CHAPTER VIII.—How the saints hold communion with Christ as to their acceptation with God
However, I will delve into this topic in more detail when addressing the final aspect—communion with the Holy Spirit.
These are the aspects in which we commune with Christ regarding purchased grace in this present life. When fully realized, they culminate in what we refer to as everlasting glory: perfect acceptance, perfect holiness, and perfect adoption or inheritance as sons and daughters. That is the essence of glory.
Now, our focus, as I intended from the start, turns to the manner in which we hold communion with Christ in these aspects, following the order previously established. Specifically:
I. How we commune with Him in the obedience of His life and the merit of His death, concerning acceptance with God the Father. II.
How we commune with Christ in His blood, regarding the Spirit of sanctification, the habits and acts of grace. III. How we commune with Him concerning the privileges we enjoy. This will be discussed in the upcoming chapters.
CHAPTER VIII
How the saints hold communion with Christ as to their acceptation with God—What is required on the part of Christ hereunto; in his intention; in the declaration thereof—The sum of our acceptation with God, wherein it consists—What is required on the part of believers to this communion, and how they hold it, with Christ—
Some objections proposed to consideration, why the elect are not
accepted immediately on the undertaking and the death of Christ—In what sense they are so—Christ a common or public person—How he came to be so—The way of our acceptation with God on that account
—The second objection—The necessity of our obedience stated, Eph.
2:8–10—The grounds, causes, and ends of it manifested—Its proper place in the new covenant—How the saints, in particular, hold communion with Christ in this purchased grace—They approve of this righteousness; the grounds there of—Reject their own; the grounds thereof—The commutation of sin and righteousness between Christ and believers; some objections answered.
I. Communion with Christ in the grace of acceptance with God, obtained through the obedience of His life and the efficacy of His death, is the first aspect we shall explore. The purpose of this inquiry is to understand what is required on the part of Christ and on our part for this communion to take place. Our mutual engagement, both
His and ours, is necessary for us to have fellowship and communion in this regard.
Firstly, on the part of Christ, only two things are required: (1) What He did, He did not do for Himself but for us. (2) What He suffered,
He suffered not for Himself but for us. In other words, His eternal intention and His intention while in the world were that all He did and suffered was and should be for our benefit and for our acceptance with God. He continues to make use of what He did and suffered for that specific purpose alone. This is clearly evident.
(1) Everything He did, He did for us and not for Himself. As Galatians 4:4-5 states, "He was made under the law, that we might receive the adoption of sons." He willingly placed Himself under the law, subjecting Himself to its will and commands. And for what purpose? For Himself? No, but to redeem us—this was the aim of all
His obedience, and He accomplished it. His intention in all that He did is revealed in John 17:19: "For their sakes, I sanctify myself, that they may be sanctified through the truth." He sanctified Himself, dedicating and setting Himself apart for all the work He had to do.
He came not to fulfill His own will but to save the lost, to serve rather than be served, and to give His life as a ransom. This was the testimony He bore in everything He did in the world. We must pay close attention to this underlying intention. He had thoughts of what
He would do for us from eternity and took delight in it. When He was in the world, He constantly thought, "This is for them, and this is for them—my beloved." For example, when He went to be baptized, as recorded in Matthew 3:14-15, John expressed his astonishment, saying, "I have need to be baptized by You, and You are coming to me?" But Jesus replied, "Allow it now, for thus it is fitting for us to fulfill all righteousness." In other words, "I do it for those who lack righteousness and who are obligated to fulfill it."
(2) The same principle applies to what He suffered. It is made abundantly clear in Daniel 9:26: "Messiah shall be cut off, but not for Himself." The apostle Paul highlights this as a significant distinction between Jesus Christ and the Jewish high priests. When they made their solemn offerings, they first offered for themselves and then for the people. But Jesus Christ offered Himself solely for others. He had no sin and could not make a sacrifice for His own sin, which He did not possess, but only for others. He "tasted death for every man"
(Hebrews 2:9) and gave His life as a ransom for many (Matthew 20:28). The iniquity of us all was laid upon Him (Isaiah 53:6), and He bore our sins in His own body on the cross (1 Peter 2:24). He loved the church and gave Himself for it (Ephesians 5:25). These passages, along with others like Galatians 2:20, Romans 4:25,
Revelation 1:5-6, Titus 2:14, and 1 Timothy 2:6, clearly and openly confess that Christ, in His suffering and sacrifice, had the sole
intention of benefiting His chosen ones and securing their acceptance with God. He suffered for us, "the just for the unjust, that He might bring us to God."
Secondly, to complete this communion on the part of Christ, two requirements must be met:
(1) What He has done must be coupled with the gospel offers of complete righteousness and acceptance with God, which arise from His perfect obedience and sufferings. These offers are twofold:
[1] Declaratory offers are found in the conditional promises of the gospel, such as Mark 16:15 and Matthew 11:28: "Whoever believes will be saved" and "Come to Me, all you who are weary and burdened, and I will give you rest." Other examples include the account of Moses lifting up the serpent and Christ being the end of the law for righteousness to everyone who believes (Romans 10:4).
These declaratory offers are precious and demonstrate great kindness. However, if rejected, they become the "savor of death unto death." Nevertheless, the Lord Christ knows that the outward proclamation, no matter how effectively presented, will not enable anyone to receive His righteousness in a manner that grants them a share in it.
[2] In this offer of acceptance with God, based on what Christ has done and suffered, a law is established so that whoever receives it will be accepted. However, Christ knows the condition and state of His people in this world. Mere acceptance of the offer will not suffice; if He does not effectively invest them with it, everything will be lost.
Therefore, He sends His Holy Spirit to them to revive them (John 6:63), to cause the spiritually dead to hear His voice (John 5:25), and to work in them everything that is required to make them partakers of His righteousness and accepted by God.
This is how Christ deals with His people. He lives and dies with the intention of working out and completing righteousness for them.
Their full enjoyment of this righteousness and their perfect acceptance before God is the ultimate goal of His work. He offers it to them, declares its value and preciousness to their souls, stirs up their desire for it, and ultimately bestows it upon them, reckoning it as theirs so that they may be perfectly accepted by His Father.
In summary, two things are required for our acceptance with God:
First, satisfaction must be made for our disobedience and for anything we have done that may have compromised God's justice and honor. To accomplish this, God's wrath had to be appeased through the penalty of the law. This has been abundantly demonstrated through the death of Christ. God made Him to be sin for us (2 Corinthians 5:21) and a curse (Galatians 3:13). As a result, we are absolved and acquitted from the guilt of sin, the condemnation of the law, and the wrath of God (Romans 8:33-34).
We are justified, acquitted, and freed from condemnation because Christ bore our sins in His own body on the cross (1 Peter 2:24).
Second, the righteousness required by the law must be fulfilled, and the obedience demanded from us must be performed. This is achieved through the life of Christ (Romans 5:18-19). Therefore, according to our state and the condition of our acceptance with God, two aspects are involved:
1. Our absolution from the guilt of sin, ensuring that our disobedience is not attributed to us. This is achieved through the death of Christ, as our sins are imputed to Him and will not be imputed to us (2 Corinthians 5:21; Romans 4:25; Isaiah 53:12).
2. The imputation of Christ's righteousness to us, resulting in our being regarded as perfectly righteous before God. This is accomplished through the life of Christ. His obedience to the law is imputed to us. In this way, our acceptance with God is complete. We are freed from the guilt of our disobedience by the death of Christ, and His righteousness is imputed to us. This grants us friendship and peace with God. This is what I refer to as our grace of acceptance with God, in which we have communion with Jesus Christ.
Now, the remaining task is to demonstrate how believers maintain distinct communion with Christ in this grace of acceptance and how they keep a continual sense of it. The comfort and vitality derived from it need to be renewed each day. Without this sense, life becomes hellish, devoid of peace, joy, and the participation in holiness. Our grounded conviction of being accepted by God and being at peace with Him determines the measure of our peace, comfort, joy, and even our holiness.
But before I delve into the specific details of our practical communion with the Lord Jesus in this matter, I must address two significant objections. One objection concerns the first part of our acceptance with God, while the other pertains to the latter.
Objection 1: Regarding our absolution through the death of Christ, one might argue that if the elect are absolved, reconciled, and set free by Christ's death, then why are they not all actually absolved at His death or at least immediately upon their birth? Why do many of them continue to live for a long time under God's wrath in this world as unbelievers, under the condemnation of the law (John 3:36)? Why are they not immediately freed once the price has been paid and reconciliation made for them?
Objection 2: If Christ's obedience in His life is imputed to us as our righteousness before God, then why do we need to yield any obedience ourselves? Are our prayers, labors, watchfulness, fasting, and acts of charity all in vain and serve no purpose? If Christ's obedience covers everything, then who would care or feel the need to pursue holiness, humility, righteousness, meekness, temperance, patience, goodness, peaceableness, or abound in good works in the world?
I will, with God's help, briefly address these two objections before continuing with the main topic of our communion with Christ.
Firstly, Jesus Christ, in His mission to reconcile us with God, for which He came into the world, acted as a common representative in place of those for whom He suffered. He is the mediator between God and humanity (1 Timothy 2:5), who undertook the responsibility for us (verse 6) and served as the surety of the better covenant
(Hebrews 7:22). He acted on behalf of those with whom that covenant was made. He is described as the "covenant of the people"
(Isaiah 42:6) and a "leader" (Isaiah 55:4). He is the second Adam (1 Corinthians 15:45, 47) in terms of righteousness for His spiritual offspring, just as the first Adam represented sin for his natural offspring (Romans 5:15–19).
Secondly, His role as a common representative arose mainly from the following factors:
[1] The covenant that He entered into with the Father for this purpose. The terms of this covenant are detailed in Isaiah 53 and summarized in Psalm 40:7-8 and Hebrews 10:8-10. The Father became His God (Psalm 89:26; Hebrews 1:5; Psalm 22:1, 40:8, 45:7;
Revelation 3:12; Micah 5:4), and He was designated for this work (Isaiah 42:1, 6, 49:9; Malachi 3:1; Zechariah 8:7; John 3:16; 1
Timothy 1:15). The "counsel of peace" was established between them both (Zechariah 6:13) – the Father and the Son. From eternity, the Son delighted in the thought of this undertaking (Proverbs 8:22–30).
I have discussed the command given to Him, the promises made to Him, and the assistance provided to Him elsewhere.
[2] The sovereign grant, appointment, and dedication of the elect by the Father to Jesus Christ within this covenant for redemption and reconciliation. As stated in John 17:6, "They were yours; you gave them to me." They belonged to God through eternal designation and election, and He gave them to Christ for redemption. This is why He refers to them as His "sheep" (John 10:15-16), for whom He lays down His life. It is also why we are described as "chosen in Christ"
(Ephesians 1:4), destined to receive all the blessings of God's love through Christ and entrusted into His care for that purpose.
[3] His undertaking to suffer what was due to them and to fulfill what was required of them, so that they could be delivered, reconciled, and accepted by God. He undertook to present to the Father, without any loss or failure, what He had received from the Father (John 17:2, 12, 6:37, 39), just as Jacob did with the cattle he received from Laban (Genesis 31:39-40). I have elaborated on both of these aspects elsewhere when discussing the covenant between the Father and the Son, so there is no need to repeat it here.
[4] Being given this responsibility, He received on behalf of His people all the promises of mercy, grace, goodness, and privileges that they would receive based on His work. Eternal life is promised by God "before the world began" (Titus 1:2) to the Son of God on our behalf. Grace is also said to be given to us "before the world began"
(2 Timothy 1:9) in Christ, our appointed head, mediator, and representative.
[5] Christ, as a common representative, having been acquitted and absolved on the grounds of the efficacy and merit of His undertakings and being formally declared so, has completely satisfied every debt owed by us. This absolution is immediate upon His faithfulness in His initial engagement. He expressed confidence in this absolution (Isaiah 50:5–9) and was "justified" (1 Timothy
3:16). By absolution, I mean that as a public person, God made Him subject to the law on behalf of those who were under the law
(Galatians 4:4), making Him liable to the punishment deserved for sin (2 Corinthians 5:21), thereby granting justice, law, and all the consequences of the curse the power to act against Him (Isaiah
53:6). When He fulfilled the requirements placed upon Him (Isaiah 53:12), God released Him from the pains and power of death, accepted Him, and was well pleased with His performance and discharge of His work (John 17:3–6). God declared Him free from any obligation (Acts 8) and gave Him the promise of all the desired and sought-after blessings. All the promises of God to Christ and their fulfillment, as well as all the encouragement given to Him to ask for and demand the things originally promised to Him (Psalm
2:8), are built on this absolution. This firm and sure foundation is what secures our absolution and acceptance with God. Christ, acting as our surety in our place, being acquitted, absolved, and solemnly declared to have fully paid the entire debt and made satisfaction for all the wrongs we have committed, results in a general pardon being sealed for all of us, which is to be individually obtained through the appointed means.
[6] Christ's absolution as a public person establishes the righteous principle that, according to the covenant, those for whom He acted should receive and be granted all the benefits of His death, leading to reconciliation with God (Romans 5:8–11). Just as Christ received the general acquittal on behalf of all, each individual should personally
enjoy it. This principle is evident in expressions that indicate a substitution ordained by God in this matter, such as 2 Corinthians
5:21, Galatians 3:13, and 1 Peter 2:21, 24.
[7] Until the appointed time of their actual deliverance, determined by God in different generations, they remain personally under the curse of the law and, as a result, legally subject to God's wrath.
However, this is not with the original intention of executing that wrath upon them, but rather as a means appointed to lead them to know Christ and be accepted by God on His account. Once this purpose is fulfilled, the obligation ceases. It is continued as an act of love because without it they cannot partake in Christ and bring praise to the glorious grace of God.
[8] The goal of the dispensation of grace is to bring glory to the entire Trinity. The established order for achieving this is by ascending to the Father's love through the work of the Spirit and the blood of the Son. Divine love emanates from the Father, is carried out by the Son, and is communicated by the Spirit. Our participation begins with the work of the Spirit, granting us an actual interest in the blood of the Son, through which we find acceptance with the Father.
This, then, is the order by which we are brought to acceptance with the Father, for the glory of God through Christ:
1. In order to glorify the Spirit, He is given to us to revive us, convert us, and work faith within us (Romans 8:11; Ephesians
1:19-20), in accordance with the promises of the covenant (Isaiah 4:4, 5; Ezekiel 11:9, 36:26).
2. Once this work is accomplished in us, for the glory of the Son, we become actually interested, according to the covenant, in the benefits procured for us by the blood of Christ. Indeed, the work
of the Spirit itself is a fruit and part of Christ's redemption.
However, in regards to our personal experience of this, the communication of the Spirit precedes it.
3. To glorify the Father, we are accepted by Him, justified, freed from guilt, pardoned, and have "peace with God" (Romans 5:1).
Through Christ, we have access to the Father by the Spirit (Ephesians 2:17). In our justification and acceptance with God, both the Father and the Son, along with the Holy Spirit, are glorified. The Father is glorified through His free love, the Son through His complete redemption, and the Holy Spirit through His effective work.
[10.] All of this, in all its aspects, is fully obtained for us and freely bestowed upon us for the sake of Christ, as part of His purchase and merits. It is no less so than if we had been immediately transported to heaven upon His death. The only difference is that this way of deliverance and freedom is ordained to bring glory to the entire
Trinity. This should suffice as an answer to the first objection.
Although our reconciliation with God is fully procured by the death of Christ and all the means by which it is accomplished, we come to personally enjoy it in the prescribed order for the praise of God's glorious grace.
2. The second objection is that if the righteousness and obedience of Christ are imputed to us, then why do we need to yield obedience ourselves? I will address this objection as briefly as possible in the following observations:
(1.) It is of great importance to properly understand and place our gospel obedience, so that it is neither elevated into a state, condition, use, or end that God has not assigned to it, nor have any reasons, causes, motives, or necessity for it taken away, weakened, or
impaired. There are various opinions regarding this matter, with some making our obedience the cause or condition of our justification, while others exclude the necessity of it altogether.
Debating these differences is not my current concern. However, I emphasize that the proper understanding of our obedience is crucial for our walk with God.
(2.) We do not assign the same place, condition, state, or use to the imputed obedience of Christ and our obedience performed to God. If we did, they would be inconsistent. Those who assert that our obedience is the condition or cause of our justification actually deny the imputation of Christ's obedience to us. The righteousness of Christ is imputed to us as the basis on which we are accepted and regarded as righteous before God, even though we are not inherently righteous. We are truly righteous with the imputed obedience of Christ, just as Adam could have been through his own complete righteousness. Romans 5:18 states that we are made righteous by Christ's obedience, truly and accepted as such, just as we are truly made trespassers and accounted as such through Adam's disobedience. This is what the apostle desires to be found in, in opposition to his own righteousness (Philippians 3:9). On the other hand, our own obedience is not the righteousness on which we are accepted and justified before God, although it is pleasing to God and should abound in us. This distinction is clearly delivered and confirmed by the apostle, as nothing can be more explicitly revealed.
Ephesians 2:8-10 states that we are saved by grace through faith, not of works, yet we are God's workmanship, created in Christ Jesus for good works that God has prepared for us to walk in. The apostle is addressing believers and their obedience, emphasizing that although we are not saved by works, good works have their place and necessity.
If you ask, "What are the true and proper gospel grounds, reasons, uses, and motives for our obedience? How can we demonstrate its necessity and be encouraged to abound and bear fruit?" I must say that there are numerous reasons that are deeply rooted in the mystery of the gospel and the dispensation of grace. They are spread throughout the entire revelation of God's will to us. To fully and distinctly address them and give them their due weight is beyond the scope of my current intention. However, I can provide some brief points that could be expanded upon:
1st. Our obedience and good works are indispensably necessary according to the sovereign appointment and will of God: Father, Son, and Holy Spirit.
In general, it is the will of God that we be sanctified and holy (1 Thessalonians 4:3). God requires us to be obedient and to do His will, just as the angels do in heaven. The equity, necessity, profit, and advantage of this foundation for our obedience could be extensively discussed. But even if there were no other reasons, this alone suffices: if it is the will of God, it is our duty.
(1st) The Father has ordained and appointed it. It is the will of the Father (Ephesians 2:10), mentioned personally with Christ as mediator.
(2ndly) The Son has ordained and appointed it as mediator. In John 15:16, Jesus says, "I have ordained you to bring forth fruit" of obedience, and for it to remain.
(3rdly) The Holy Spirit appoints and ordains believers to works of obedience and holiness, and works holiness in others. Acts 13:2, for example, shows how the Holy Spirit appoints and designates people
to the great work of obedience in preaching the gospel. In sinning, people sin against Him.
2ndly. Our holiness, obedience, and righteous deeds are a prominent and specific purpose of the unique dispensation of the Father, Son, and Holy Spirit in the matter of exalting the glory of God in our salvation. It is the purpose of the Father's electing love (Ephesians
1:4) and the Son's redeeming love (Titus 2:14) to purify us and make us zealous for good works. The love of the Holy Spirit is focused on preparing us for obedience, enabling us to do it, and bearing its fruit in us.
Thus, we have two fundamental reasons for the necessity of our obedience and personal holiness: God has appointed it and requires it, and it is a significant immediate purpose of the distinct work of the Father, Son, and Holy Spirit in our salvation. If we acknowledge
God's sovereignty over us, if we consider His love toward us, and if we recognize the importance of the work of the Trinity for us and in us, our obedience is necessary.
3rdly. It is necessary considering its end, whether you consider God, ourselves, or the world:
(1st) The end of our obedience in relation to God is His glory and honor (Malachi 1:6). Our obedience gives honor to God, and although He can receive honor even from the proudest rebel in the world, our obedience is what we willingly offer. By our obedience, we glorify God. It displays the fruits of His love, grace, and kindness upon us, bringing glory to Him. It glorifies the Father, the Son, and the Holy Spirit.
[1st] It glorifies the Father. In Matthew 5:16, Jesus instructs us to let our light shine before others so that they may see our good works
and glorify our Father in heaven. Our obedience and walking in the light of faith bring glory to the Father, revealing His love, grace, and kindness.
[2ndly] It glorifies the Son. It is the will of God that everyone honors the Son just as they honor the Father (John 5:23). We honor the Son by believing in Him and obeying Him. Jesus Himself affirms that He is glorified in believers (John 17:10), and He prays for increased grace and unity among them, desiring to be even more glorified and for all to know that He was sent by God as the mediator.
[3rdly] It also glorifies the Holy Spirit. The Holy Spirit is grieved by our disobedience (Ephesians 4:30), but He is glorified when we bear fruit through obedience. He dwells in us as His temple, and holiness becomes His eternal habitation.
Now, if what has been said is not sufficient to demonstrate the necessity of our obedience, then we must assume that we are speaking to a group of people who do not value the sovereignty, love, or glory of God: Father, Son, or Holy Spirit. Regardless of what others may say, even if our obedience were disregarded and considered insignificant (which is impossible, for God is just and does not forget our acts of love), there is still a solid foundation and reason to yield more obedience to God than we ever will while living in this world. I am specifically referring to the gospel grounds of obedience and not those that are natural and legal, which are necessary for all human beings.
(2ndly) The immediate end for ourselves is threefold: [1st] Honor, [2dly] Peace, [3dly] Usefulness.
[1st] Honor: Through holiness, we are made like God, and His image is renewed within us. This was our honor at the time of our creation,
elevating us above all other creatures on earth, for we were made in the image of God. However, we lost this through sin and became like perishable beasts. Only through holiness can we be exalted again to the honor of being conformed to God and bearing His image. God commands us to be holy because He is holy (1 Peter 1:16), and He tells us to be perfect (meaning to do good) as our heavenly Father is perfect (Matthew 5:48). In this likeness and conformity to Him, the image of God is renewed. It is this image that was originally associated with power and dominion and remains the epitome of beauty and comeliness in the world. The honor and preciousness that holiness bestows upon individuals in the sight of God, angels, and humans, and the contempt and scorn that those without holiness face, along with their ways, can easily be demonstrated.
[2dly] Peace: Through holiness, we enter into communion with God, and it is in this communion that true peace is experienced. The wicked are like a restless sea, unable to find rest, and God declares that there is no peace for them (Isaiah 57:20-21). There is no peace, rest, or tranquility in being distant, separated, or estranged from God. He is the rest for our souls, and life and peace are found in the light of His countenance. If we walk in the light as He is in the light, we have fellowship with one another, and our fellowship is with the Father and His Son Jesus Christ (1 John 1:7, 3). Those who walk in the light of new obedience have communion with God, finding fullness of joy in His presence. Without holiness, there is only darkness, wandering, and confusion.
[3dly] Usefulness: A person without holiness is of no value. The prophet describes Ephraim as an empty vine that bears fruit only for itself. What good is such a vine? None. Another prophet says that one cannot even make a pin out of it to hang a vessel on. A barren tree is good for nothing except to be cut down for firewood. Despite the
apparent usefulness of individuals who serve God's providence in their generation, it can be shown that the world and the church could do without them, and indeed, they are of no real value. Only the holy person is a true good.
(3dly) The end in relation to others in the world is manifold:
[1st] It serves to convict and silence some of God's enemies, both in the present and in the future. 1. In the present, having a good conscience enables others to be ashamed of their false accusations when they speak evil of us as evildoers. Through the holiness and righteousness of the saints, their malice and hatred towards God's ways are exposed, and they are convinced and put to shame, acknowledging that God is among the righteous and that they themselves are wicked (John 17:23). 2. In the future, it is said that the saints will judge the world, and this includes their good works, righteousness, and holiness being presented and revealed to all. The righteousness of God's judgments against the wicked will be evident.
Christ will say, "Look, these are the ones I acknowledge, whom you despised and abhorred, and see the works that follow them—what they have done while you wallowed in your abominations" (Matthew
25:42-43).
[2dly] The conversion of others: By maintaining an honest and upright conduct among unbelievers, their false accusations are discredited by witnessing our good works. They may even glorify God when the day of His visitation comes (1 Peter 2:12).
[3dly] The benefit to all: It helps to avert judgments from the rest of humanity, just as ten righteous people would have saved Sodom.
Additionally, through their continual display of the fruits of the Spirit, holy individuals provide genuine good to those with whom they interact.
[4thly] It is necessary considering the state and condition of justified individuals, whether in terms of their accepted state or their state of sanctification:
Firstly, they have been accepted and received into friendship with a holy God—a God whose eyes are too pure to look upon iniquity and who hates all unclean things. It is necessary for them to be holy, for they have been admitted into His presence, walk before Him, and even lie in His bosom. Therefore, they should diligently cleanse themselves from all impurities of body and spirit, striving for perfect holiness in the fear of the Lord.
Secondly, in relation to sanctification, we have become new creatures in Christ (2 Corinthians 5:17). This new creation is sustained, nurtured, and kept alive through the fruits of holiness. Why has God given us new hearts and new natures? Is it so that we might destroy them, suffocating the newborn creature within us? Shall we offer this new creation to the old man for consumption?
[5thly] It is necessary in relation to the rightful place of holiness within the new covenant, which serves two purposes:
Firstly, it is the means to the end. God has ordained that holiness shall be the means, the pathway to eternal life. While eternal life itself is a gift from God through Jesus Christ, holiness is the means by which we attain it. Thus, it becomes a reward in the context of God's requirement for our obedience as the means of obtaining salvation. Those who have hope in eternal life purify themselves as He is pure, and no one shall ever reach that end without walking in the way of holiness. For without holiness, it is impossible to see God.
Secondly, it is a testimony and pledge of adoption—a sign and evidence of grace, demonstrating our acceptance by God.
Lastly, it serves as the complete expression of our gratitude.
Now, each of these causes and reasons for the necessity, the indispensable necessity, of our obedience, good works, and personal righteousness would require a more extensive discussion to fully elucidate and explain than I have allocated for presenting them here.
There are countless others of similar significance that I cannot even mention. If, upon considering these accounts, someone still does not believe that universal holiness and obedience are of indispensable necessity, unless they are elevated to the position of Christ's obedience and righteousness, then let them remain in their filth.
Having addressed these objections and having declared what has been accomplished by Christ in terms of our fellowship with Him and our acceptance with God at the beginning of this chapter, it is now necessary to demonstrate what is also required and accomplished on our part to complete this fellowship. This can be summed up in the following points:
1. The saints wholeheartedly affirm the righteousness of Christ as the only righteousness that is completely perfect and able to make them acceptable before God. This presupposes six things:
(1.) They are fully convinced of the necessity of righteousness to appear before God. They constantly think about this and consider it a fundamental truth. Many people live their lives stubbornly and without regard for their eternal condition, never considering what will happen to them when they face eternity. Others waste their time and souls, pursuing empty hopes and setting themselves up for future destruction. However, the saints' communion with Christ is rooted in a deep, unwavering conviction of the absolute and indispensable necessity of righteousness to stand before God. They are aware of the holiness of God's nature, the righteousness of His
rule, the severity of His law, and the terror of His wrath. They have all recognized their own sinfulness and viewed themselves as deserving the full weight of God's vengeance. They have all cried out,
"What must we do to be saved?" and "How can we come before God?" They have all concluded that it is futile to delude themselves with false hopes of escaping judgment in their natural state. If God is holy and righteous, with eyes too pure to look upon iniquity, they must possess a righteousness to stand in His presence. They know what the cry of those who currently exalt themselves will be on that day (Isaiah 53:1-5; Micah 6:6-7).
(2.) They evaluate their own righteousness and find it lacking in two ways:
[1.] In general, when they first present themselves before God. When people recognize the necessity of righteousness, they grasp at anything that appears to offer relief. They are like individuals drowning in deep waters, reaching for the nearest object to save themselves from sinking, only to find that the object is a rotten stick that pulls them down. This was the case with the Jews who grasped the law, hoping it would save them, but it couldn't. The apostle Paul explains how they perished with the law because they sought to establish their own righteousness, which kept them busy and hopeful but prevented them from submitting to the righteousness of God
(Romans 9:31-32; 10:1-4). Many perish in this way, never drawing nearer to God throughout their lives. The saints renounce this approach; they have no confidence in their own efforts. They understand that everything they do and everything the law can do, weakened by human nature, is insufficient. Paul clearly expresses his judgment on personal righteousness in Philippians 3:8-10. The saints carry this truth in their minds daily, filling their thoughts with the realization that they cannot be accepted or justified before God
based on their actions—past, present, or future. This keeps their souls humble, constantly aware of their own unworthiness.
[2.] In particular, they assess each of their individual actions and find them lacking in completeness to be accepted by God on their own merit. A saint might say, "If I had nothing to offer to God but this prayer, this duty, this victory over temptation, in which I see so many shortcomings and imperfections, how could I boldly present myself before Him? Should I then try to patch together a garment of righteousness from my best deeds? Ah! It is all like a filthy rag"
(Isaiah 64:6). These thoughts accompany them in all their duties, even in their best and most cherished performances. They say to themselves, "Lord, what am I even at my best? How little do my best efforts align with Your holiness! Spare me, even in relation to the best thing I have ever done in my life" (Nehemiah 13:22). When a person who lives by convictions experiences growth in their duties or achieves victory over a particular sin or temptation, they may congratulate themselves, much like Micah did when he obtained a Levite as his priest. They may feel at ease, thinking that God will now bless them and that they have peace because of their accomplishments. However, those who have communion with Christ are keenly aware of their own unprofitability, rejecting any thought that might suggest finding peace or deriving their confidence from their works. They say to their souls, "Do these things seem significant to you? Alas! You have to deal with an infinitely righteous God who sees through and through all the vanity that you are not fully acquainted with. And if He were to judge you based on your best works, you would perish."
(3.) They wholeheartedly approve of and rejoice in the righteousness of Christ for their acceptance before God, which He has accomplished and provided for them. Once this righteousness is
revealed to them, they wholeheartedly embrace it and find rest in it.
Isaiah 45:24 says, "Surely, shall one say, in the LORD have I righteousness and strength." This is their confession when the righteousness of God in Christ is made known to them: "This is true righteousness; in this I find rest for my soul. Like the merchant in the parable of the pearl of great price (Matthew 13:45-46), I had been searching everywhere, looking this way and that for help, but it was all in vain. I wasted my energy pursuing things that were not bread.
But here, indeed, I have found something that makes me eternally rich!" When the righteousness of Christ, as the means of acceptance with God, is first revealed to a struggling soul that has sought rest and found none, that soul is astonished and overwhelmed, unable to contain their joy. Such a person wholeheartedly approves of this righteousness for two reasons:
[1.] They see in it infinite wisdom. The apostle Paul says, "To those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Corinthians 1:24). They perceive infinite wisdom in this way of being accepted by God. Such a person exclaims, "I was in great darkness and distress, trapped in perplexity.
I was unable to see through the clouds and complexities that surrounded me. When I looked within myself, all I saw was sin, horror, fear, and trembling. When I looked upward, all I saw was wrath, curses, and vengeance. I knew that God is holy and righteous, and no unclean thing can stand before Him. I knew that I, a wretched, unclean, and sinful creature, could not find peace between these two realities. But in the righteousness of Christ, a world of wisdom opens up, dispelling all difficulties and darkness, and revealing the reconciliation of all these things. Oh, the depth of the riches of God's wisdom and knowledge!" (Romans 11:33; Colossians
2:3). But I will discuss this further later.
[2.] They see in it abundant grace. They recognize that sin had closed off all avenues of grace toward them, and since God desires to manifest His grace above all else, they were left with nothing.
Therefore, to have a complete righteousness provided while abundant grace is demonstrated greatly delights their souls. They find joy in the fact that God's dealings with their person are all characterized by grace, and His dealings with their righteousness are characterized by justice. They constantly think about this. God reassures us that this righteousness is of grace. It is "by grace, and not of works" (Romans 11:6), as the apostle describes in Ephesians
2:7-9. The provision of this righteousness flows from the riches of God's grace and kindness. It is bestowed upon us solely by grace, not at all by works. Although it is a righteousness of works in itself, to us it is entirely by grace. In Titus 3:4-7, it is described as follows: "But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life." Every word is used here to express the exceeding riches of God's grace, kindness, mercy, and goodness, all of which converge in this work. These include: 1. Χρηστότης (goodness) - His willingness to communicate Himself and His good things that are beneficial to us. 2. Φιλανθρωπία (mercy, love) - His inclination to help, support, and relieve those towards whom He feels affection. 3.
Ἔλεος (mercy) - His forgiveness, compassion, and tenderness towards those who suffer. And Χάρις (grace) - His free, pardoning generosity and undeserved love. Throughout this passage, it is emphasized that this righteousness is an expression of grace. It is
"the righteousness of Him who is such" (Titus 3:7). When communing with Christ, the saints greatly rejoice in the fact that
their acceptance before God is rooted in grace, kindness, and mercy.
They do not boast in themselves, but in the Lord and His goodness, crying out, "How great is Your goodness! How abundant is Your generosity!"
(4.) They wholeheartedly approve and rejoice in this righteousness as a source of great peace and security for themselves and their souls.
They remember the state they were in when they attempted to establish their own righteousness and were not subject to the righteousness of Christ. They recall how they were tossed about with constant fluctuating thoughts. They experienced moments of hope and moments filled with fear. Sometimes they thought they were in a good condition, and then suddenly they felt on the brink of hell.
Their consciences were tormented and torn by sin and fear. But now, "having been justified by faith, they have peace with God" (Romans
5:1). Everything is calm and tranquil. Not only has the storm subsided, but they have reached the harbor where they longed to be.
They have lasting peace with God. This is described in Isaiah 32:2 as follows: "And a man shall be as a hiding place from the wind, and a cover from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." Wind, tempest, drought, and weariness no longer trouble the soul that is in Christ. They have a hiding place, a cover, rivers of water, and the shadow of a great rock for their security. This is the remarkable mystery of faith in the matter of our acceptance with God through Christ. Although the soul of a believer finds more than enough in Christ and upon Him to rend their heart, filling them with fear, terror, and unrest throughout their days, through Christ they have perfect peace with God (Isaiah 26:3;
Psalm 4:6-8). Therefore, the souls of believers greatly magnify Jesus Christ because they can behold the face of God with boldness, confidence, peace, joy, and assurance. They can call Him Father, rest in His love, walk in peace, and live without fear. How glorious is the
Son of God in this grace! They remember the bitterness and gall they have tasted, the vinegar and tears they have drunk, and the trembling of their souls like a leaf shaken by the wind. To be brought to settlement and security now must deeply affect them.
(5.) They wholeheartedly approve of this righteousness because it greatly exalts and honors the Lord Jesus, whom their souls love.
Once they come to know Jesus Christ, their hearts desire nothing more than to honor and glorify Him to the utmost, giving Him preeminence in all things. What can contribute more to the advancement and honoring of Him in their hearts than to know that He is made by God "our wisdom and righteousness" (1 Corinthians
1:30)? He is not just a part of our acceptance with God; He is everything. They know that because of His work in accomplishing their acceptance with God, He is:
[1.] Honored by God the Father. Philippians 2:7-11 says, "He made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Whether the word "therefore" denotes a causal connection or merely a consequence, it is clear that because of His suffering and as the end result of it, He was honored and exalted by God to an indescribable preeminence, dignity, and authority. This is in accordance with the promise of God, as stated in Isaiah 53:11, 12 and Acts 2:36, 5:30, 31. It is also mentioned that "when He had by
Himself purged our sins, He sat down at the right hand of the Majesty on high" (Hebrews 1:3).
[2.] Honored by all the angels in heaven. They not only bow down and desire to understand the mystery of the cross (1 Peter 1:12), but they continually worship and praise Him for the work of bringing sinners to God. Revelation 5:11-14 states, "Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice:
'Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!' And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying:
'Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!' Then the four living creatures said, 'Amen!' And the twenty-four elders fell down and worshiped Him who lives forever and ever." The reason for this glorious and wondrous doxology, the attribution of honor and glory to Jesus Christ by the entire host of heaven, is because He is the Lamb who was slain. This is due to the work of our redemption and our being brought to God. It is a great source of refreshment and joy for the souls of the saints to know that all the angels of God, the entire host of heaven who have never sinned, continually rejoice and offer praise and honor to the Lord Jesus for bringing them to peace and favor with God.
[3.] Honored by His saints worldwide. If His saints do not honor Him as they honor the Father, they are the most unworthy of all people. But look at what they do, as described in Revelation 1:5, 6:
"To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to
Him be glory and dominion forever and ever. Amen." Revelation 5:810 also declares, "Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying: 'You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth.'" The grand and solemn worship of the Christian church consists in giving honor and glory to the Lord Jesus. Therefore, they love Him, honor Him, and delight in Him, just as Paul did (Philippians 3:8) and as the bride in the Song of Solomon did (Song of Solomon 5:9-16). This is because of the following:
(6.) They wholeheartedly approve of this righteousness, this way of acceptance, because it brings glory to God. When they were burdened by the guilt of sin, what troubled their souls most of all was the belief that their safety was incompatible with the glory and honor of the great God, with His justice, faithfulness, and truth—all of which were committed to the destruction of sin. They saw no way to escape ruin without compromising the honor of these attributes.
However, through the revelation of this righteousness from faith to faith, they clearly see that all the attributes of God are greatly glorified in the pardon, justification, and acceptance of poor sinners, as previously demonstrated.
And this is the first way in which the saints engage in daily communion with the Lord Jesus in this procured grace of acceptance with God: they consider, approve, and rejoice in the way, means, and the very essence of it.
2. They engage in an actual exchange with the Lord Jesus concerning their sins and his righteousness. This exchange consists of several parts:
(1.) They consistently keep a sense of the guilt and evil of sin alive in their hearts, even when they are comforted by the belief in their personal acceptance with God. The sense of forgiveness removes fear and horror, but not the recognition of sin's guilt. It is the daily practice of God's saints to contemplate the great offense that sin represents—their own sins, the sin of their nature and actions. They consider themselves as vile in their own hearts and thoughts because of it. They compare sin with the terror of the Lord and continually judge themselves. This is their general approach. As David said, "My sin is ever before me." They keep sin before them not to terrify their souls but to maintain a proper awareness of its evil.
(2.) They gather in their thoughts the sins for which they have not made a specific account with God in Christ. Even if they have begun the process, they have not fully and comfortably resolved it. There is nothing more dreadful than being able to dismiss convictions—to have sin confront them, perhaps speaking words of terror, and being able, through various distractions or delays, to avoid a thorough examination of their state and condition in relation to sin. The saints, however, gather their sins, place them on the scales of the law, and observe their weight and deserving punishment.
(3.) They engage in the mentioned exchange with Jesus Christ, which involves the following steps:
[1.] They seriously consider and, through faith, overcome any objections to the fact that Jesus Christ, by the will and appointment of the Father, has truly endured the punishment that was due to the sins that are now under their scrutiny and consideration. He has
answered the justice of God for those sins as certainly and genuinely as if the sinner himself were immediately cast into hell.
[2.] They listen to the voice of Christ calling them to Himself with their burdens, saying, "Come to Me, all you who are weary and burdened." They come with their burdens, with the guilt of sin. Why?
What is the purpose? "Because this burden is Mine," says Christ.
"This was the agreement I made with My Father—that I would come and take your sins upon Myself and bear them away. They were assigned to Me. Give Me your burden, give Me all your sins. You do not know what to do with them, but I know how to handle them in a way that brings glory to God and delivers your soul." In response to this call, they lay down their sins at the foot of the cross, upon Christ's shoulders. This is a bold act of faith in the grace, faithfulness, and truth of God—to stand by the cross and say, "Ah! He was crushed for my sins, wounded for my transgressions, and the punishment that brought me peace was upon Him. He was made sin for me.
Here, I give up my sins to Him who is able to bear them, to endure them. He requires me to surrender them, to be content with Him taking charge of them, and I wholeheartedly agree." This is a daily practice, for I do not see how one can maintain peace with God without it. If receiving Christ as the One who became sin for us is the work of our souls, then we must also receive Him as the One who takes our sins upon Himself. It is not as if He dies or suffers again, but just as the faith of the saints of old made present what had not yet come to pass (Hebrews 11:1), so faith now makes present what was accomplished and finished many generations ago. This is what it means to know Christ crucified.
[4.] Having thus, by faith, surrendered their sins to Christ and seen God place them all on Him, they draw near and receive the righteousness that He has worked out for them. Thus, fulfilling the
words of the apostle, "He was made sin for us so that in him we might become the righteousness of God" (2 Corinthians 5:21). They consider Christ tendering Himself and His righteousness as their righteousness before God. They take it, accept it, and complete this blessed exchange and trade of faith. They leave behind anger, curse, wrath, death, and the guilt of sin, entrusting them to Christ. And from Him, they receive love, life, righteousness, and peace.
Objection: It may be argued, "Surely this manner of proceeding can never be acceptable to Jesus Christ. What! Shall we come to Him daily with our filth, guilt, and sins? Won't He bid us keep them to ourselves? They are our own. Shouldn't we give Him sins once and for all, instead of constantly giving sins and receiving righteousness?"
Answer: There is nothing that brings more delight to Jesus Christ than His saints engaging in this continual communion of giving and receiving. Why?
1. It greatly honors Him and gives Him the glory that is rightfully His. Many cry out, "Lord, Lord," and mention Him, but they do not honor Him at all. How so? They take His work out of His hands and attribute it to other things—repentance, duties— believing that these can bear their iniquities. They may not say it, but they do it. If they make any exchange, it is with themselves. All their bargaining with sin occurs within their own souls. However, the work that Christ came to do in the world was to bear our iniquities and lay down His life as a ransom for our sins. The cup He had to drink was filled with our sins and the punishment they deserved. What greater dishonor could be done to the Lord Jesus than to attribute this work to anything or anyone else—to think that we can rid ourselves of our sins
through any other means? Therefore, when we go to Him with our sins by faith and say, "Lord, this is Your work. This is why
You came into the world. This is what You undertook to do. You call for my burden, which is too heavy for me to bear. Take it, blessed Redeemer. You offer Your righteousness; that is my portion." Then Christ is honored, then the glory of mediation is ascribed to Him when we walk with Him in this communion.
2. It greatly endears the souls of the saints to Him and compels them to place a proper value on Him, His love, righteousness, and grace. They do it when they experience and daily utilize it.
Who would not love Him? The poor soul may say, "I have been with the Lord Jesus. I have left my sins, my burden with Him, and He has given me His righteousness, with which I confidently approach God. I was dead, but now I am alive because He died for me. I was cursed, but now I am blessed because He became a curse for me. I was troubled, but now I have peace because the punishment that brought me peace was upon Him. I did not know what to do or where to direct my sorrow, but through Him, I have received inexpressible and glorious joy. If I do not love Him, delight in Him, obey Him, live for Him, and even die for Him, I am worse than the devils in hell." This is how the saints of God are prepared to esteem Him, having committed themselves to this communion with Him.
Obj. Yes, but you may argue, "If that's the case, why do we need to repent or change our ways? Can't we just go to Christ by faith, make this exchange with Him, and continue sinning so that grace may abound?"
Ans. I do not judge any person's character, but I must say that I cannot comprehend how someone who raises this objection in a calm
and deliberate manner, not under temptation or temporary confusion, can truly know or understand Jesus Christ. Nevertheless,
I am certain that this communion with Christ produces entirely different effects than what is supposed. For:
1. Regarding repentance, I assume that it refers to gospel repentance. As for a legalistic, fearful repentance filled with dread, terror, self-centeredness, and astonishment in the presence of God, I confess that this communion eliminates, prevents, and casts out such bondage and fear. However, for gospel repentance, which consists of godly sorrow for sin accompanied by forsaking sin, resulting from faith, love, and a hatred of sin for the sake of the Father, Son, and Holy Spirit, both in terms of the law and love, it is impossible for this communion to hinder it. I have mentioned that the foundation of this communion lies in a deep, serious, and daily contemplation of sin—its guilt, vileness, and abhorrence—and our own vileness on account of it. This awareness must be kept alive in the heart of anyone who desires to experience this communion with Christ. Without it, Christ holds no value or esteem. Now, can a person daily fill their heart with thoughts of the vileness of sin from all possible perspectives—law, love, grace, gospel, life, and death—and be filled with self-abhorrence on this account, and yet be a stranger to godly sorrow? Here lies the mistake—what they believe this communion overthrows is actually its foundation.
2. But what about obedience? "If Christ is glorified and honored by taking our sins, the more sins we bring to Him, the more He will be glorified." One would think that this objection was made on behalf of those whom the Holy Spirit, who knows what is in the heart of man, has already addressed in Romans 6:1-3. The same
doctrine that I have presented in Chapter 5:18-20 faces the same objection. For those who believe it may carry any weight, I refer them to the apostle's answer in that chapter, as well as to what was previously said about the necessity of our obedience despite the imputation of Christ's righteousness.
But you may ask, "How should we approach the fulfillment of this duty? What path should we follow?"
Faith engages in this duty primarily through three ways:
(1.) Through meditation. The heart contemplates the aspects mentioned above—sometimes individually, sometimes collectively.
At times, the soul focuses primarily on its own sinfulness, filling itself with shame and self-abhorrence for that reason. Other times, it is filled with thoughts of the righteousness of Christ and experiences unspeakable and glorious joy because of it. Especially on significant occasions, when burdened by negligence or the eruption of corruption, the soul reviews the entire work, ultimately seeking resolution with God and embracing the peace that Christ has obtained.
(2.) By considering and exploring the promises of the gospel, which present the excellence, fullness, and suitability of Christ's righteousness, the rejection of all false righteousness, and the exchange made out of God's love, as previously discussed.
(3.) Through prayer. Their souls go through this process day by day, and all the saints share in this communion with the Lord Jesus regarding their acceptance with God. This was the first aspect presented for consideration.