The Sifford Sojournal

This is our journal of what we pray is our sojourn of life (Hebrews 11:8-10) along the narrow way (Matthew 7:14), even the old paths (Jeremiah 6:16), submitting to the Bible as a light unto both (Psalms 119:105). It is our prayer that these documented moments in our earthly time benefit whom God might choose to edify, but ultimately that God glorifies Himself through them.

Category: mortification (Page 1 of 2)

Rope Round Pole

David’s Digest: A Threefold Cord of Self-Denial

March 27, 2024 / / 0 Comments

Ecclesiastes 4:12 – “And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.“

After two previous ones, I recently came across in the Bible what I believe brings a third “cord” to a subject that I believe is extremely important — self-denial.

In fact, it’s a requirement for someone who wants to be a follower of Christ:

Matthew 16:24 – “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.“

Puritan Thomas Manton did an excellent treatise on it, and I recorded it for those who might like to listen to it instead of read it.

If you would, I’d like to bring forth what appear to me to be three important pieces of a life of self-denial.

Loving Your Enemies

Matthew 5:43-44:

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

I did a larger blog post that discusses this more, but the next verse is the following:

Matthew 5:45 – “45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.“

This shows the children of God do these things.

It has four actions toward those who would do us harm: Love, Bless, Do Good, Pray For — a strong cord of self-denial.

And did not Christ love us in the ultimate way while we were His enemies?

Romans 5:8 – “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.“

Giving to the Abuser

Luke 6:29-30:

29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.

30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

This to me shows at least in part an emptying of ourselves in relation to the temporal goods God has granted us — another solid cord of self-denial.

Even though someone may abuse us in these things, and indeed be wrong in their actions, this indicates to me we are to deny ourselves and let it go. God knows.

And didn’t Christ empty of Himself for us sinners?

Philippians 2:5-8:

5 Let this mind be in you, which was also in Christ Jesus:

6 Who, being in the form of God, thought it not robbery to be equal with God:

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

Washing Judas’ Feet

John 13:1-5:

1. Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.

2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;

3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;

4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.

5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.

And it seems clear that Judas was there because after Jesus said some things, John says this about Him:

John 13:21 – “When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.“

Just ponder those moments, when Jesus washed Judas’ feet. Isn’t that quite a scene? He knew what Judas was about to do, and He did it anyway — a very powerful cord of self-denial.

And should we not imitate our Master in this denying of self as well, not necessarily actually washing their feet, but in similar acts of charity [godly love], even though we know someone might not have the best intent toward us?

We are by nature full of pride, but the Lord Jesus showed us the ways of love, humility and service.

May God grant us His graces to be like our blessed Lord Christ Jesus, including in these ways of pride-killing self-denial.

— David

Globe in Shotglass

David’s Digest: Never Take That First “Drink”

March 20, 2024 / / 0 Comments

The Lord delivered me from alcohol abuse, for which I’m eternally thankful.

There was a saying in AA that said, “Never take that first drink.” It was a warning, because the first one makes it much easier to get to the second, and so on.

I very sadly found that out the hard way, and the Lord delivered me again. I talk about it all in a blog post here.

It is my belief that this can be applied to the world.

Man by nature has a “carnal” man, also called the “flesh” in the Bible. This carnal man can do no work that is spiritually good. In fact, it can only do evil:

Romans 8:7 – “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.”

The “world” in the Bible is often painted in the same light:

John 15:18-19 – “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.”

You can see it in alcohol abuse, but I believe you can apply it similarly spiritually:

Since those two are of the same nature, I would suggest that our carnal man is addicted to the world. Since the world brings wicked pleasures, and the carnal man is wicked, it would seem to make sense. I would suggest:

The carnal man is going to be a world-aholic.

But then God says that a person who loves even the things in the world (which must be the things in the world’s kingdom vs. God’s kingdom and His creation) does not have the love of God in them:

1 John 2:15 – “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.”

If we are Christians, we have an internal, spiritual war going on inside us:

1 Peter 2:11 – “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;”

And then there’s the devil, who is the prince of the world — not in absolute terms, but we are either slaves to sin and his works or to God:

Ephesians 2:2 – “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:“

Romans 6:17 – “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.“

Satan is all too dutiful to work with the world and our carnal man to lure us to things sensual (simply, things delighting the senses), which automatically lure us from the things of God and His kingdom.

But, we are commanded to mortify (kill) the flesh:

Romans 8:13 – “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.“

Colossians 3:5 – “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:“

Further, the Bible says the world is supposed to be crucified to us, and us to it:

Galatians 6:14 – “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”

This would seem to mean it should be dying to us — having less and less of an effect or attraction to us. And because crucifixion was slow, I would suggest it may happen over time, but God appears there to say it will happen.

And so, with the evil trinity of our flesh, the devil and the world, all working together to seek our eternal destruction, wouldn’t the cautious individual look at all of them as something to repel from?

Wouldn’t then the caution be this?

Don’t ever take that first “drink” of the world, its accoutrements, entertainments and dainties, its culture, its ways of doing things.

A few extra work chores or leisure activities on the Lord’s Day here, a little step away from stricter modesty there, just a little vanity somewhere. That first “drink”.

Some might decry the slippery slope concept, but it’s obvious that’s exactly what happens — in alcohol abuse, where it usually gets worse over time, and I would suggest, also with the world. A garden un-kept is slowly overgrown with weeds, not immediately.

I would suggest this happened to the western church coming out of the 1800s and through the 1900s. A little less Lord’s Day strictness, worldliness creeps in, then to the daily lives of Christians. And now, some churches purposely try to be like the world.

Now, while the true Christian will not fall away totally, I believe there potentially could be bad and unintended consequences:

  • Becoming more like the world make ones less more like a peculiar people, as God would have Christians. And so the witness can be tainted.

  • While one may not fully slide away to the world, the next generation might, or the one after that, because:
    • They’re closer to the world each generation.
    • They’ve been taught it’s ok to take a “drink” of the world.

  • The carnal man increases, and thus Christian graces decrease. Again, as in a garden, the more weeds, the fewer good plants, and vice-versa.

While some might not agree, I believe this is extraordinarily serious to consider. The war is real. The devil would have us destroyed, and he has a myriad of tools at his disposal, including ourselves — the body of death we carry around with us:

Romans 7:24 – “O wretched man that I am! who shall deliver me from the body of this death?”

May God grant us a love for Him above everything. May He help us to mortify the flesh, resist the devil, and love not the world. May we seek Him diligently in these, and we pray He grant us His graces to be faithful to Him, and may He keep our feet from sliding.

May we thirst only for Him and look to Him alone to satisfy:

Psalm 42:2 – “My soul thirsteth for God, for the living God: when shall I come and appear before God?“

Psalm 63:1 – “O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;“

Psalm 81:10 – “I am the Lord thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.“

— David

John Owen - Of Mortification (John Greenhill image)

Latest Completed Reading: John Owen’s “Of the Mortification of Sin in Believers”

March 28, 2023 / / 0 Comments

The Lord has graciously granted us His word, the Bible, and He has also, I believe, graciously granted other means of grace for us to use. I have personally found the Puritans to be very beneficial, and some time ago I thought I might try to make some of their writings available in an audio format, so those who might prefer that and otherwise might not get to “hear” (by reading) what these men of faith had to say. They’re all available for free on this page. You can listen or download each individual reading for each work, or the whole set of .mp3 files in .zip files available on those pages.

I recently finished a new one — a shorter one, especially considering whose it is — from John Owen, called “Of the Mortification of Sin in Believers“. I believe this is an important topic that all who take the name of Christ upon themselves should understand and be working on.

Romans 8:13 - "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live."

That’s pretty sobering about the importance of this work.

And here is more from Dr. Owen:

I. That the choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

The apostle tells you what was his practice, 1 Cor. 9:27, “I keep under my body, and bring it into subjection.” “I do it,” saith he, “daily; it is the work of my life: I omit it not; this is my business.” And if this were the work and business of Paul, who was so incomparably exalted in grace, revelations, enjoyments, privileges, consolations, above the ordinary measure of believers, where may we possibly bottom an exemption from this work and duty whilst we are in this world? Some brief account of the reasons hereof may be given:

1. Indwelling sin always abides whilst we are in this world; therefore it is always to be mortified.

2. Sin doth not only still abide in us, but is still acting, still labouring to bring forth the deeds of the flesh.

3. Sin will not only be striving, acting, rebelling, troubling, disquieting, but if let alone, if not continually mortified, it will bring forth great, cursed, scandalous, soul-destroying sins.

…

Men may come to that, that sin may not be heard speaking a scandalous word in their hearts, — that is, provoking to any great sin with scandal in its mouth; but yet every rise of lust [which generally is any corrupt desire of the heart], might it have its course, would come to the height of villainy: it is like the grave, that is never satisfied. And herein lies no small share of the deceitfulness of sin, by which it prevails to the hardening of men, and so to their ruin, Heb. 3:13, — it is modest, as it were, in its first motions and proposals, but having once got footing in the heart by them, it constantly makes good its ground, and presses on to some farther degrees in the same kind.

…

Now nothing can prevent this but mortification; that withers the root and strikes at the head of sin every hour, so that whatever it aims at it is crossed in.

4. This is one main reason why the Spirit and the new nature is given unto us, — that we may have a principle within whereby to oppose sin and lust [again, generally any corrupt desire of the heart].

…

The contest is for our lives and souls. Not to be daily employing the Spirit and new nature for the mortifying of sin, is to neglect that excellent succour which God hath given us against our greatest enemy. If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with. Not to be daily mortifying sin, is to sin against the goodness, kindness, wisdom, grace, and love of God, who hath furnished us with a principle of doing it.

5. Negligence in this duty casts the soul into a perfect contrary condition to that which the apostle affirms was his, 2 Cor. 4:16, “Though our outward man perish, yet the inward man is renewed day by day.”

…

This is that which I intend: by the omission of this duty grace withers, lust [corrupt desire] flourishes, and the frame of the heart grows worse and worse; and the Lord knows what desperate and fearful issues it hath had with many.

…

Indeed, it is a sad thing to consider the fearful issues of this neglect, which lie under our eyes every day. See we not those, whom we knew humble, melting, broken-hearted Christians, tender and fearful to offend, zealous for God and all his ways, his Sabbaths and ordinances, grown, through neglect of watching unto this duty, earthly, carnal, cold, wrathful, complying with the men of the world and things of the world, to the scandal of religion and the fearful temptation of them that know them? The truth is, what between placing mortification in a rigid, stubborn frame of spirit, which is for the most part earthly, legal, censorious, partial, consistent with wrath, envy, malice, pride, on the one hand, and pretences of liberty, grace, and I know not what, on the other, true evangelical mortification is almost lost amongst us.

It is our duty to be “perfecting holiness in the fear of God,” 2 Cor. 7:1; to be “growing in grace” every day, 1 Pet. 2:3, 2 Pet 3:18; to be “renewing our inward man day by day,” 2 Cor. 4:16. Now, this cannot be done without the daily mortifying of sin.

This, then, is the first general principle of our ensuing discourse: Notwithstanding the meritorious mortification, if I may so speak, of all and every sin the cross of Christ; notwithstanding the real foundation of universal mortification laid in our first conversion, by conviction of sin, humiliation for sin, and the implantation of a new principle opposite to it and destructive of it; — yet sin doth so remain, so act and work in the best of believers, whilst they live in this world, that the constant daily mortification of it is all their days incumbent on them.

Before I proceed to the consideration of the next principle, I cannot but by the way complain of many professors [of Christianity] of these days, who, instead of bringing forth such great and evident fruits of mortification as are expected, scarce bear any leaves of it. There is, indeed, a broad light fallen upon the men of this generation, and together therewith many spiritual gifts communicated, which, with some other considerations, have wonderfully enlarged the bounds of professors and profession; both they and it are exceedingly multiplied and increased. Hence there is a noise of religion and religious duties in every corner, preaching in abundance, — and that not in an empty, light, trivial, and vain manner, as formerly, but to a good proportion of a spiritual gift, — so that if you will measure the number of believers by light, gifts, and profession, the church may have cause to say, “Who hath born me all these?” [Ie. There are lots of knowledgeable and religious people today.]

But now if you will take the measure of them by this great discriminating grace of Christians, perhaps you will find their number not so multiplied. Where almost is that professor who owes his conversion to these days of light, and so talks and professes at such a rate of spirituality as few in former days were, in any measure, acquainted with (I will not judge them, but perhaps boasting what the Lord hath done in them), that does not give evidence of a miserably unmortified heart? If vain spending of time, idleness, unprofitableness in men’s places, envy, strife, variance, emulations, wrath, pride, worldliness, selfishness, 1 Cor. 1, be badges of Christians, we have them on us and amongst us in abundance.

And if it be so with them who have much light, and which, we hope, is saving, what shall we say of some who would be accounted religious and yet despise the gospel light, and for the duty we have in hand, know no more of it but what consists in men’s denying themselves sometimes in outward enjoyments, which is one of the outmost branches of it, which they will seldom practice? The good Lord send out a spirit of mortification to cure our distempers, or we are in a sad condition!

There are two evils which certainly attend every unmortified professor; — the first, in himself; the other, in respect of others:–

1. In himself. Let him pretend what he will, he hath slight thoughts of sin; at least, of sins of daily infirmity. The root of an unmortified course is the digestion of sin without bitterness in the heart. When a man hath confirmed his imagination to such an apprehension of grace and mercy as to be able, without bitterness, to swallow and digest daily sins, that man is at the very brink of turning the grace of God into lasciviousness, and being hardened by the deceitfulness of sin. Neither is there a greater evidence of a false and rotten heart in the world than to drive such a trade.

To use the blood of Christ, which is given to cleanse us, 1 John 1:7, Tit. 2:14; the exaltation of Christ, which is to give us repentance, Acts 5:31; the doctrine of grace, which teaches us to deny all ungodliness, Tit 2:11,12 to countenance sin, is a rebellion that in the issue will break the bones.

At this door have gone out from us most of the professors that have apostatized in the days wherein we live. For a while they were most of them under convictions; these kept them unto duties, and brought them to profession; so they “escaped the pollutions that are in the world, through the knowledge of our Lord Jesus Christ,” 2 Pet. 2:20: but having got an acquaintance with the doctrine of the gospel, and being weary of duty, for which they had no principle, they began to countenance themselves in manifold neglects from the doctrine of grace. Now, when once this evil had laid hold of them, they speedily tumbled into perdition.

2. To others. It hath an evil influence on them on a twofold account:–

(1.) It hardens them, by begetting in them a persuasion that they are in as good condition as the best professors. Whatever they see in them is so stained for want [lack] of this mortification that it is of no value with them. They have a zeal for religion; but it is accompanied with want [lack] of forbearance and universal righteousness. They deny prodigality, but with worldliness; they separate from the world, but live wholly to themselves, taking no care to exercise loving-kindness in the earth; or they talk spiritually, and live vainly; mention communion with God, and are every way conformed to the world; boasting of forgiveness of sin, and never forgiving others. And with such considerations do poor creatures harden their hearts in their unregeneracy.

(2.) They deceive them, in making them believe that if they can come up to their condition it shall be well with them; and so it grows an easy thing to have the great temptation of repute in religion to wrestle withal, when they may go far beyond them as to what appears in them, and yet come short of eternal life.

May God grant us a desire to come against our own sin, with the help and power of the Holy Spirit, so we may be more obedient because we hate sin as it is an affront to the One we love!

— David

(For those interested, you can also read it online here.)

Pure White Flower

David’s Digest: Walk Worthy of Your Calling

November 2, 2022 / / 0 Comments 
Jude 1 - "Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:"

God’s people are “called”:

Romans 1:6 - "Among whom are ye also the called of Jesus Christ:"

Ephesians 4:1 - "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation [calling] wherewith ye are called,"

2 Thessalonians 1:11 - "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:"

2 Timothy 1:9 - "Who hath saved us, and called us with an 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,"

2 Peter 1:10 - "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:"

But what does this calling look like? How do we evidence we are actually “called” ones, and thus actually one of God’s people?

Puritan Thomas Manton examines several ways, but below is one way that I believe is extra important in our day. It comes from his excellent commentary on the Epistle of Jude.

You can listen to this part of verse 1 here:

or download it:

Download

The entire book is available here on Monergism’s site, and this section starts on PDF page 24…

…or you can listen to the entire book on this page:

Thomas Manton – Jude Commentary

From Thomas Manton:

Verse 1. — Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

5. It may be evidenced by the fruits and effects of a call; the call infers a change of the former estate, both in heart and life.

[2.] In the life there will be a change; men will walk worthy their calling, not disgracing it by scandals or unseemly practices: Eph. iv. 1, ‘I beseech you, brethren, walk worthy of the vocation wherewith ye are called;’ that is, suitable to the purity, suitable to the dignity of it. When David was a shepherd, he thought of nothing else but keeping his father’s sheep; but when God called him to be a shepherd of the people, then he had other projects, and was of other manner of behaviour.

A new calling requires a new conversation [behavior of life]: so 1 Thes. ii. 12, ‘Walk worthy of God, who hath called you to his kingdom and his glory.’ The divine calling puts an honour upon you: it is not for princes to ‘embrace the dung,’ nor for eagles to catch flies; to be vain [showy, empty, useless for God], voluptuous [given to the enjoyments of luxury and pleasure], carnal, and worldly, as others are: you are called to the fellowship of saints and angels; will it become one of your hopes to drive on such a low design as a worldly interest?

If you saw a man labouring in filthy ditches, and soiling himself as poor men do, would you believe that he were heir-apparent to a crown, called to inherit a kingdom? Who will believe your calling when you stick in the mud of pleasures, and are carried on with such a zealous respect after secular interests?

The apostle reproves the Corinthians for ‘walking as men,’ 1 Cor. iii. 3. Some walk as beasts, others are of a more civil strain; but this is but as men: you should walk more sublimely [high in excellence], above the ordinary rate of flesh and blood. When Antigonus was going into the house of a harlot, one told him, Thou art a king’s son. Oh! remember your dignity, and walk worthy of your high calling; walk as having the world under your feet, with a holy scorn and contempt of sublunary [earthly, pertaining to this world] enjoyments.

And as you should walk worthy of the dignity of your calling, so of the purity of it: ‘He that hath called you is holy,’ 1 Peter i. 15; and your condition is a ‘holy calling,’ 2 Tim. i. 9; and the end of your calling is holiness: 1 Thes. iv. 7, ‘God hath called us unto holiness.’ All which are so many engagements to urge us to the more care. A filthy, loose conversation [behavior of life] will never suit with this calling; you are a shame and a stain to him that calls you if you walk thus: as some in the prophet are said to pollute God, Ezek. xxxi. 9, namely, as their pollutions were retorted upon God.

Someone who takes the name of Christ upon themselves is required to live a different life than the rest of the world. Holiness not only means separate but pure, and it’s not any separation or purity, but God’s separation and purity, His holiness — our holiness should be godliness, and this should encompass every area of our life, at all times in our lives, in some fashion.

Are the things of the world around us, especially entertainments and the like, and how we spend our time, part of the holiness of God, which is perfect and absolute purity?

Philippians 4:8 - "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things."

1 John 2:15 - "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."

And we have a God-given duty to work on these things, with the help and strength of the Holy Spirit:

Romans 8:13 - "For if ye live after the flesh, ye shall die: but if ye [us, our work] through the Spirit [with His help and strength] do mortify [our duty to labor to perform] the deeds of the body [the carnal, sinful man], ye shall live [if you actually work to do this, with the Spirit's help and strength]."

Colossians 3:5 - "Mortify [a command of duty for us to perform] therefore your members which are upon the earth..."

May God give us a holy desire to be obedient to Him in all areas of our lives, and may He grant us a desire and help by His Spirit to think on the things of Him, and His blessed Son Christ Jesus, the most lovely of all, and to put away (mortify) the things of the world, especially those which might be most pleasing to our carnal man, and may we do all these things to not be a reproach on the Lord Jesus’ name, and out of love to Him who has betrothed us and whose name we have taken upon ourselves.

— David

David’s Digest: Don’t Be a CHRINO

July 15, 2021 / / 0 Comments

I believe Scripture defines two kingdoms on earth: the kingdom of God and the kingdom of the world, influenced by Satan:

Mark 1:14-15 – “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”

Eph 2:2 – “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience“

I also believe the following implies that time is a factor of servitude. For example, when one spends time pursuing either mammon or God, they are serving one or the other:

Matt 6:24 – “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.“

Besides mammon, I believe generally the activities of our lives that we can engage in fall into being a part of the kingdom of God or the kingdom of the world; and, like mammon, if it is part of one, it cannot be part of the other. If we were to list all the activities in our lives throughout the week and categorize them honestly as being part of the kingdom of God or the kingdom of the world, in what kingdom would they end up?

How much of our lives is spent participating in, and thus serving, the kingdom of the world; and therefore, how much of our lives is spent not in the service of Christ and following Him? And then are we actually servants of Christ?

To use the political vernacular of the day, are we just CHRINOs — Christians in name only?

It is possible to say we are Christians and not be:

Matt 7:21-23 – “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

James 2:19-20 – “Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead?”

1 John 4:20 – “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?”

Judas was a Christ-follower, but externally only and not in his heart truly. (You can listen to an excellent sermon on Judas being a Christian in name only here.)

 

Christianity isn’t something we do — it’s who we are. We shouldn’t fit Christianity into the rest of the things in our lives — the rest of the things in our lives should fit into our Christianity, directed by the Word of God, the Bible.

 

How is our Lord’s Day keeping? Is the day — the whole day — kept holy, set apart for the worship of Christ and religious exercises? Here is what Puritan Thomas Watson said in part regarding the 4th Commandment, which you can listen to here, Part 1, Part 2, Part 3, or all the commandments in their entirety:

Use one. See here the Christian’s duty, “to keep the Sabbath-day holy.”

(1) The whole Sabbath is to be dedicated to God. It is not said, Keep a part of the Sabbath holy but the whole day must be piously observed. If God has given us six days, and taken but one to himself, shall we grudge him any part of that day? This would be sacrilege. … Let those who say, that to keep a whole Sabbath is too Judaical, show where God has made any abatement of the time of worship; where he has said, you shall keep but a part of the Sabbath; and if they cannot show that, it robs God of his due. That a whole day be designed and set apart for his special worship, is a perpetual statute, while the church remains upon the earth, …

(2) As the whole Sabbath is to be dedicated to God, so it must be kept holy. …

“If you turn away your foot from the Sabbath, from doing your pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable: and shall honor him, not doing your own ways, nor finding your own pleasure, nor speaking your own words.” Isaiah 58:13. Here is a description of rightly sanctifying a Sabbath.

“If you turn away your foot from the Sabbath.” This may be understood either literally or spiritually. Literally, that is, if you withdraw your foot from taking long walks or journeys on the Sabbath-day. So the Jewish doctors expound it. Or, spiritually, if you turn away your affections (the feet of your soul) from inclining to any worldly business.

“From doing your pleasure on my holy day.” That is, you must not do that which may please the carnal part, as in sports and recreations. This is to do the devil’s work on God’s day.

“And call the Sabbath a delight.” Call it a delight, that is, esteem it so. Though the Sabbath is not a day for carnal pleasure, yet holy pleasure is not forbidden. The soul must take pleasure in the duties of a Sabbath…

“Not doing your own ways.” That is, you shall not defile the day by doing any servile work.

“Nor finding your own pleasure.” That is, not gratifying the fleshly part by walks, visits, or recreations.

“Nor speaking your own words.” That is, words unsuitable for a Sabbath; vain, impertinent words; discourses of worldly affairs.

 

Now, how about the rest of our lives? How do our lives compare to the following?

From AW Pink’s “A Fourfold Salvation”, part 3 on “Salvation from the Power of Sin“:

But not only must the new nature be fed, it is equally necessary for our spiritual well-being that the old nature should be starved. This is what the apostle had in mind when he said, “Make not provision for the flesh, unto the lusts thereof” (Rom. 13:14). To starve the old nature, to make not provision for the flesh, means that we abstain from everything that would stimulate our carnality; that we avoid, as we would a plague, all that is calculated to prove injurious to our spiritual welfare.

Not only must we deny ourselves the pleasures of sin, shun such things as the saloon, theatre, dance, card-table, etc., but we must separate ourselves from the worldly companions, cease to read worldly literature, abstain from everything upon which we cannot ask God’s blessing.

Our affections are to be set upon things above, and not upon things upon the earth (Col. 3:2).

Does this seem a high standard, and sound impracticable? Holiness in all things is that at which we are to aim, and failure to do so explains the leanness of so many Christians. Let the young believer realize that whatever does not help his spiritual life hinders it.

 

Or this, from J.C. Ryle’s Holiness book (Chapter 19, which you can listen to here, Part 1, Part 2, or in its entirety):

I must honestly declare my conviction that, since the days of the Reformation, there never has been so much profession of religion without practice, so much talking about God without walking with Him, so much hearing God’s words without doing them, as there is in England at this present date. Never were there so many empty tubs and tinkling cymbals! Never was there so much formality and so little reality. The whole tone of men’s minds on what constitutes practical Christianity seems lowered. The old golden standard of the behaviour which becomes a Christian man or woman appears debased and degenerated.

You may see scores of religious people (so-called) continually doing things which in days gone by would have been thought utterly inconsistent with vital religion. They see no harm in such things as card-playing, theatre-going, dancing, incessant novel-reading, and Sunday-travelling, and they cannot in the least understand what you mean by objecting to them! The ancient tenderness of conscience about such things seems dying away and becoming extinct, like the dodo. When you venture to remonstrate with young communicants who indulge in them, they only stare at you as an old-fashioned, narrow-minded, fossilized person and say, “Where is the harm?” In short, laxity of ideas among young men, and “fastness” and levity among young women, are only too common characteristics of the rising generation of Christian professors.

Now in saying all this I would not be mistaken. I disclaim the slightest wish to recommend an ascetic religion. Monasteries, nunneries, complete retirement from the world, and refusal to do our duty in it, all these I hold to be unscriptural and mischievous nostrums. Nor can I ever see my way clear to urging on men an ideal standard of perfection for which I find no warrant in God’s Word, a standard which is unattainable in this life, and hands over the management of the affairs of society to the devil and the wicked. No; I always wish to promote a genial, cheerful, manly religion, such as men may carry everywhere and yet glorify Christ.

 

Or this, from Puritan Thomas Manton:

John 17:16 – “They are not of the world, even as I am not of the world.”

2. Observe again, an excellent means to digest the world’s neglect is to consider the example of Christ. It is our duty, it will be for our comfort, and it turneth to our profit.

1. It is our duty. In his example we have a taste of his Spirit: ‘I am not of the world,’ said Christ; and we should ‘ imitate Christ as dear children,’ Eph. v. 1. They that love to live in delight and pleasures are but christians in name. If we had no other reason to contemn the vanity of the world than the life of Christ, this were enough. Who was wisest, Christ or you ? Who can make the better choice, Christ or you? Who is in error, Christ or you? Christ chose a poor life, and you affect [work to acquire] greatness.

 

Claiming to be a Christian and not living as one can also be taking the Lord’s name in vain. If we say we are Christians, we take the name of Christ as ours (like when a new wife takes her husband’s surname).

For example, besides potentially swearing falsely, Puritan commentator Matthew Henry suggests the following is one of the ways of taking God’s name in vain:

Prov 30:7-9 – “7 Two things have I required of thee; deny me them not before I die: 8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: 9 Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.”

Lest I should steal, and take the name of my God in vain, that is, discredit my profession of religion by practices disagreeable to it.

 

And here is Thomas Watson on the 3rd Commandment (which you can listen to in its entirety here) giving his explanations of some of the ways we can take the Lord’s name in vain:

Exo 20:7 – “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.”

[2] We take God’s name in vain, when we profess God’s name but do not live answerably to it, we take it in vain. They profess that they know God, but in works they deny him, Titus 1:16. When men’s tongues and lives are contrary to one another, when, under a mask of profession, they lie and deceive, and are unclean, they make use of God’s name to abuse him, and take it in vain. “Pretended holiness is merely double wickedness.” “The name of God is blasphemed among the Gentiles because of you.”, Rom 2:24. When the heathen saw the Jews, who professed to be God’s people, to be scandalous, it made them speak evil of God, and hate the true religion for their sakes.

[4] We take God’s name in vain, when we worship him with our lips but not with our hearts. God calls for the heart, “My son, give me your heart.”, Prov 23:26. The heart is the chief thing in religion; it draws the will and affections after it, as the Primum Mobile [the outermost moving sphere that carried the others with it in the geocentric view of the universe] draw the other orbs along with it. The heart is the incense which perfumes our holy things. The heart is the altar which sanctifies the offering. When we seem to worship God but withdraw our heart from him, we take his name in vain. “These people honor me with their lips, but their hearts are far from me. They worship me in vain.”, Matthew 15:8-9

Hypocrites take God’s name in vain: their religion is a lie; they seem to honor God but they do not love him; their hearts go after their lusts [generally, any corrupt desires of the heart]. “They set their heart on their iniquity.”, Hos 4:8. Their eyes are lifted up to heaven but their hearts are rooted in the earth, Ezek 33:31. These are devils in Samuel’s mantle.

Superstitious people take God’s name in vain. They bring him a few ceremonies which he never appointed, bow at Christ’s name and cringe to the altar but hate and persecute God’s image.

 

Further, do we have oil in our lamps, or are we just holding empty ones?

Is our true purpose in life God and His glory alone?

Is our eye single toward Christ? Are our treasures, and thus our hearts, on things of this world, or Christ Himself and heavenly things?

And finally, are we ravished with the beauty of Christ? Do we wish to be in His presence more each day, in prayer now and in person in heaven one day? Is he our all?

The Song of Solomon is an allegory of the relationship between Christ and His bride, the Church. If you’ve never read through it with that in mind, I would encourage you to do so. And here are other excellent sermons, focusing on some of this relationship, and the Church’s desire, and those individuals that make up the bride of Christ, for Christ, the excellency it (the Church) and they (the individuals) see in Him, and its and their desire for communion with Him:

I believe the kingdom of Christ is real, here, and now, and is not yoked with the kingdom of the world; and those that take the name of Christ I believe should strive to live life in and focused on Christ and His kingdom, participating much in heavenly things, purposing all things for God’s glory, separated as much as possible from the world’s kingdom and its accoutrements.

May God grant us a desire for the things of the world to die to us, and may He grant that they indeed do!

Your main and principal motive as a Christian should always be to live for Christ. To live for glory? Yes, but for his glory. To live for comfort? Yes, but be all your consolation in him. To live for pleasure? Yes, but when you are merry, sing psalms, and make melody in your hearts to the Lord. To live for wealth? Yes, but to be rich in faith. You may lay up treasure, but lay it up in heaven.

– Charles Spurgeon

1 John 2:15 – “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.”

Rom 12:2 – “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”

Psa 73:25-26 – “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.”

Phil 4:8 – “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.“

— David

David’s Digest: You Must Deny Yourself

March 23, 2021 / / 0 Comments

Matthew 16:24 – “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.“

By nature, we are all self-centered. Every sin has some idolatry in it, where we are self-gods (ie. God said to do or not do something, and in a certain way, and we say, “No, I know better”, which is defacto saying we will not have God be our God, but ourselves). The original sin was to be God (while the temptation was to “be as gods”, Gen 3:5, in the end, since only one God can exist at a time by definition, the reality was that they wanted to be God).

According to the above verse, we are required to deny ourselves to be a disciple of Christ. Then, it seems it would follow that we really cannot be good Christians with each other without it either, which makes sense from experience as well.

Along the lines with how important I believe Jonathan Edwards’ Charity and Its Fruits as sort of being part of “Christianity 101”, that every person claiming the name of Christ should attend to, I believe Thomas Manton’s A Treatise of Self-Denial is right up there along with it.

And so, to help make it available in audio format for those who might rather listen than read, I recently finished recording the entire treatise, which you can access as one of our Readings pages here:

A Treatise of Self-Denial

And if you want to read it, you can find it here: https://www.monergism.com/treatise-self-denial-free-ebook

I cannot emphasize how important I believe Mr. Manton’s exposé is. We hope you’ll take the time to go through it, and may God guide your studies.

— David

David’s Digest: Bridle the Tongue

February 5, 2021 / / 0 Comments

James 1:26 – “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

This little member of our body can do so much damage and be so abominable — from blasphemies to slanders. And so, it is important it be bridled.

Puritan Thomas Manton in his most excellent work “A Practical Commentary, or an Exposition with Notes, on the Epistle of James” explains why he believes James felt this was important to include.

You can listen to all of verse 26 here:


or download it:
Download

The entire book is available here: https://ia800904.us.archive.org/2/items/apracticalcomme01mantgoog/apracticalcomme01mantgoog.pdf, and this section starts on PDF page 167 (in the print, page 148), or you can get it in other formats here…

…or you can listen to the entire book on this page:
Thomas Manton – James Commentary

From Thomas Manton:

Verse 26. – If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. 

The apostle, having showed the blessedness of those which are doers of the word, lest any should seem to challenge a share in it to whom it doth not belong, he discovers who are hearers only and not doers of the word; men that do allow themselves in any known sin; and he instances in the evils of the tongue.

Question: Before I open the words any further, I shall inquire why James does pitch so much weight upon this one particular, it seeming so inconsiderable in itself, and it having so little respect to the context?

Answer: The reasons assigned in the answer will afford us so many notes.

Reason 1.

Because this is a chief part of our respect to our neighbour; and true love to God will be manifested by love to our neighbour. They do not usually detract from others, whom God hath pardoned. He that said, “Thou shalt love God,” hath also said, “Thou shalt love thy neighbour.” Though the object be diverse, yet the ground for obedience is the same.

Therefore the apostles usually bring this argument to unmask and discolour hypocritical persuasions: as, “He that saith he is in the light, and hateth his brother, is in darkness even till now” (1 John ii. 9). So, “If he shut up his bowels from his brother, how dwelleth the love of God in him?” (1 John iii. 17, 18.) How can it be imagined that those that are sensible of the love of God, should be merciless towards others? So, “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John iv. 20.) The good and attractiveness that are in others is an object of the senses, and usually they make a strong impression. Well then, do not flatter yourselves with duties of worship in the neglect of duties of commerce.

Reason 2.

Because of the natural proneness that is in us to offend with the tongue. Censuring is a pleasing sin, extremely compliant with nature. How propense the nature of man is to it, I shall show you in the third chapter. Speech is the discovery of reason: corruption soon runs out that way.

Well then, watch over it; the more natural corruptions are, the more care should we use to suppress them: “I will take heed to my ways, that I offend not with my tongue” (Psa. xxxix. 1); there needs special caution for that: and, as you should watch, so you should pray, and desire God to watch over your watching: “Set a watch before my mouth, keep the door of my lips” (Psa. cxli. 3). The awe of God is a great restraint.

Reason 3.

Because it was the sin of that age; as appears by his frequent dissuasives: see verse 19. So chapter iii. per totum. So chapter iv. 11, etc. The note is, it is an ill sign to be carried away with the evil of the times. It is a description of wicked men that they “walked according to the course of this world” (Ephes. ii. 2): in the original, according to the age, as the manner of the times went.

So, “Be not conformed to this world” (Rom. xii. 2); or “to this age”; the meaning is, do not get into the garb of the times. So, “He walked after the trade of Israel” (2 Chron. xvii. 4). Many do so; they walk after the fashion and trade of the country and times wherein they live. Oh consider, this is the sure note of a vain [useless] profession. Sins, when they grow common, become less odious; and therefore slight spirits commit them without remorse.

Reason 4.

Because it seems so small a sin; and, having laid aside grosser sins, they did the more securely continue in the practice of it. They were not adulterers, drunkards; and, therefore, flattering themselves with a show of holiness, they did the more freely censure and detract from others. Note, indulgence in the least sin cannot stand with grace: your religion is vain, if you do not refrain your tongue.

They are miserably mistaken that hope to redeem their souls from the guilt of one sin by abstaining from the practice of another. Some are precise in small things, that they may be excused for non-observance of the weightier things of the law; as the stomach when it cannot digest solid food, naturally desires to fill itself with water, or such light stuff as breeds nought [nothing] but wind. The Pharisees tithed mint and cummin, etc. Others avoid grosser sins, and hope that it is an excuse for other corruptions that are not so odious. We all plead, “Is it not a little one, and my soul shall live?”

Reason 5.

Because this is usually the hypocrite’s sin. Hypocrites, of all others, are least able to bridle their tongue; and they that seem to be religious, are most free in censuring.

Partly because, being acquainted with the guilt of their own spirits, they are most apt to suspect others. Nazianzen said of his father, he being of an innocent and candid soul, was less apt to think evil of others; and he gives this reason, goodness is least suspicious, and plain hearts think all like themselves.

Partly because they use to be much abroad [observing others], that are so little at home their own hearts]. Censuring is a trick of the Devil, to take off the care from their own hearts; and therefore, to excuse indignation against their own sins, their zeal is passionate in declaiming against the sins of others. Gracious hearts reflect most upon themselves: they do not seek what to reprove in others, but what to lament in themselves.

Partly because they are not so meek and gentle as true Christians. When a man is sensible of his own failings, he is very tender in reflecting upon the weaknesses of others: “Ye which are spiritual, restore him with meekness” (Gal. vi. 1): they which are most spiritual, are most tender to set a fallen Christian “in joint” again.

Partly because a hypocrite is a proud person; he would have every one to be his own foil, and therefore he blemishes others. Diotrephes would be prating against John, “because he loved the pre-eminence” (3 John 9).

Partly because hypocrites are best at their tongue, and therefore cannot bridle it. When men make religion a talk, their way is to blemish others: it is a piece of their religion.

The Lord give you to discern into your own souls, whether these dispositions be not in you, or no.

Reason 6.

Because there is such a quick intercourse between the tongue and the heart, that the tongue is the best discovery of it; and therefore (says the apostle) is their religion vain, if they cannot bridle their tongues. Seneca said, that the speech is the express image of the heart; and a greater than he said, “Out of the abundance of the heart the mouth speaketh.”

The quality of many men’s religion may be discerned by the intemperateness of their language; words are but the excrements and overflow of their wickedness. A man may soon discern of what religion they are (says Pareus of the Jesuits) that, like angry curs, cannot pass by one another without snarling.

May God grant us a sense of our own sins, a tenderness to the failings of others, a hatred of the least sin, and help in the watch over the small member of our body that can do so much evil!

James 3:1-8: My brethren, be not many masters, knowing that we shall receive the greater condemnation.

2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

3 Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

— David

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