Working out Salvation with Fear and Trembling

An Exposition of the Articles of Faith

There is but one living and true God,¹ immanent, transcendent, infinite in being and perfection, pure spirit,² invisible, immutable,³ eternal, almighty, all wise,⁴ most holy, most free, most loving, most gracious, most merciful, longsuffering, abundant in goodness and truth, forgiving wickedness, rebellion and sin,⁵ the rewarder of them that diligently seek Him, and withal most just and terrible in His judgments, hating all sin. He will by no means clear the guilty.

• Immanent – He is near his creation. God is present in all of creation. There is no place where God is not.
• Transcendent – He is apart and above all of his creation. He is independent from all of his creation. All things are upheld by him and the whole universe exists to glorify him.
• Infinite – God is not bound by the laws of physics. He cannot be held in the created universe.
• Spirit – God has no body. He is not bound by our physical limitations.
• Invisible – Since he has no body, he is unable to be seen.
• Immutable – He never changes. His being and character and actions are completely and wholly and consistent from beginning to end.
• Eternal – He has existed from eternity past (before time began), and will exist until eternity’s end (which is never).
• Almighty – He is all-powerful. He can do anything within his character.
• All-Wise – He is the embodiment of wisdom and skillfully and perfectly exercises knowledge in good and moral ways.
• Most Holy – He is completely separate from anything that is sinful. God is absolutely perfect in his moral being.
• Most Free – God is not bound to do anything because of man. He does as he pleases.
• Most Loving – God’s love is boundless, to the point of his willingness to sacrifice his son for our redemption.
• Most Gracious – God eternally gives us far more in reward than we can possibly deserve.
• Most Merciful – God does not give us what we deserve as a manifestation of his benevolent character.
• Longsuffering – God is eternally patient with his sinful creatures.
• Abundant in Goodness and Truth – He is completely good and truth. There is no deviation in his character. He is always good and always true.
• Forgiving – Despite our continued sinful treason against this eternal King, he time and time again forgives us that sin.
• Rewarder – For those who seek after God, they will find the reward of his love, mercy, and grace.
• Just, Hating Sin, Not Clearing the Guilty – While God is gracious and merciful, he simply does not excuse sin and wickedness. He does not simply forget about our sin and look past it, but instead, Christ faces our punishment in our place. He hates sin and therefore will punish it. If we are outside of Christ, we will face the judgment, but if we are in Christ, He does.

Article 2 – The Trinity

There are three persons in the Godhead: the Father, the Son,1 and the Holy Spirit.2 These three are one God,3 the same in substance, eternally equal in power and glory.

1 – Matthew 3:16-17; John 20:28
2 – Acts 5:3-4
3 – Genesis 1:1, 26; Matthew 28:19; 2 Corinthians 13:14

Exposition

Following our discussion of the Scriptures as God’s direct revelation of God to man, we know can begin to understand the content of that revelation. Scripture presents for us a unique doctrine regarding the person of God. Out of all of the religions of the world, you have two approaches to the nature of God:

1) Polytheism – Multiple Gods (Hinduism for example)
2) Monotheism – One God (Islam for example)

And, while Christianity is a monotheistic religion, the uniqueness of it is, our one God is made up of three persons. Known as the Trinity, or perhaps, better, the Tri-unity of God, this fundamental doctrine of the faith is necessary to believe in order to identify with biblical Christianity. This concept, while taught in Scripture, is difficult for our finite man to grasp, and there is no way we will ever fully grasp the nature of the Trinity.

Our statement here starts off telling us that the God we worship is made up of three distinct persons, namely, the Father, Son, and the Holy Spirit. While we would defer to either one God or many Gods, historic Christianity reminds us that these three persons are one God. We don’t serve one God who at different times is different persons, or some other such heresy. We worship One God who has always and will always be Three Persons.

They are fundamentally the same in essence. One is not more God than the other. All three members are equally God. And not only are they equal in substance they are equal in power and glory. All of them possess the same power. The Father is not more powerful than the Son or the Son than the Spirit, etc.  They don’t always perform the same functions, but we will see how that plays out in the next three weeks.

Now, what bearing does this have upon how we live today? Let me recommend you read Kevin DeYoung’s helpful post, “The Doctrine of the Trinity: No Christianity Without it.” He does an excellent job of showing it’s importance!

January 27 marked the seventieth anniversary of the liberation of the Auschwitz concentration camp. Perhaps nothing in our most recent history is filled with such evil as the systematic destruction of some 1.1 million people in this and other Death Camps. The vileness of raising one people’s importance over another to the extent of putting to death in the most horrific ways those whom are different is such that to even think about it brings one to shudder.

Yet, being seventy years out from the event, and especially as survivors of the horrific camps quickly pass away, we are at a constant threat of forgetting this most heinous act. Roman Kent, who as a survivor, made his way to Auschwitz for the anniversary told the people, “We survivors do not want our past to be our children’s future.” The old adage of those who do not study history are doomed to repeat it, is something that may bear truth. We are always potentially at risk of seeing the same atrocities committed because we forget that they once occurred long ago. The commission of evil against one another isn’t new. It goes back to the very beginning (Genesis 4:8). So, we must remain ever vigilant against these things by making sure we remember them.

I haven’t had the opportunity to be exposed to many of the holocaust memorials. Something inside me finds them to be such unpleasant places. And rightly they should be. For they memorialize the effects of evil. Even today, there are those, through their folly, that would articulate that the systematic eradication of a people group isn’t bad but good (Isaiah 5:20). I have been to one holocaust memorial in Moscow, Russia. Sculptors portrayed the death of the people in the Death Camps by showing a group of naked, emaciated people, slowly falling backward into the ground, and becoming tombstones. It is heart-breaking as it includes both adults and children, and shows that all that remains of them, other than the tombstones are subtle reminders of their life. A shoe. A hat. Glasses. A doll. I weep now just to think about it and to consider the atrocities that were committed. It was certainly not subtle. It was a bold, in your face, reminder that men kill other men. It was a reminder that these people, made in the image of God, were robbed not only of life, but of decency, health, joy, and were forced not just to die, but to become death itself. The memorial is both haunting and beautiful and it reminds us of the capability of evil which exists in all men (Jeremiah 17:9).

Yet, pushing seventy years from the event makes it less real for us. Something for history books. One day, there will be no survivors from the camps. And we will begin to forget. And our forgetting will make us wonder at how nations kill their own like in North Korea and China and Sudan. We will wonder at how terrorists planted throughout the world cowardly detonate bombs in large urban areas to do the greatest damage. We will wonder at how even we, in the land of the free, kill innocents acting as they are collateral damage as we serve as world police. We will wonder at the extent of our lack of care, even in our own back yard, for the weak and the marginalized; the alien, the widow, and the orphan.

Yet, we have no excuse to wonder. We have the evidence staring us in the face regarding the depravity of mankind. While some continue to imply that man is basically good, it seems, that from the historical evidence, man is basically depraved, battling wickedness and evil in their hearts and in the hearts of others. The memorials to such depraved acts of evil are still there. And they should remain there. Not only physically, but in our hearts and in our minds and in our consciences. That way, when we see fresh and new acts of evil and violence, like the beheading of journalists, we won’t be surprised. Instead, we’ll remember the acts of violence committed by mankind for generations and start afresh on, instead, striving for goodness and righteousness. A change of heart will be required (Ezekiel 36:26). But perhaps, just perhaps, a reminder like the anniversary of the liberation of Auschwitz, will prompt us all to do justice, to love kindness, and to walk humbly (Micah 6:8).

Discovering Delight by Glenda Mathes (Reformation Heritage Books), is a needed book in a time of recent disparagement regarding the Law of God. Certainly there has always been debate about the Christian’s relationship to the Law, but recently there has been such an emphasis on grace that the concept of God’s Law has no relationship to the believer, and therefore is virtually considered negligible at the least, and morally evil at the worst. Mathes’ brief medications on God’s Law will rekindle your love for God’s law.

With a particular focus on Psalm 119 and other passages of Scripture regarding God’s Law, Mathes helps us to consider that the Christian need not fear the Law, but actually rejoice and love it. In a combination devotional/commentary, Mathes considers the context and provides exegesis for these passages and provides helpful application for the Christian today.

In particular, if you enjoy devotionals, but wish they went further in depth, this is the kind of volume for you. Mathes helpful analysis and application (with review questions), will provide for you a wonderful feast for you as you expound upon this beautiful Psalm and other related portions of God’s Word.

An Exposition of the Articles of Faith

Article 1 – The Holy Scriptures

1-1 The Holy Scriptures, both Old and New Testaments, are the inspired,1 infallible Word of God,2  a divine revelation, the original writings of which were verbally inspired by the Holy Spirit.3 They are the supreme and final authority of faith and conduct.4

1-2 Inspiration is a special act of the Holy Spirit3 by which He guided the writers of the Scriptures so that their words would convey the thoughts He wished conveyed, would bear a proper relationship to the thoughts of the other inspired books, and would be kept free from error of fact, doctrine, and judgment.5

1-3 The Holy Scriptures, the written Word of God, are composed of all books of the Old Testament and New Testament, namely:

The two key elements at the heart of Christianity are the cross and the empty tomb. Rarely do many outside of the faith deny the veracity of the cross. It seems self-evident that the man Jesus would have died. But, the element more difficult to believe is that of the resurrection of Jesus Christ. Just as Paul found the men at Athens skeptical of the resurrection (Acts 17:32), so do we too today have people who struggle to accept this most important truth. In fact, without the resurrection of Jesus Christ, Christianity itself falls apart. Paul makes this explicitly clear in 1 Corinthians 15:12–19:

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied.[1]

Christianity stands or falls on the doctrine of the resurrection of Jesus Christ. In an age of skepticism regarding anything supernatural, Christians find it difficult to show people the truth of Christianity because of denials to the resurrection. This though is not a new phenomenon.

During the rise of the Enlightenment period in the 18^th century, it became common to embrace only what could be verified using normal human faculties. Since no one could reproduce a resurrection, logically, it must be impossible. Therefore, when one removes the supernatural emphasis from Christianity, particularly through the denial of the resurrection of Jesus Christ, all of Christianity falls. Thankfully, there were people who fought against the tide of anti-supernaturalism during the Enlightenment period. One such man was John Gill.

John Gill was born in Kettering, Northamptonshire, England on November 23, 1697. His parents were God-fearing individuals of the Calvinistic Baptist tradition. His early years were spent studying in the local grammar school where he excelled in languages.

The church at Kettering recognized his gifts as a preacher and in 1719 became pastor of the famous Horselydown congregation in London where he served for a staggering 52 years until his death in 1771.

Gill would become a prolific author and one of the most influential theologians of the Particular Baptist cause.

Gill’s Defense of the Resurrection

Gill, was a frequent preacher and teacher upon all things doctrinal and the doctrine of the resurrection was no exception. He preached sermons at the famous Lime Street Lectures in 1731 on the subject. In it he defended the reality of the resurrection from the dead. While we cannot spend a detailed amount of time analyzing his defense, we can make some general conclusions about how he defended the resurrection and how we can learn to do the same today from his example.[2]

First, Gill knew his opponents and their arguments. Gill, even uneducated beyond some initial grammar school, made it his goal as both a Christian and as a minister of God’s Word to be informed in the writings of the orthodox and the unorthodox alike. Gill, expertly versed in Jewish thought and literature, also was aware of ancient pagan authors and the arguments they made. He was aware of Christian thinking on the issue from the early church through the Reformation and post-Reformation Puritan period in which he found himself. He was aware of the arguments made by those who agreed with a resurrection and those who denied it.

Second, he progressed through his argumentation in a logical way. First, he considers that the doctrine of resurrection is a “credible” thing. It is not completely impossible to consider, even in a secular-thinking world. From there he goes to more explicit references in Scripture to argue for the resurrection of the dead. Finally, he considers how the resurrection is necessary because it is connected with all kinds of other doctrines in the Bible. He clinches it with the key: If Christ is raised, so too are we. This leads the reader along the argument, slowly building the case, so as when one reaches the end, he faces an insurmountable amount of material defending the resurrection from the dead.

Third, we can see that clearly the core of the defense of the resurrection for Gill comes straight from the Scriptures. When much Enlightenment thinking was turning to the other “book of the revelation of God” namely nature, to define the world, Gill still sees the lasting answers in God’s special revelation, Scripture. Predicated on all of this is the concept that our theology can only be derived from the Scriptures itself. It is God’s communication to man and thus gives us the answers we are looking for. Instead of rooting his argument in the conclusions of others, he looks to the Scriptures to defend this crucial doctrine.

What Can We Learn from Gill’s Defense?

It is not just the secular atheistic world that denies the core supernatural elements of our faith but also much of liberal Christianity too denies the miraculous and especially the resurrection from the dead. It is imperative that we understand and defend this crucial element of our faith. If the resurrection of Christ is denied then our faith is in vain. What then can we learn from Gill when defending the truth of the elements of our Christian faith?

First, the maxim of “know thy enemy” is completely true in this instance. If we want to honestly interact with those who disagree with our position, we need to know what they are saying. Too many Christians attempt to argue against the arguments of liberals and atheists alike and know nothing about what they actually believe about the subject. Study the issue especially as articulated by those who disagree with you.

Second, know the Word of God. There is no more important tool in your arsenal than the Word of God. Gill demonstrates his vast knowledge of the Word of God on the subject and can draw Scriptures from all over the Bible to rally to his argument. Knowledge of the Bible and how it systematically fits together helps to provide a strong argument for affirming the truth of the resurrection because it creates a systematic understanding of the teaching in the entire Bible.

Finally, know how to make your argument. The reality is that the unbelieving mind cannot grasp the spiritual things of God. You cannot convince them with logical arguments that the resurrection is reasonable or possible apart from the Word of God. The mind of the unbeliever is hostile to God. So, our goal is to present the truth claims of the Scriptures and pray that the Spirit of God would use this Word to draw our hearer to Christ. So, Gill’s approach to simply systematically walk through the Scriptures as the best and most reasonable defense of the resurrection is our most basic approach.

Conclusion

Our world may seem more sophisticated today than it was in Gill’s time. Yet, frankly, little has actually changed. The arguments are the same. Nothing new is under the sun. Unfortunately what has changed is how little we care about history. Many of these fights have been raging for hundreds of years. Think about how much we can learn from those who have gone before us. Gill’s comprehensive defense of the resurrection should help us in our own defense of this crucial doctrine. And there is no more important doctrine. In closing, Gill’s words as to the importance of the resurrection are fitting:

The whole gospel is connected with it; if there is no truth in this, there is none in that. As the doctrine of the resurrection receives confirmation from the doctrines of personal election, the gift of the persons of the elect to Christ, the covenant of grace, redemption by Christ, union with him, and the sanctification of the Spirit, so these can have no subsistence without supposing that.

[1]All Scripture quotations are taken from the English Standard Version.

 [2] The sermons are available at http://www.pbministries.org/books/gill/Sermons&Tracts/sermon_87.htm

“Of making many books there is no end, and much study is a weariness of the flesh.” Ecclesiastes 12:12b

The words of the Teacher of Ecclesiastes are surely true. Just glancing at my library of books makes me echo the same statement. It seems there is a never ending barrage of books coming forth from publishers. Frankly, it’s exhausting at times to keep up with writings, let alone the best writings. A recent endeavor called Books at a Glance is helping to take the exhaustion out of keeping up with the latest and greatest of Christian books.

The thing is, the maxim, “leaders are readers” is most assuredly true. We Christians need to stay abreast of the latest and greatest scholarship in biblical, theological, and historical studies. Frankly, there is little excuse for the Christian who wants to grow in the faith to not spend time growing through the richness of the studies that godly men and women are producing. Yet, where is the time? How can I keep abreast of all of the wonderful material being made available?

That is where Books at a Glance comes in. Through author interviews, book reviews, and especially book summaries, you will stay abreast of all of the best that Christian literature has to offer. And now, with their partnership with Westminster Bookstore (detailed here) you will be able to receive excellent prices on the exceptional books that Books at a Glance are offering.

There are free elements to the service they provide, but the biggest advantage is a paid membership that provides the incredibly helpful book summaries. We’ve all been down the road where we purchased a book that turned out to not be what we expected. Here, Books at a Glance will provide good summaries of the books so you can understand the book, and yet decide whether you’d like to go further and purchase and read the book. Book reviews provide more brief looks into books with recommendations on reading, and author interviews give helpful additional information to makes reading their books all the more edifying.

Recent reviews include Learning to Dream Again: Rediscovering the Heart of God, A Vine-Ripened Life: Spiritual Fruitfulness Through Abiding in Christ, Spurgeon’s Sorrows: Realistic Hope for Those who Suffer from Depression, and Fierce Convictions: The Extraordinary Life of Hannah More – Poet, Reformer, Abolitionist. Let these be a taste for you of what you can glean, but get on their 30 day program and get a free book summary, and consider growing in your understanding of excellent Christian material available by purchasing a premium membership. I believe you will not regret it, and will only be thankful for it!

My wife grew up with a great love for classical literature and Dickens’ A Christmas Carol is one of her favorites. She has read it a number of times and is very picky about how movie adaptations reflect the original work of Dickens. Thankfully we are able to find versions that have language that is almost exactly the language of Dickens from the novel. She often has some quibbles about somethings that were left out but what was is there in the ones she enjoys she felt were faithful to the original.

The great English poet, John Donne (1572–1631), has given us a lyrical contrast between life here on this place and what heaven will be like:

“Here in this world, He bids us come; there in the next, He shall bid us welcome.”

Christians of all times and all places have looked forward to that day when they would move from this world and to another where we would be welcomed with open arms by our Father. Christians do not believe that when one dies that it is simply the end. No, they believe that there is something beyond this life; something far better than what we have now. Now, we are “aliens and strangers” (Eph 2:19), and our true citizenship is in heaven (Phil 3:20). And while Christians long for that time when “He shall bid us welcome” most have a rather confused view of what heaven will be like, and frankly, who will populate it.

Therefore, it is imperative to answer these two most fundamental questions when considering the doctrine of heaven. First, what is heaven? What will it be like? What will it’s nature be? What can we expect? Second, who goes to heaven? Who will be the resident population of heaven? What must one do to enjoy the glorious reward of heaven?

What is Heaven?

Our world is fascinated with the supernatural, the angelic, the other-worldly. Whether it be people who make pilgrimages to “Area 51” in the Nevada desert to prove that there is life out there in the universe, or the myriads of television viewers imbibing the constant stream of the fantastic supernatural creatures like vampires or zombies, most want to believe there is more than just what we absorb with our senses. There must be something more than this physical reality that we see here and now. And many want to truly believe, despite their religious persuasion or even their lack thereof, that there is something beyond death. But ask your average person in North America what heaven will be like and you will get some typical answers:

• White robes
• Harp playing
• Cloud floating
• Halos

Their understanding of heaven is that at death that we will proceed to enter into the “pearly gates” as long as St. Peter has us on his list and we will remain for all eternity relaxing on clouds playing harps looking like the innocent angel statues that frequent most Christian book stores. The problem with this is, it is exactly what heaven will not be. This then begs the question, what will heaven be like? For answers to this question we must turn to our only authoritative source, the Bible.

The reality is, heaven is not just an ethereal place where we float around. Instead, the Scriptures tell us that there will be after the final judgment, a new heaven and a new earth. Isaiah 65:17 reads, “For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind.” [1]

What we know of as the current space-time-mass continuum, all of the heavens and the earth; the entire universe, will be completely changed. Yet, it will not be destroyed. While some people today envision a full and final destruction of the universe which will leave absolutely nothing, the Scriptures instead present a new creation. In light of God’s purposes to redeem creation that had been marred in the curse (Romans 8:19–21), everything will be restored to absolute perfection. This will not mean the absence of the physical, but the physical made perfect. This is nowhere more clearly spelled out than in Revelation 21:1–8:

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. The one who conquers will have this heritage, and I will be his God and he will be my son. But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”

The theme here is one of newness. All things become new, yet not all things are fundamentally different from what they once were. While the effects of sin will be removed there will still be heaven and still be earth and the holy city Jerusalem will be there. This is a physical realm populated by physical people. We have a tendency, even in Evangelical churches, to sort of imbibe a platonic dualism that sees spirit as somehow “better” than matter. That one day we will shed this body and be pure and whole. The problem is, the Scriptures teach us that when we shed this physical body we will put on another physical, resurrected body (1 Corinthians 15:35–49). And the place where these bodies will dwell will be on a physical new heavens and new earth.

This connecting of heaven and earth in a new creation presents a number of new changes. The Scriptures tell us there will be no sea, that there will be a new Jerusalem, where God Himself dwells, there will be no more darkness or sin, and no more tears. The dwelling place of the redeemed will be a place untouched by the ravages of sin. What God once called “very good” in the original creation will once again be very good as sin is purged and the curse is fully and finally destroyed. Everything that we think of as wonderful and beautiful will only be more so in heaven. Even our work, our service to god, will be redeemed. We will not float upon clouds playing harps but will joyfully serve Him on a real physical earth (Matt 25:23; Rev 22:3).

For those who will dwell in heaven, the final judgment and recreation of the universe to be our dwelling place is not something to fear but is something to rejoice over. René Pache captures this well when he writes,

It is told us that at the creation of the world “the morning stars sang together, and all the sons of God [the angels no doubt] shouted for joy” (Job 38:7). Since then, this joy has become dimmed by the fall and by the curse of sin, so that the whole creation groans and suffers the pains of travail. When, at last, the new heavens and the new earth appear, the whole universe will resound with praise. Myriads of myriads and thousands upon thousands of beings around the heavenly throne have already sung of the God of creation, of redemption, and of judgment…. They will certainly burst forth again when, all things having become new, there will be seen descending out of heaven from God the new Jerusalem, prepared as  a bride adorned for her husband.[2]

Who Goes to Heaven?

Once one understands the true nature of heaven, the logical question is, who will populate this renewed Eden? If it will be a physical place where people will dwell working, serving, and glorifying God through the use of their gifts and talents, who will these people be? Again, the average person in North America, when asked the question of how one gets to heaven will simply answer that you just have to be good enough. When we die and we stand before the gate to heaven, our good deeds and our bad deeds will be weighed on the divine scale and as long as the good outweighs the bad, then entrance is guaranteed. Who goes to heaven? Good little boys and girls who never did too many wrong things. Again, if we want to know who will be in heaven, we have to turn to Scripture and see what the prerequisites are for citizenship in the New Heavens and New Earth.

Pache is clear here about those for whom heaven is opened. “His will, then, is unmistakable: all sinners are invited to heaven, through repentance and faith in Jesus Christ.”[3] The entrance requirements to heaven are to simply respond in faith to the message of the Gospel proclaimed on earth. For all those who hear they are a sinner, repent of that sin, and trust in Jesus Christ and His sacrifice alone for their salvation, the doors are opened unto them. For all those who do not, there will be no place for them in heaven. No amount of good deeds done on earth, no amount of good intentions, will earn you a place in heaven. Simply, one sin will deprive you from an eternity with God in paradise. Instead, the Scriptures call you to repent of your sins and trust in Jesus Christ; only then will you find that at death, you will have such a great reward.

Why is Heaven a Glorious Reward?

Frankly, the reality of what the Scriptures teach about heaven far surpasses the fluffy cloud, angelic harp-playing, that so many believe. The great English Puritan Richard Baxter remarked that “this is a life of desire and prayer, but that is a life of satisfaction and enjoyment.”[4] Often, when we consider the doctrine of heaven we only consider the myriads of questions regarding the details and neglect the true and real importance; that everything in the new heavens and new earth are beautiful and joyous. All of the physical details presented in the Scriptures point to a vastly beautiful realm of wonder and joy. Anything that we could hold dearly to in this life will be far better in the next. Yet, even for all the beauty that we will see around us in heaven, there is something far more important. Wayne Grudem writes about that when he says,

But more important than all the physical beauty of the heavenly city, more important than the fellowship we will enjoy eternally with all God’s people from all nations and all periods in history, more important than our freedom from pain and sorrow and physical suffering, and more important than reigning over God’s kingdom—more important by far than any of these will be the fact that we will be in the presence of God and enjoying unhindered fellowship with him.[5]

What beauty and wonder is there in the statement in Revelation 21:3 that reads, “And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” What better thing is there than to consider that God will dwell with man face-to-face? From the very beginning of creation when man walked with God, we have been striving to be with God again. Now, God, through His Son’s reconciling work, will provide that avenue. God will dwell with man in a new heavens and a new earth. In fact, God’s presence will mean there will be no more need for a sun because His glory will light the city (Revelation 21:23).

What better thing to look forward to for the Christian is the reality that God will dwell with man? It is fitting to close and consider again the words of Grudem,

When we look into the face of our Lord and he looks back at us with infinite love, we will see in  him the fulfillment of everything that we know to be good and rich and desirable in the universe. In the face of God we will see the fulfillment of all the longing we have ever had to know perfect love, peace, and joy, and to know truth and justice, holiness and wisdom, goodness and power, and glory and beauty. As we gaze into the face of our Lord, we will know more fully than ever before that “in your presence there is fullness of joy, at your right hand are pleasures for evermore” (Ps. 16:11). Then will be fulfilled the longing of our hearts with which we have cried out in the past, “One thing I have asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple (Ps. 27:4). When we finally see the Lord face to face, our hearts will want nothing else. “Whom have I in heaven but you? And there is nothing upon earth that I desire besides you…. God is the strength of my heart and my portion forever” (Ps. 73:25–26). Then with joy our hearts and voices will join with the redeemed from all ages and with the mighty armies of heaven singing, “Holy, holy, holy, is the Lord God almighty, who was and is and is to come!” (Rev. 4:8).[6]

[1] All Scripture quotations are taken from the English Standard Version.

[2] René Pache, The Future Life (Chicago, IL: Moody Press, 1962), p. 330.

[3] Pache, The Future Life, p. 372.

[4] Richard Baxter, The Saints Everlasting Rest, (London: Printed for Thomas Underhill and Francis Tyton, 1654), p. 115.

[5] Wayne Grudem, Systematic Theology, (Grand Rapids, MI: Zondervan, 1994), p. 1163.

[6] Grudem, Systematic Theology, p. 1164.

With the New Year upon us, many people will be making New Years Resolutions. While this is neither commanded to do nor commanded not to do in Scripture, the principle is a sound one. We, with the help of the Holy Spirit can resolve to do things different this year in 2015. In light of that, I want to include Jonathan Edwards resolutions he wrote while he was 18 and 19 in the years 1722 and 1723. They are an excellent example on how to approach the new year with a desire for holiness and doing all to the glory of God!

The Resolutions of Jonathan Edwards (1722-1723)

Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don’t hinder.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

31. Resolved, never to say anything at all against anybody, but when it is

perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, “A faithful man who can find?” may not be partly fulfilled in me.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.

34. Resolved, in narration’s never to speak anything but the pure and simple verity.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord’s day. Sabbath evening, Dec. 23, 1722.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking.Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s, agreeable to what is to be found inSaturday, January 12. Jan.12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it.July 8, 1723.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times.May 12, July ii, and July 13.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination.July 4, and 13, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; “knowing that whatever good thing any man doth, the same shall he receive of the Lord.” June 25 and July 13, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14′ and July ‘3’ 1723.

64. Resolved, when I find those “groanings which cannot be uttered” (Rom. 8:26), of which the Apostle speaks, and those “breakings of soul for the longing it hath,” of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear’, of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton’s 27th Sermon on Psalm 119. July 26, and Aug.10 1723.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.

70. Let there be something of benevolence, in all that I speak.

For more on Edwards and his resolutions be sure to check out Steven Lawson’s excellent book, The Unwavering Resolve of Jonathan Edwards.