in James' instructions, it is the elders who pray (5:14); so it is their prayer of faith (5:15) that saves the sick.  Yet no modern faith healer ever admits failing to heal because he didn't have the requisite faith.  The unbelief always seems to be from the one who is sick.  James, however, points to the elders as offering the prayer of faith which heals.

The Catholic rite of extreme unction is not supported by this text, either.  In Roman Catholicism, the one whose health has deteriorated to the point of impending death can be offered extreme unction, or the last rites.  So, the Council of Trent (Session XIV, chapter i, On Extreme Unction) declares that "this sacred unction of the sick was instituted by Christ Our Lord as a sacrament of the New Testament, truly and properly so called, commended to the faithful and promulgated by James [Epistle, v:14, 15]."  That these verses refer to one near death is supposedly proved from the use of the Greek word kamnonta ("weary") in verse 15; and from the statement that the sick one calls for the elders - presuming that this is because he is too weak to go to them.  However, these conclusions are too narrow.  One can be weary without being near death.  Also, there are a number of possible reasons why the sick one should call for the elders.  He may be sick enough not to travel safely, and still not be near death.  Further, the phrase may indicate that the sick person calls for the elders because they might not know otherwise of his sickness.  To assume near-death illness is unwarranted.  Finally, the whole reason for the sick believer doing what James directs is so that the prayer of faith will save him and "raise him up."   But extreme unction is given with death in view, not healing.

If the passage supports neither faith-healing nor extreme unction, what does it teach?   Interpreters fall into three categories.  Some (e.g. Calvin) interpret James 5:13-15 as referring to a gift of healing only available in the apostolic church.  Calvin notes the similarity of language between James and Mark 6:13.  However, a problem with this view is that James instructs the sick to call for the elders of the church.   He does not call for those with the gift of healing, but for the elders in general.  It is the spiritual leadership of the church who are called.  This shows that James' instruction is intended for all eras, not just that of the apostles.

A second group (like Albert Barnes or A. T. Robertson) understand the oil as medicine, and problem as purely physical.  In this view, James teaches that prayer and medicine are both means for healing physical sickness.  The promise in verse 15 to save and raise up is not to be taken absolutely, but only generally.  However, a problem with this view is that verse 15 does have an absolute tone to it.  The simple future tense verb expresses certainty about the outcome.  At the very least, the promise, if not absolute, is to be taken as generally true.  Yet, we all know that prayer and medicine often do not affect the healing desired.

The third group (John MacArthur, for example - see his excellent discussion at http://www.gty.org/resources/bible-qna/BQ1611/what-is-the-prayer-of-faith) sees the sickness not as physical, but as spiritual.  It is "weakness" of faith that is the problem.  This view has many excellent points to recommend it.  In addition to looking carefully at the words of the text (see his article), it also accords well with the overall context and theme of James.  Remember, James is speaking of enduring hardship.  Verse 13 speaks of suffering saints, and joyful saints - both reflecting spiritual attitudes.   It would be natural to address weak and weary saints next.  Further, the close connection of verses 15b-16, where it is assumed that the weak one has probably sinned and needs forgiveness, would fit better with this interpretation.  A believer whose faith has been weakened under persecution and poverty has probably responded sinfully.  Maybe he has rashly and angrily sworn vengeance or earthly deliverance (see verse 12), rather than trusting God.  Maybe he is on the verge of abandoning his faith (see verses 19-20).   The context lends credence to the idea that James is speaking of spiritual issues, not physical ones.  The one unanswered question in this view is simple:  Why the oil?  It is not for a ritual anointing.  The Greek word aleipho is not used of a ceremonial anointing.  R. C. Trench (Synonyms of the New Testament) says that aleipho is the mundane term ("rubbing").   A. T. Robertson points out that this is the term used in medical treatises.  So this is not just a spiritual issue.  There is also a physical illness involved, for which the oil serves as medicine.  

I propose that James is dealing with a complex situation.  It is not just physical illness; nor just spiritual weakness; but both.  In James' view, they are one.  James has in mind the persecuted and distressed believer who has not responded with patient endurance.  He has not counted his trials as "all joy" but rather as a burden too heavy to bear.   He has reacted sinfully - angrily? -  to what God has providentially ordained.  The result is a weariness of soul and body that has left him discouraged, defeated, and ill.  In 1822, John Colquhoun wrote "A Treatise on Spiritual Comfort" for those whose sins had brought them to despair.  Colquhoun (pp. 154-155) notes the connection between spirit and body.

Such is the nature of the union, between the soul and the body, that there is almost never any vigorous exercise of any of the affections or passions of the soul, without some corresponding effect thereby produced on the... body.  Now, the affections of grief and fear do, in proportion to the degree of their exercise, contract the natural spirits, and render their motions feeble and slow.  The consequence is, that the vigour of the body commonly declines: its motions become sluggish.  The lamp of life burns dimly.  The countenance grows dejected ; the complexion waxes pale ; and no liveliness, nor activity, seems to remain.... "My soul is full of troubles, and my life draweth nigh unto the grave" (Psalm 88:3)."  

So, how do we respond to James' teaching?

1)  Never underestimate the seriousness of discouragement, either in yourself or another.  Discouragement, at its root, is unbelief.  At best, it saps our spiritual vitality.  At worst, it may prove that our faith is no real faith at all, and lead to apostasy.  It is not just difficult trials that lead to this defeat, either.  Sometimes, it is the discouragement of our sins.  Attend to discouragement promptly and urgently.  A soul may be at stake (5:20).  If this is you, do not attempt to fight this battle alone.  Call for the elders of your church.  Seek the help of your spiritual leaders.  Do not attempt a self-cure any more than you would attempt to deal with cancer on your own.

2)  The greatest tool for dealing with discouragement in church members is the prayers of the elders.  The example of pastors praying in faith can cultivate, or implant, the seed of faith in those who despair.  Dr. MacArthur writes:

The wounded, exhausted, broken sheep are to go to their shepherds, who will intercede for them and ask God for renewed spiritual strength on their behalf.  This is an important—and largely neglected—ministry of the church’s pastors and elders.  The apostles acknowledged its priority when they said, “We will devote ourselves to prayer and to the ministry of the word” (Acts 6:4).  But in today’s church, weak, struggling believers are often handed over to so-called expert professional counselors—who often have little power in prayer. Those who have been defeated in the spiritual battle do not need to hear opinions of human wisdom; they need to be strengthened by the power of God through their leaders’ prayers.

3)  Be encouraged at the promise of James.  Even if your sins and discouragement have lead you to the brink of apostasy, there is still the hope that the prayer of faith will restore and save.  Sins confessed will be forgiven.  The drought will end and the earth will produce its fruit once again.

New Church Plant in Georgetown

Emmanuel Reformed Baptist Church is a new church plant sponsored by the Heritage Baptist Church of Mansfield, Texas, and the Sovereign Grace Baptist Church of Ontario, California.  Worship services will begin July 8, 2012.  Services will be held in the Georgetown Public Library every Lord's Day.