Titus 2:11-14 For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
I just love this 4 verses. The grace of God that bring salvation has appeared to all men, this is consistent with the whole theme of the bible, Heb 1:1-2 says “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son” The main theme of the bible is Jesus Christ, and the grace of God is manifested through Jesus Christ, who is God in the flesh. Everything Jesus done, his ministry, his death, his resurrection and his 2nd coming, speaks of God’s grace to an undeserving people.
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world, we don’t belong to this present world, verse 14 says we are to be peculiar people, we don’t think and reason like most people because we have to cultivate a heavenly mindset, which is contrary to an earthly mindset. So we should feel out of place, a misfit, in this world.
What is the earthly mindset? If you live long enough in this present world, you will know it is to enjoy and be merry, live life to the fullest, develop your fullest potential, fulfill your dreams, be enriched with wealth and health in this world, and for those who are perhaps more altruistic: lets unite everyone and bring heaven down to earth.
But the heavenly mindset is different, the bible says in 1 John 2:17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. The world, and its lusts, will soon pass way. There is another world coming, the heavenly mindset is to prepare ourselves for the coming new world, that is why we must be sober, righteous, and godly. A church elder once said “ heaven is a prepared place for a prepared people” We Christians are to prepare ourselves for the next world. Therefore take every trial and temptation you face, with the help of prayer, as an opportunity to train yourself for the new world.
Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
The glorious 2nd coming of Jesus Christ will usher in the coming new world. It is a blessed hope, for this hope will keep us going, this hope will give us the strength to endure and be patient. This is the hope that we know all the wrong in this world will be made right and we will see Jesus face to face. This is the purifying hope that cause us to say no to the attractiveness of the world. This is the comforting hope that know God will one day wipe away all our tears (Rev 7:17).
Who gave himself for us, that he might redeem us from all iniquity. He is our Savior, we love Him because He first love us. Love is about giving, and the greatest act of love is when God gave us His only begotten Son, and Christ Jesus willingly offered His life for us. So if Jesus gave Himself to us, lets remember as Christians when we interact with others, it is about showing the love of Jesus by our giving. Yes we should convict others by telling them what God says about sins, but we should not condemn others. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. John 3:16
Saturday, August 25, 2007
Wednesday, August 22, 2007
The necessity of good works
Titus 1:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
Titus 1:16 says that there are those who profess to know God, who profess to be Christians, however in their works they deny God. So our good works should keep up with our profession. Churches who proclaim the Good News that our salvation is by faith in Christ, should not just end the message here. They need to preach the message that true saving faith will produce sanctification and good works in the believers’ life.
Recently while reading Paul’s epistle to Titus, I discover many exhortation to good works:
Titus 2:7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Titus 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Titus 3:14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
Is our salvation then dependent on our good works? Paul gave us the answer on the same epistle:
Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
Salvation is not by any of our works of righteousness, but by His mercy and the regeneration of the Holy Spirit. However our good works is the only observable evidence of whether we are following Him or denying Him. That is why Paul wrote in Titus 1:16:“They profess that they know God; but in works they deny him”
If good works are important, what are the good works that we should be doing?
Firstly we should get our motive right before doing any good works. Our motive is to love God and love people, and another important motive is we want to humbly obey God.
Having love and obedience as our motive, we will seek to do things that will build up other believers in the faith, by our actions, by our words, by our teaching. By doing so we are doing our good works to extend God’s kingdom. And to unbelievers, we will seek to lead them to know Christ.
Our good works can be very broad and cover a range of activities: it could be teaching in a Sunday school, volunteering to help in your church ministries, it could be offering financial help to others, offering words of encouragement, praying for others, proclaiming to unbelievers the Gospel, being a godly example for others, counseling others who are hurt, lovingly correcting the sins of others…if we have the desire to do good works for God, the Holy Spirit will lead us to the right ministry.
Be motivated by love and obedience, desire to be fruitful to God, and our good works will surely follow.
Titus 1:16 says that there are those who profess to know God, who profess to be Christians, however in their works they deny God. So our good works should keep up with our profession. Churches who proclaim the Good News that our salvation is by faith in Christ, should not just end the message here. They need to preach the message that true saving faith will produce sanctification and good works in the believers’ life.
Recently while reading Paul’s epistle to Titus, I discover many exhortation to good works:
Titus 2:7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Titus 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Titus 3:14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
Is our salvation then dependent on our good works? Paul gave us the answer on the same epistle:
Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
Salvation is not by any of our works of righteousness, but by His mercy and the regeneration of the Holy Spirit. However our good works is the only observable evidence of whether we are following Him or denying Him. That is why Paul wrote in Titus 1:16:“They profess that they know God; but in works they deny him”
If good works are important, what are the good works that we should be doing?
Firstly we should get our motive right before doing any good works. Our motive is to love God and love people, and another important motive is we want to humbly obey God.
Having love and obedience as our motive, we will seek to do things that will build up other believers in the faith, by our actions, by our words, by our teaching. By doing so we are doing our good works to extend God’s kingdom. And to unbelievers, we will seek to lead them to know Christ.
Our good works can be very broad and cover a range of activities: it could be teaching in a Sunday school, volunteering to help in your church ministries, it could be offering financial help to others, offering words of encouragement, praying for others, proclaiming to unbelievers the Gospel, being a godly example for others, counseling others who are hurt, lovingly correcting the sins of others…if we have the desire to do good works for God, the Holy Spirit will lead us to the right ministry.
Be motivated by love and obedience, desire to be fruitful to God, and our good works will surely follow.
Saturday, August 18, 2007
Godliness
1 Timothy 6:3-4 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
Doctrine is according to godliness. The Amplified bible translated "teaching that is in agreement with godliness". The NET bible translates as "knowledge of the truth that is in keeping with godliness"
Yes, a correct doctrine is important, and we need to guard ourselves from false teaching. But we also need to be reminded that the knowledge of the right doctrine is to produce godliness in us. Doctrine is not to satisfy our intellectual pursuit.
Some definition of godliness I found from http://preceptaustin.org
Godliness is a practical awareness of God in every aspect of life.
Godliness is not talking godly but living godly.
Godliness reflects an attitude centered on living out one's life in God's presence with a desire motivated by love for Him and empowered by His grace to be pleasing to Him in all things.
Godliness refers to the true reverence toward God which comes from knowledge. It is a right attitude toward God and His holiness, majesty, and love
Godliness is that inner attitude of reverence which seeks to please God in every thought, word or deed.
Godliness desires to be rightly related to both God and men, and brings the sanctifying presence of God into every relationship of one's life.
You know, Lucifer has knowledge of the right doctrine, but he is proud and will not submit to God. He choose to rebel and he became Satan. So knowledge of the right doctrine alone cannot save us, we need to have the right attitude, the attitude of godliness.
Doctrine is according to godliness. The Amplified bible translated "teaching that is in agreement with godliness". The NET bible translates as "knowledge of the truth that is in keeping with godliness"
Yes, a correct doctrine is important, and we need to guard ourselves from false teaching. But we also need to be reminded that the knowledge of the right doctrine is to produce godliness in us. Doctrine is not to satisfy our intellectual pursuit.
Some definition of godliness I found from http://preceptaustin.org
Godliness is a practical awareness of God in every aspect of life.
Godliness is not talking godly but living godly.
Godliness reflects an attitude centered on living out one's life in God's presence with a desire motivated by love for Him and empowered by His grace to be pleasing to Him in all things.
Godliness refers to the true reverence toward God which comes from knowledge. It is a right attitude toward God and His holiness, majesty, and love
Godliness is that inner attitude of reverence which seeks to please God in every thought, word or deed.
Godliness desires to be rightly related to both God and men, and brings the sanctifying presence of God into every relationship of one's life.
You know, Lucifer has knowledge of the right doctrine, but he is proud and will not submit to God. He choose to rebel and he became Satan. So knowledge of the right doctrine alone cannot save us, we need to have the right attitude, the attitude of godliness.
Sunday, August 12, 2007
Lessons I learned from 2 Timothy
2 Timothy 1:9 Who has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
God has saved us not according to our works, we are elected not based on our good works or our good background, it is solely by the grace of God and according to His purose that we are saved. And we are elected even before the world began, God already intended to have us saved in Christ Jesus before the world began. I find this an amazing truth.
2 Timothy 1:6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.
God has given Christian spiritual gifts. Don't hide our gifts, use it for God's glory.
2 Timothy 1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
We should be partaker of the afflictions of the Gospel, so often we don't want to suffer for fear of offence toothers, we are ashamed of the Gospel. The reason why we are still left on earth is to be a witness for Christ for God's glory. So may we pray for courage and the Spirit's help to proclaim the Gospel.
2 Timothy 2:14-16 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness.
God has saved us not according to our works, we are elected not based on our good works or our good background, it is solely by the grace of God and according to His purose that we are saved. And we are elected even before the world began, God already intended to have us saved in Christ Jesus before the world began. I find this an amazing truth.
2 Timothy 1:6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.
God has given Christian spiritual gifts. Don't hide our gifts, use it for God's glory.
2 Timothy 1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
Shame on us Christians who never preach the Gospel to anyone, never concern about the lost. I quote from Tozer:
"To me, it has always been difficult to understand those evangelical Christians who insist upon living in the crisis as if no crisis existed. They say they serve the Lord, but they divide their days so as to leave plenty of time to play and loaf and enjoy the pleasures of the world as well. They are at ease while the world burns....I wonder whether such Christians actually believe in the Fall of man! "We should be partaker of the afflictions of the Gospel, so often we don't want to suffer for fear of offence toothers, we are ashamed of the Gospel. The reason why we are still left on earth is to be a witness for Christ for God's glory. So may we pray for courage and the Spirit's help to proclaim the Gospel.
2 Timothy 2:14-16 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness.
Very often we quote verse 15 to show the importance of rightly dividing the word of truth, however verse 14 and verse 16 are important, it says we are to rightly study God's words so that we will not strive about words with no profit. We don't study the Word to engage in carnal debate which will lead to strife and ungodliness.
Wednesday, August 08, 2007
WHAT IS RELIGION?
Matthew 15:16 “And Jesus said, Are ye also yet without understanding?”
IN this chapter our Lord teaches that true Religion is certainly not a matter of eating and drinking or outward ceremony. It is the intention of the soul, the continual drawing from Christ the life-power needed for our work and ministry to others. It may be illustrated by the experience of the diver, who explores the ocean-bed, but draws upon the breeze that sweeps the ocean-surface.Our Lord did not underestimate the outward observance of the forms of religion; He set us a definite example by His attendance at the Synagogue and the Temple services, by nights spent in prayer, by constant reference to Holy Scripture—but these were only the outward and natural expression of His unbroken fellowship with His Father.
Human love does not consist merely in outward expression, but in the hidden purpose of the heart, and yet, if there be no outward expression the spring will dry up!Perhaps the two greatest definitions of pure religion are these—the first from the Old Testament: “Do justly, love mercy, walk humbly with thy God.” (Micah 6:8) And the second from the New Testament: “Pure religion and undefiled before God and the Father is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:27) But to fulfil each of these we need the aid of the Holy Spirit.
To be truly religious is within the reach and scope of us all; but we must avail ourselves of what Jesus Christ has done to bring us to God. In Him there is absolute forgiveness for all the past, and infinite help and grace for the future. He is willing to be our Surety, Friend, and Helper. Through Him we may become partakers of the Divine Nature, and escape the corruption which is in the world through lust.
PRAYER—Give unto me, gracious Lord, the pilgrim spirit that I may be in the world and not of it. Give me Thy grace to abstain from fleshly lusts, which war against the soul. May I ever walk worthy of the heavenly calling. AMEN.
By F.B. Meyer
IN this chapter our Lord teaches that true Religion is certainly not a matter of eating and drinking or outward ceremony. It is the intention of the soul, the continual drawing from Christ the life-power needed for our work and ministry to others. It may be illustrated by the experience of the diver, who explores the ocean-bed, but draws upon the breeze that sweeps the ocean-surface.Our Lord did not underestimate the outward observance of the forms of religion; He set us a definite example by His attendance at the Synagogue and the Temple services, by nights spent in prayer, by constant reference to Holy Scripture—but these were only the outward and natural expression of His unbroken fellowship with His Father.
Human love does not consist merely in outward expression, but in the hidden purpose of the heart, and yet, if there be no outward expression the spring will dry up!Perhaps the two greatest definitions of pure religion are these—the first from the Old Testament: “Do justly, love mercy, walk humbly with thy God.” (Micah 6:8) And the second from the New Testament: “Pure religion and undefiled before God and the Father is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:27) But to fulfil each of these we need the aid of the Holy Spirit.
To be truly religious is within the reach and scope of us all; but we must avail ourselves of what Jesus Christ has done to bring us to God. In Him there is absolute forgiveness for all the past, and infinite help and grace for the future. He is willing to be our Surety, Friend, and Helper. Through Him we may become partakers of the Divine Nature, and escape the corruption which is in the world through lust.
PRAYER—Give unto me, gracious Lord, the pilgrim spirit that I may be in the world and not of it. Give me Thy grace to abstain from fleshly lusts, which war against the soul. May I ever walk worthy of the heavenly calling. AMEN.
By F.B. Meyer
Thursday, August 02, 2007
Growth in Grace
"But grow in the grace and knowledge of our Lord and Savior Jesus Christ." 2 Peter 3:18
The word grace is one of the key terms of Holy Scripture frequently occurring, and by the knowledge of which much of the import of the whole volume is unfolded. It signifies favor, free and unmerited. "By grace (favor) are you saved," Eph. 2:8. This is the primitive, prevailing, generic sense of the word, and is its meaning in such passages also as the following, and many others– Rom. 11:5, 6; Eph. 1:2, 6, 7; 2:7; Titus 2:11; 3:7. But as in the ordinary use of language we sometimes call the effect by the name of the cause, the word grace is often applied in Scripture to several things which are the consequences and operations of Divine favor; thus the aids of the Holy Spirit are called grace, as in that passage, "My grace is sufficient for you," 2 Cor. 12:9; also 1 Cor. 15:9, 10.
In the passage under consideration, it has a meaning somewhat different from either of these, yet related to them, and signifies holiness, as the fruit and effect of God's grace—and the exhortation to grow in grace is a beautiful, comprehensive, and instructive way of saying, grow in holiness; advance in piety. True, there is a sense in which a believer may grow in the favor of God itself, as well as in its effects. It is said of Christ in his youth, that "Jesus increased in wisdom and stature, and in favor with God and man," Luke 2:52.
God, in his love, delights in his people on a twofold account; first, because of the work of his Son, which is upon them for justification—and secondly, because of their spiritual graces, inasmuch as these are the work of his Holy Spirit; and therefore the more he sees of this work in them, the more he must love them. On account of their relation as children, he loves them all equally; but as regards their spiritual condition, he loves them in proportion to their degrees of conformity to himself. Hence they may grow in his favor continually, that is, one person may have more in him, than another, that God loves, and that same person may have more in himself, at one time than another, that God approves. But since this supposes, as its ground, a growth in holiness, which is the object of Divine delight, it brings us to that view of growth in grace, which is the meaning of the passage, and the design of this address—I mean, advance in piety.
The explanation of the text is very instructive with regard to several general principles.
1. True religion in the soul is the work of God—it is the operation of God himself as the efficient agent, whoever and whatever may be the instrumentality. It is the grace of God in us.
2. All God's dealings with men, in regard to salvation and its benefits, are the result of pure favor. Man, as a sinner, merits nothing, and can merit nothing—it is grace that reigns throughout his whole salvation.
3. In sanctification, God's favor shines as brightly as in justification. God's grace is as rich and free in delivering us from the power of sin—as from its punishment. God as effectually blesses us, and as truly loves us in the work of his Spirit, as in the work of his Son.
4. Sanctification is a progressive work. Growth necessarily implies progress. We cannot be more justified at one time than another, for justification admits of no degrees; but we can be more sanctified at one time than another, for sanctification admits of all degrees.
5. Inasmuch as every operation of God's grace is designed to bless us, sanctification is as much a Christian's happiness as justification, since it is no less an effect of Divine grace. Consequently, to grow in holiness is to grow in happiness.
I now come to the exhortation, and admonish you to grow in grace. This implies, of course, that you have grace, for without this you cannot grow. Regeneration is incipient sanctification, sanctification is the progress of regeneration. The former is the birth of the child of God, the latter is his growth. Without life there can be no growth. Stones do not grow, for they have no vitality; and the heart of man before regeneration is compared to a stone. Are you convinced you are born again of the Spirit? That the heart of stone is changed into warm, vital flesh? It is to be feared that the reason why so many professors never grow, is because they have no principle of vitality. If you do not grow, you may question if you are born again, whether you are anything more than the picture or statue of a child.
Perhaps some will ask what are the signs of growth. Here I would remark that growth may be considered either as general, in reference to the whole work of grace in the soul, or to some particular part of it. If we consider the former, I reply, that it is evinced by a general improvement of the whole religious character; an increasing, obvious, and conscious development of the principle and power of spiritual vitality in all its appropriate functions and operations; an increase in the vigor and purity of religious affections, so that the heart is really more intensely engaged in piety; the inward life is more concentrated, sprightly, and energetic—so that the Christian has more of youthful vivaciousness in the service of God, and is actuated by a more intense and practical ardor.
In this state of GENERAL growth in grace, FAITH becomes more simple, unhesitating, and confiding; less staggered by difficulties, less beclouded by doubts and fears, and more able to disentangle itself on its way to the cross—from self-righteousness, and dependence on frames and feelings.
LOVE to God, though it may contain less of glowing emotion, has more of fixed principle; and is more prompt, resolute, and self-denying in obedience.
JOY in believing, if it has not so much occasional rapture, has more of habitual, calm, and tranquil repose.
RESIGNATION to the will of God is more absolute, and we can bear with less perturbation, agitation, and chafing of mind—the crossing of our will, and the disappointment of our hopes.
PATIENCE and meekness towards our fellow creatures and fellow Christians become more conspicuous and controlled. At first, the believer can scarcely ford a shallow of troubles—but now he can swim in a sea of them; formerly he was oppressed by the lightest injury—now he can bear a heavy load; once he could scarcely endure the unintentional offences of his friends—now he can forgive and pray for his enemies.
An increase of HUMILITY is a sure and necessary sign of spiritual growth. At first we were ready to think many worse than ourselves—now we are as ready to think all better than ourselves. Then we saw some of our defects, and they appeared small—now we see many, and they are affectingly magnified. Then we knew little but the sins of the 'conduct'—but now the corruptions of the 'heart' are continually abasing us. He who is growing in humility is growing indeed; for the growth of grace is as much downward at the root, as upwards in the spreading and towering branches. "Other virtues aspire upwards—but humility looks downwards. We say of the others, the higher they grow the better—but humility is best at the lowest. Faith and hope have a holy ambition, they look not lower than heaven, nothing can content them but an immortal crown; but humility pleases herself with abasement, and you shall find her with Job in the dust, in that school of morality. Yet even there she grows, and that in the favor of God—the deeper she roots, the higher she sprouts."
ZEAL increases with everything else, and he who grows in grace, advances in love to God's service, being more constant in attendance upon God's house, advancing from pleasure on sabbath-day ordinances—to delight in weekday ones; and from regular private prayer—to habitual ejaculatory prayer.
The beauty and purity of external HOLINESS advance in proportion to internal spirituality and heavenly-mindedness; and the profession becomes more and more free from the spots of even God's children.
CONSCIENCE, instead of becoming more dim in its vision, acquires greater power of perception to discern the criminality of even little sins—and a greater delicacy of taste to loathe them.
LIBERALITY becomes more diffusive, and covetousness is mortified by a longer acquaintance with the grace of our Lord Jesus Christ.
LOVE, that heavenly virtue, without which the greatest gifts are but as sounding brass and a tinkling cymbal, bears not only a richer crop of blossoms—but of good ripe fruits. From loving a few, and those of our own party, we go on to the spirit of the apostle, and say, "Grace be with all those who love our Lord Jesus Christ in sincerity." Those who are outgrowing the prejudices of party and of ignorance, and are rising higher and higher in the strength and stature of love, give, perhaps, the fullest proof of all, of growth in grace.
This is general growth in grace; for grace in one word comprehends all others—it is the genus of which all Christian virtues are the species. Faith is grace; penitence is grace; love is grace and so are patience, humility, and zeal—so that when we are called to grow in grace, we are not restricted to any particular disposition—but enjoined to practice them all.
by John Angell James
http://www.gracegems.org/22/growth_in_grace.htm
The word grace is one of the key terms of Holy Scripture frequently occurring, and by the knowledge of which much of the import of the whole volume is unfolded. It signifies favor, free and unmerited. "By grace (favor) are you saved," Eph. 2:8. This is the primitive, prevailing, generic sense of the word, and is its meaning in such passages also as the following, and many others– Rom. 11:5, 6; Eph. 1:2, 6, 7; 2:7; Titus 2:11; 3:7. But as in the ordinary use of language we sometimes call the effect by the name of the cause, the word grace is often applied in Scripture to several things which are the consequences and operations of Divine favor; thus the aids of the Holy Spirit are called grace, as in that passage, "My grace is sufficient for you," 2 Cor. 12:9; also 1 Cor. 15:9, 10.
In the passage under consideration, it has a meaning somewhat different from either of these, yet related to them, and signifies holiness, as the fruit and effect of God's grace—and the exhortation to grow in grace is a beautiful, comprehensive, and instructive way of saying, grow in holiness; advance in piety. True, there is a sense in which a believer may grow in the favor of God itself, as well as in its effects. It is said of Christ in his youth, that "Jesus increased in wisdom and stature, and in favor with God and man," Luke 2:52.
God, in his love, delights in his people on a twofold account; first, because of the work of his Son, which is upon them for justification—and secondly, because of their spiritual graces, inasmuch as these are the work of his Holy Spirit; and therefore the more he sees of this work in them, the more he must love them. On account of their relation as children, he loves them all equally; but as regards their spiritual condition, he loves them in proportion to their degrees of conformity to himself. Hence they may grow in his favor continually, that is, one person may have more in him, than another, that God loves, and that same person may have more in himself, at one time than another, that God approves. But since this supposes, as its ground, a growth in holiness, which is the object of Divine delight, it brings us to that view of growth in grace, which is the meaning of the passage, and the design of this address—I mean, advance in piety.
The explanation of the text is very instructive with regard to several general principles.
1. True religion in the soul is the work of God—it is the operation of God himself as the efficient agent, whoever and whatever may be the instrumentality. It is the grace of God in us.
2. All God's dealings with men, in regard to salvation and its benefits, are the result of pure favor. Man, as a sinner, merits nothing, and can merit nothing—it is grace that reigns throughout his whole salvation.
3. In sanctification, God's favor shines as brightly as in justification. God's grace is as rich and free in delivering us from the power of sin—as from its punishment. God as effectually blesses us, and as truly loves us in the work of his Spirit, as in the work of his Son.
4. Sanctification is a progressive work. Growth necessarily implies progress. We cannot be more justified at one time than another, for justification admits of no degrees; but we can be more sanctified at one time than another, for sanctification admits of all degrees.
5. Inasmuch as every operation of God's grace is designed to bless us, sanctification is as much a Christian's happiness as justification, since it is no less an effect of Divine grace. Consequently, to grow in holiness is to grow in happiness.
I now come to the exhortation, and admonish you to grow in grace. This implies, of course, that you have grace, for without this you cannot grow. Regeneration is incipient sanctification, sanctification is the progress of regeneration. The former is the birth of the child of God, the latter is his growth. Without life there can be no growth. Stones do not grow, for they have no vitality; and the heart of man before regeneration is compared to a stone. Are you convinced you are born again of the Spirit? That the heart of stone is changed into warm, vital flesh? It is to be feared that the reason why so many professors never grow, is because they have no principle of vitality. If you do not grow, you may question if you are born again, whether you are anything more than the picture or statue of a child.
Perhaps some will ask what are the signs of growth. Here I would remark that growth may be considered either as general, in reference to the whole work of grace in the soul, or to some particular part of it. If we consider the former, I reply, that it is evinced by a general improvement of the whole religious character; an increasing, obvious, and conscious development of the principle and power of spiritual vitality in all its appropriate functions and operations; an increase in the vigor and purity of religious affections, so that the heart is really more intensely engaged in piety; the inward life is more concentrated, sprightly, and energetic—so that the Christian has more of youthful vivaciousness in the service of God, and is actuated by a more intense and practical ardor.
In this state of GENERAL growth in grace, FAITH becomes more simple, unhesitating, and confiding; less staggered by difficulties, less beclouded by doubts and fears, and more able to disentangle itself on its way to the cross—from self-righteousness, and dependence on frames and feelings.
LOVE to God, though it may contain less of glowing emotion, has more of fixed principle; and is more prompt, resolute, and self-denying in obedience.
JOY in believing, if it has not so much occasional rapture, has more of habitual, calm, and tranquil repose.
RESIGNATION to the will of God is more absolute, and we can bear with less perturbation, agitation, and chafing of mind—the crossing of our will, and the disappointment of our hopes.
PATIENCE and meekness towards our fellow creatures and fellow Christians become more conspicuous and controlled. At first, the believer can scarcely ford a shallow of troubles—but now he can swim in a sea of them; formerly he was oppressed by the lightest injury—now he can bear a heavy load; once he could scarcely endure the unintentional offences of his friends—now he can forgive and pray for his enemies.
An increase of HUMILITY is a sure and necessary sign of spiritual growth. At first we were ready to think many worse than ourselves—now we are as ready to think all better than ourselves. Then we saw some of our defects, and they appeared small—now we see many, and they are affectingly magnified. Then we knew little but the sins of the 'conduct'—but now the corruptions of the 'heart' are continually abasing us. He who is growing in humility is growing indeed; for the growth of grace is as much downward at the root, as upwards in the spreading and towering branches. "Other virtues aspire upwards—but humility looks downwards. We say of the others, the higher they grow the better—but humility is best at the lowest. Faith and hope have a holy ambition, they look not lower than heaven, nothing can content them but an immortal crown; but humility pleases herself with abasement, and you shall find her with Job in the dust, in that school of morality. Yet even there she grows, and that in the favor of God—the deeper she roots, the higher she sprouts."
ZEAL increases with everything else, and he who grows in grace, advances in love to God's service, being more constant in attendance upon God's house, advancing from pleasure on sabbath-day ordinances—to delight in weekday ones; and from regular private prayer—to habitual ejaculatory prayer.
The beauty and purity of external HOLINESS advance in proportion to internal spirituality and heavenly-mindedness; and the profession becomes more and more free from the spots of even God's children.
CONSCIENCE, instead of becoming more dim in its vision, acquires greater power of perception to discern the criminality of even little sins—and a greater delicacy of taste to loathe them.
LIBERALITY becomes more diffusive, and covetousness is mortified by a longer acquaintance with the grace of our Lord Jesus Christ.
LOVE, that heavenly virtue, without which the greatest gifts are but as sounding brass and a tinkling cymbal, bears not only a richer crop of blossoms—but of good ripe fruits. From loving a few, and those of our own party, we go on to the spirit of the apostle, and say, "Grace be with all those who love our Lord Jesus Christ in sincerity." Those who are outgrowing the prejudices of party and of ignorance, and are rising higher and higher in the strength and stature of love, give, perhaps, the fullest proof of all, of growth in grace.
This is general growth in grace; for grace in one word comprehends all others—it is the genus of which all Christian virtues are the species. Faith is grace; penitence is grace; love is grace and so are patience, humility, and zeal—so that when we are called to grow in grace, we are not restricted to any particular disposition—but enjoined to practice them all.
by John Angell James
http://www.gracegems.org/22/growth_in_grace.htm
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