Sunday Leftovers (6/8/08)

Why is substitutionary atonement so important? Two reasons — one theological and one applicational.

For the first, J. I. Packer offers a summary definition of the atonement in his article, "Sola Fide: the Reformed Doctrine of Justification":

This is the characteristic doctrine of the Reformation concerning the death of Christ. It was an act of obedient substitution on his part, an acceptance in his own person of the penalty due to us, in virtue of which the holy Judge declares guilty sinners immune from punishment and righteous in his sight. The great exchange is no legal fiction, no arbitrary pretense, no mere word-game, on God's part, but a costly achievement. The divinely established solidarity between Christ and his people was such that he was in truth "made sin" for us, and "bore in his soul the dreadful torments of a condemned and lost man," so that in our souls the joy of knowing God's forgiveness and favor might reign forever. This, to the Reformers, was the heart and height of the work of divine grace, not to be wrangled over, but to be trusted and adored.

For the latter, Milton Vincent, in his book A Gospel Primer, offers a summary application of the gospel — preach it to yourself every day:

There is simply no other way to compete with the forebodings of my heart, and the lies of the world and the Devil than to overwhelm such things with daily rehearsings of the gospel.…As long as I am inside the gospel, I experience all the protection I need from the powers of evil that rage against me. It is for this reason that the Bible tells me to "take up" and "put on" the whole armor of God…

That God would tell me to "take up" and "put on" this gospel armor alerts me to the fact that I do not automatically come into each day portected by the gospel. In fact, these commands imply that I am vulnerable to defeat and injury unless I seize upon the gospel and arm myself with it from head to toe. And what better way is there to do this than to preach the gospel to my self and to make it the obsession of my heart throughout each day?

Sunday Leftovers (5/25/08)

Sunday afternoon I began reading a book I bought about a month ago — Jesus Made in America: A Cultural History from the Puritans to the Passion of the Christ. The author, Stephen Nichols, is attempting to trace the history of American thought towards Jesus Christ and how that thinking was heavily influenced by contemporary cultural values. It has not made for a healthy understanding of Christ at the end of the first decade in the 21st century. It is that unhealthy and unbiblical thinking about Christ that has motivated my current sermon series, seeking to give us a more complete view of the magnitude of Christ's atoning work on the cross.

The last paragraph of his introduction sounded the warning for today's American church particularly well:

The history of the American evangelical Jesus reveals that such complexities as the two natures of Christ have often been brushed aside, either on purpose or out of expediency. Too often his deity has been eclipsed by his humanity, and occasionally the reverse is true. Too often American evangelicals have settled for a Christology that can be reduced to a bumper sticker. Too often devotion to Jesus has eclipsed theologizing about Jesus. Today's American evangelicals may be quick to speak of their love for Jesus, even wearing their devotion on their sleeve, literally in the case of WWJD bracelets. But they may not be so quick to articulate an orthodox view of the object of their devotion. Their devotion is commendable, but the lack of a rigorous theology behind it means that a generation of contemporary evangelicals is living off of borrowed capital. This quest for the historical Jesus of American evangelicalism is not just a story of the past; it perhaps will help us understand the present, and it might even be a parable for the future. This parable teaches us that Jesus is not actually made in America. He is made and remade and remade again. What will next year's model look like?

Sunday Leftovers (5/18/08)

What does it mean that God is a righteous judge? John Piper offers this explanation:

God’s righteousness is essentially his unswerving allegiance to his own name and his own glory. God is righteous to the degree that he upholds and displays the honor of his name. He is righteous when he values most what is most valuable, and what is most valuable is his own glory. Therefore God’s justice, his righteousness, consists most fundamentally in doing what is consistent with the esteem and demonstration of his name, his glory. God would be unrighteous if he did not uphold and display his glory as infinitely valuable.

That righteousness to uphold and defend and honor His name and person as the most glorious treasure also necessitates the judgment of God — that is, His judgment of sin and unrighteousness (or "undelight" in Him — treasuring other possessions or people above Him) is right for Him.

So He pours out His wrath on unbelieving people.

And He pours out His wrath on Christ so that all who believe in Christ are spared His wrath and given His righteousness.

Do not miss this: there is now no condemnation for those who are in Christ Jesus (Rom. 8:1). No condemnation. No disparaging looks. No regrets for His saving work. No further judgment. The lexicon for the Greek New Testament says that the word condemnation "does not denote merely a pronouncement of guilt, but the adjudication of punishment." This is Paul's very point in Rom. 8 — there is no longer any punishment to be passed down by the Judge. Judgment is done. We are free.

This is why we can say in response to the Biblical truth of the gospel — be joyful!


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In one of my illustrations Sunday morning, I made passing reference to the number of believers now in China. Later in the day, I picked up my latest copy of Christian History & Biography and found that the entire issue was devoted to China and the influence of Christianity in that country, particularly over the past 100 years. I am a long way from finishing it, but it looks to be very interesting (at the moment, none of the articles are yet posted online, but over the next few weeks, they will post them).

Sunday Leftovers (5/11/08)

A few thoughts about various items in Sunday's sermon —

Ransom is release from sin. And I need release from sin (though you and I are both want to admit it). In a recent blog post on Desiring God, Abraham Piper helped me think clearly about this issue. We usually think ourselves to be more righteous than others who have more obvious demonstrations of inherent unrighteousness. But, reflecting on the story of the woman caught in adultery, Piper notes,

[Jesus] seems to have two categories in this story: perfect and not perfect. So what Jesus really suggests is, if you are in the latter category, what in the world do you think you’re doing judging other people who are also imperfect just like you?

The fact that I’m imperfect in a different way—that I don’t sin the same as the guy who gave me the old highway salute—is totally irrelevant to Jesus. As long as I’m any kind of sinner, no matter how benign my faults might seem, I am still just that—a sinner, the same as an adulteress or a gesticulatively angry driver.

There is only one place I belong, and it’s not standing with stones in my fists, threatening someone else in the “not perfect” category. No, the only place I belong is crouching in hope at the feet of Jesus with the adulteress, and hopefully, with that other guy on the interstate, too.

Jesus is right: worldly leadership is proud, authoritative and "tyrannical," and not servant-hearted. I thought much about verse 42 in this passage, and thought about numerous secular books on leadership that often tout something akin to what we would recognize as servant leadership. Is Jesus' statement accurate?, I wondered. Then I thought of the implications of the words are recognized and lord it over them and great men and exercise authority. What Jesus is pointing to is the issue of pride and self-exaltation (and not Christ-exaltation) and self-dependence (and not Christ-dependence).

And then I thought of a book written 20 years ago by historian Paul Johnson, in which he sought to examine the personal lives of those who have significantly influenced intellectual thought in Western culture. He examined the lives of men like Rousseau, Shelley, Marx, Tolstoy, Hemingway and Sartre, asking the question, "How did they run their own lives? With what degree of rectitude did they behave to family, friends, and associates? Were they just in their sexual and financial dealings? Did they tell, and write, the truth? And how have their systems stood up to the test of time and praxis?"

This is how he concludes The Intellectuals:

What conclusions should be drawn? Readers will judge for themselves. But I think I detect today a certain public scepticism when intellectuals stand up to preach to us…The belief seems to be spreading that intellectuals are no wiser as mentors, or worthier as exemplars, than the witch doctors or priests of old. I share that scepticism. A dozen people picked at random on the street are at least as likely to offer sensible views on moral and political matters as a cross-section of the intelligentsia. But I would go further. One of the principal lessons of our tragic century, which has seen so many millions of innocent lives sacrificed in schemes to improve the lot of humanity, is — beware intellectuals. Not merely should they be kept well away from the levers of power, they should also be objects of particular suspicion when they seek to offer collective advice. Beware committees conferences and leagues of intellectuals. Distrust public statements issued from their serried ranks. Discount their verdicts on political leaders and important events. For intellectuals, far from being highly individualistic and non-conformist people, follow certain regular patterns of behaviour. Taken as a group, they are often ultra-conformist within the circles formed by those whose approval they seek and value. That is what makes them, en masse, so dangerous, for it enables them to create climates of opinion and prevailing orthodoxies, which themselves often generate irrational and destructive courses of action. Above all, we must at all times remember what intellectuals habitually forget: that people matter more than concepts and must come first. The worst of all despotisms is the heartless tyranny of ideas. [my emphasis]

Those who serve as worldly leaders — those who are esteemed as "great men" — are, in fact, unworthy as leaders because they are unworthy servants. Just as Jesus said.

Because Christ paid such a great price to redeem us from sin, our hearts should abhor that sin. Yet so often we are inclined to and even love the very thing Christ has redeemed us from. Spurgeon said it well —

Do you roll sin under your tongue as a sweet morsel and then come to God's house on Sunday morning and think to worship Him? Worship Him! Worship Him, with sin indulged in your life! If I had a dear brother who had been murdered, what would you think of me if I valued the knife that had been crimsoned with his blood?...Sin murdered Christ; will you be a friend to it? Sin pierced the heart of the incarnate God; can you love it? Oh, that there was an abyss as deep as Christ's misery, that I might at once hurl this dagger of sin into its depths, whence it might never be brought to light again! Begone, 0 sin! You are banished from the heart where Jesus reigns!

A few verses on the sacrifice of Christ

Here is the list of verses that I came up with from the Gospels that either directly stated or implied the sacrificial work of Christ (these are the verses that were the foundation for yesterday's message):

• Matthew 16:21ff
• Matthew 17:9-12
• Matthew 26:26-29
• Luke 2:34-35
• Luke 17:31
• Luke 22:37
• Luke 23:15
• Luke 23:28
• Luke 24:6ff, 26ff
• John 1:29, 36
  
• John 1:39
• John 2:19ff
• John 10:11-18
• John 16:17ff
• John 18:32
• John 19:11
  
• John 12:7
  
• John 19:30

Audio on the cross

I have recently come across several audio sermons that deal with themes related to the cross that I have found exceedingly helpful and encouraging.

At the recent Together for the Gospel conference, virtually all the speakers dealt with topics related to the cross and the atonement; I found particularly helpful the messages by Al Mohler, R. C. Sproul, and John MacArthur (though they were all excellent and worth listening to more than once).

I have also listened to a couple sermons lately by C. J. Mahaney, and been reminded how effectively he communicates themes about the cross. One three-part series that he did at Covenant Life Church is "Christ and Him Crucified."

Sunday Leftovers (5/4/08)

Since I didn't quite finish my sermon, here are a couple of thoughts that remain in my mind from this great passage:

What is interesting to note is that not only does the NT picture Christ as the lamb sacrificed, but also as the priest who offers Himself as that sacrifice (Heb. 9:10ff). It is a reminder that Scripture uses as many different pictures as possible for us to understand the depth of Christ’s work. There is no one image that is adequate for portraying the infinite wonder of Christ's atoning work (in fact, Eph. 2:7 suggests that it will be our eternal preoccupation and that the Lord will eternally unfold the riches of His grace extended through the cross).

Not only is Jesus Christ the Lamb of God, but He is the eternal Lamb. Revelation 13:8 tells us that there are names that have been written in the Lamb's book of life from the foundation of the earth. That is, already in the eternal past, God had ordained the coming of Christ and the sacrifice of Christ and the salvation of those who would trust in Christ — the Lamb of God. The sacrifice of Christ was not an afterthought on God's part, nor was it a secondary plan after the intrusion of sin "messed up" His plan. That Christ would be the sacrificed Lamb has always been God's eternal plan and purpose. John Piper said it this way:

…before the world was created there was a book called the “book of life of the Lamb who was slain.” The Lamb is Jesus Christ crucified. The book is the book of Jesus Christ crucified. Therefore, before God made the world he had in view Jesus Christ slain, and he had in view a people purchased by his blood written in the book. Therefore, the suffering of Jesus was not an afterthought, as though the work of creation did not go the way God planned. Before the foundation of the world God had a book called “the book of life of the Lamb who was slain.” The slaying of the Lamb was in view before the work of creation began.

And one final implication of Christ's sacrifice: If I am in conflict with another believer, or if I do not "like" (or love!) another believer, or if I am harboring unkind thoughts and judgmental attitudes toward another believer, I must recognize that the person I dislike is the person that was loved by the Triune Godhead in eternity past to the point that Christ joyfully and willingly endured the sacrifice on the cross to redeem and save that person for His glory! So on what basis might I say that it is acceptable to be purposefully out of fellowship with such a person. Yes, that person may think and act very differently than me, may have different priorities and desires than me, and may even be difficult to engage in conversation, but that is the very person that is the object of God's eternal and divine affections. How can I remain out of fellowship with Him and in fellowship with Christ?

Sunday Leftovers (4/27/08)

As I mentioned in my message, I have long been struck by the repeated emphasis on the necessity of Christ's death.

He had to go to the cross. It was not optional.

Why is it important to stress the necessity of the cross? Because there is a connection between what we believe about the cross and the way we live. And if we preach the necessity of the cross as, well — necessary, then we will be dependent on Christ for everything.

But if we do not recognize His necessary death, then we will be prone to two different kinds of temptations: 1) the assumption that we are satisfactory in our spiritual state and not dependent on God. He is good and helpful, but we do not need Him or His work. And, 2) in opposition to that idea, we might be subject to legalism as a means of spiritual life, with the resultant joylessness of a life that is completely dependent on our own work and merit, knowing that in no way do we measure up to the divine standard of holiness.

Interestingly, as I was preparing for this sermon on Sunday evening, I did a little surfing on the internet and found a series of five sermons on the necessity of Christ's death, preached by S. Lewis Johnson. His concluding statement to the series reflects what I have just noted: "Come to Christ, trust him, and rest on what he’s done. And know, by virtue of the fact, that he’s paid that penalty in full. Your debts paid. You’re free. Enjoy your forgiveness of sins."

Christ had to go to the cross. And now we live in liberty!

Sunday Leftovers (4/20/08)

Since Sunday morning, I've been thinking more about my message and the implications of sin and salvation on our spiritual life. I've even listened to the sermon again myself. Did I say what I wanted to say, the way I wanted to say it?

I was intentional in attempting to front-load the sermon with a number of Scriptures to demonstrate the weight of our sin. It is no small thing to say we are sinners. It is to acknowledge we are dead. In every way we are helpless before God (which is the point of Jesus in the initial Beatitudes).

I have always appreciated the distinction which I mentioned Sunday morning that no one is as bad as he could be (even the worst sinner can always sin in even more heinous ways); however, every person is affected in every part of his being by sin. That is, there is nothing in him that is perfectly righteous. Everything is tainted by his sin nature. He can do nothing good (read Romans 3). The unsaved man cannot please God in anyway because He cannot do anything for God's glory (1 Cor. 10:31), because He does not love God.

Our problem is that we tend (even as believers in Christ) to minimize both the extent and the effect of sin. Because of our propensity to compare ourselves favorably with others — and believing that God grades on a scale and that there are acceptable scores that fall short of perfection — we do not believe that our sin merits the wrath of God. We do not think that the short flash of anger in our eyes at another driver, a derogatory word mumbled under our breath at our co-worker, a bitter complaint about a late newspaper or slow internet connection, a fleeting lustful glance at a woman in the store, or a covetous glance through the Sunday sale papers is enough to merit hell. They are enough. They fall short of the glory of God. Each one of them is enough to condemn us eternally. We must feel that weight.

[Aside: since Sunday I have listened to several of the sermons from the Together for the Gospel conference held last week. Each of the messages have been outstanding, but the ones by John MacArthur ("The Sinner Neither Able Nor Willing: The Doctrine of Absolute Inability") and R. C. Sproul ("The Curse Motif of the Atonement") both related well to this very topic; together they painted a picture of our complete inability to save ourselves and God's righteous wrath to judge those who cannot save themselves.]

But we must likewise feel the weight of Matthew 1:21 — Jesus ("God Saves") came to rescue us from that very condemnation and hell. That is the wonder of the advent of Christ and the cross. God saves means that though we deserve every power that God can exert through His wrath, we get none of it if we trust Christ. God saves means He saves entirely and fully. Previously there was nothing within us that was righteous and for His glory. Now, having trusted Christ, we have His full righteousness and nothing that can condemn us. The transformation is remarkable.

And that transformation means that while we do well to examine our hearts, the foundation of our life and the focus of our life is to live each day grateful and trusting that what He has done is sufficient and He no longer harbors any animosity towards us and that He offers His grace and love with joy, not begrudgingly.

How glorious and significant that brief sentence, "He shall save His people from their sins is!"

Book Review: The Cross He Bore

I regularly look for and purchase and read books about Jesus Christ — and particularly Christ and the cross.

The cross is of first importance for the believer. We cannot think about it too much. We often think about it too little.

So when I read an encouragement by Tim Challies to purchase The Cross He Bore, I was intrigued. When he wrote about it again, I got online and ordered a copy.

I finished reading it yesterday. I will look to it and read it again.

The size of the book is unimpressive (exactly 100 pages, divided into 13 chapters that each stand alone in their content).

But the writing is superb. In each chapter, Leahy contemplates a single verse, focusing on some aspect of the preparation for or the crucifixion of Christ itself. The texts are all familiar, but his insights are almost always unique, sobering, and helpful for worship and communion preparation.

An example. In the chapter, "The Butt of Mockery," considering Matthew 26:67-68, he writes this:

Many hands were raised against him, both human and demonic, but Christ knew that there was one hand above all others that smote him. And as he bore our sins that hand did not spare him. 'It was the will of the Lord to bruise him; he has put him to grief…' (Isa. 53:10).

In the same chapter, he later he adds,

…in many ways all Christians fail to be as sensitive to the presence of evil as they should be. But the sinless one was totally sensitive to the presence of evil. We must not, therefore, limit his redemptive sufferings to the last few days of his life before the crucifixion and to his actual agony on the cross. William Symington rightly affirms, 'In every case He suffered for us, never for Himself'; and he adds, 'Not one throb of pain did He feel, not one pang of sorrow did He experience , not one sigh of anguish did He heave, not one tear of grief did He shed for Himself. If not one of His sufferings was personal, it follows that they were all substitutionary…'. During the whole period of his [earthly] life the Saviour 'was a-slaying'.

And writing about the cup of judgment given to Him by the Father, Leahy says this:

The cup that the Father placed in the Son's hands was brimful of wrath and judgment. Its every drop brought torment. Yet this cup he would drink to the glory of God! This cup he would drink in honour of God's holiness and righteousness. This cup of death he would drink in order that not one of his people might ever taste a single drop of it. 'Shall I not drink the cup that the Father has given me?' (John 18:11). Yes, indeed! He would drink it to its dregs. He would drain that cup. Not one drop would be left.

Similar insights abound throughout the book. Not only does Leahy instruct the mind, but he stimulated my heart into deeper gratitude and affection for Christ — the very thing a book about the cross should do!

Books on the cross

C. J. Mahaney, who himself has written a book or two about the cross (The Cross-Centered Life and Living the Cross Centered Life) today posted his list of favored books on the cross.

I concur with his choice of Stott's book, and am looking forward to beginning to read this weekend Pierced for Our Transgressions — if the reviews I've read are indicative, it will probably be on my list as well.

To Mahaney's list, I'd also add the following books:

• Leon Morris, The Atonement (also published in slightly different forms under the title, The Apostolic Preaching of the Cross).
• J. Dwight Pentecost, Things Which Become Sound Doctrine — it's brief, but provides a good synthesis of cross-themes, like grace, regeneration, imputation, substitution, redemption, reconciliation, and propitiation, among others.

As I pursue thinking about the significance of the cross on my sabbatical, all those books are on the shelf behind me, along with Jerry Bridges' The Great Exchange, J. C. Ryle's, Regeneration, Frederick Leahy's The Cross He Bore, and John Piper's The Future of Justification.

Pray that as my mind is filled with the cross of Christ, that my life will be more cross and Christ-centered.

The cross and preaching

God did not ordain the cross of Christ or create the lake of fire in order to communicate the insignificance of belittling his glory. The death of the Son of God and the damnation of unrepentant human beings are the loudest shouts under heaven that God is infinitely holy, and sin is infinitely offensive, and wrath is infinitely just, and grace is infinitely precious, and our brief life — and the life of every person in you church and in your community — leads to everlasting joy or everlasting suffering. If our preaching does not carry the weight of these things to our people, what will? Veggie Tales? Radio? Television? Discussion groups? Emergent conversations?

God planned for his Son to be crucified (Rev. 13:8; 2 Tim. 1:9) and for hell to be terrible (Matt. 25:41) so that we would have the clearest vision possible to what is at stake when we preach. What gives preaching its seriousness is that the mantle of the preacher is soaked with the blood of Jesus and singed with the fire of hell. [John Piper, in Preaching the Cross.]

Sunday Leftovers (1/13/08)

When the request "We'd like to see Jesus" came, His response was that the hour had finally come for the Son of Man to be glorified. He would be revealed and seen like no time previously. For 33 years, Mary had contemplated and treasured the activities concerning Christ and done by Christ. For three years, Jesus had ministered in public — He had taught, healed, confronted, corrected, prayed, and fed.

But for all those revelations of Christ (and in all those activities and words, He was revealed), nothing would reveal (glorify) Him like the event that was about to come — the cross. No where is Christ seen like He is seen at the cross.

Nothing is more fundamental for the joy of undeserving people than the cross of Christ. The fight for joy is a fight to grasp and marvel at what happened in the death of Christ — and what it reveals about our suffering Savior. If it were not for the death of Jesus in our place, the only possible joy would be the joy of delusion — like the joy on the Titanic just before it hit the iceberg. Without the cross, joy could be sustained only by denying (consciously or subconsciously) the inevitability of divine judgment. In fact, that's the kind of joy that drives most of the world — a joy that preserves the power of its pleasures by being oblivious to the peril just ahead. If the passengers were suddenly made aware that in a matter of hours most of them would drown in the icy ocean, all their merrymaking would cease. Their joy depends on their ignorance. [John Piper]

Nothing is more important about Christ than the gospel. It is the most important truth we can proclaim to those who do not believe, and it is the most important truth that we live day by day. It is, as Paul says, "of first importance."

Book Review: The Truth of the Cross

In the past few years, I have found myself increasingly gravitating to books on the cross of Christ.

One reason is that since I lead our church through communion each month, I need to read things that keep the truth of the cross fresh and exciting to me. But the most significant reason is that we are people of the cross. We have no message apart from the cross. Christmas, Easter, Thanksgiving? There is no meaning for any of those holidays apart from the cross. Sunday? No meaning without the cross. Monday, Tuesday, Wednesday, Thursday, Friday, Saturday? All senseless without the cross.

So when I go to the bookstore or find a new book catalog, one place I always go is the Christology section. Will there be something new that will stimulate my mind and move my heart into greater Christlikeness and love for Christ?

And that is why I was intrigued to see a new book by R. C. Sproul on the cross.

The Truth of the Cross has just been released and it is another helpful book by Sproul. It is shorter (167 pp.), in a smaller format, and more conversational in its tone than some of his other writings — making it more accessible to a wider audience.

The book has ten chapters, all centered around the great themes of the cross. Among the chapter titles are:

• The Necessity of an Atonement
• The Just God
• Debtors, Enemies, and Criminals
• The Saving Substitute
• A Secure Faith

I am drawn to this book for a number of reasons:

• the simple and clear explanations of the intricacies of the cross. The cross is simple enough a child can understand it; yet that simplicity should not be confused with a lack of depth and richness. This book elucidates that richness.
• the use of exposition to explain these truth throughout the book (he not only provides theological arguments, but also Biblical arguments and explanations).
• concise definitions of theological terms, multiple extended illustrations in virtually each chapter, making the truths come alive for the reader. So an extended explanation of expiation and propitiation helps the reader understand that while related in that they both look to the ransom paid on the cross, expiation refers to the act of ransom, and propitiation refers to the one who receives the ransom and His attitude towards the ransomed person.
  
• the "quotability" of the book. In each chapter, I marked several sections to copy and place in my illustration files, meaning my "communion" file is now expanded by at least a couple dozen more concise statements about the cross.
  
• the repeated affirmations of the importance of the cross. For instance, "if you take away the substitutionary atonement, you empty the cross of its meaning and drain all the significance out of the passion of our Lord Himself. If you do that, you take away Christianity itself" [p. 81].
• the relationship of each chapter to the others, demonstrating how the various truths are linked to one another.

Of particular help in this last regard was the chapter, "Debtors, Enemies, and Criminals." Of all the reasons that people don't respond to the cross and the gospel, perhaps the most significant is that they do not understand their need for salvation. I've often said to a friend, "that person has to get lost before he can get saved," meaning that the person in question still refuses to understand the depth of his sinfulness and his utter inability to offer anything commendable to God to produce God's satisfaction. He is dependent on God for salvation, but he doesn't know it. This chapter expounds that doctrine wonderfully and fully. At the beginning of the chapter Sproul writes this:

"Sin is cosmic treason." With those words, I [am] trying to communicate the seriousness of human sin. We rarely take the time to think through the ramifications of our sin. We fail to realize that in even the slightest sins we commit, such as little white lies or other peccadilloes, we are violating the law of the Creator of the universe. In the smallest sin we defy God’s right to rule and to reign over His creation. Instead, we seek to usurp for ourselves the authority and the power that belong properly to God. Even the slightest sin does violence to His holiness, to His glory, and to His righteousness. Every sin, no matter how seemingly insignificant, is truly an act of treason against the cosmic King. [p. 32]

There remain two detractions to this book. The first of these is actually more of a desire than a detraction. Upon completing the book, I was left wanting more. Like a good roller coaster or ice cream cone, I wanted one more turn and one more bite — "give me more," was my desire.

The second significant detraction relates to the chapter, "A Secure Faith," his explanation of limited atonement. The weakness of that chapter is the lack of Biblical exegesis and exposition to support his thesis, which is (ironically) a strength of the rest of the book. He relies too heavily in the final chapter on his theological system and places too great of an emphasis on limited atonement. Even Wayne Grudem notes,

Although Reformed people have sometimes made belief in particular redemption a test of doctrinal orthodoxy, it would be healthy to realize that Scripture itself never singles this out as a doctrine of major importance, nor does it once make it the subject of any explicit theological discussion. Our knowledge of the issue comes only from incidental references to it in passages whose concern is with other doctrinal or practical matters. In fact, this is really a question that probes into the inner counsels of the Trinity and does so in an area in which there is very little direct scriptural testimony — a fact that should cause us to be cautious. [p. 603]

Additionally, I was left wondering, "is this really one of the most significant aspects of the cross? Was there not some other aspect of the cross that deserved more significant explanation than this topic?"

That being said, this is a book that I will read and use repeatedly. It is probably not my favorite book on the cross, but it is one I am glad to own.

Spurgeon on the cross

Charles Spurgeon, in "Mourning at the Sight of the Crucified:"

Is there not one among you who can play the man, and insult the Man of Nazareth to his face? No, not one! Like cowardly dogs, they slink away! The infidel's bragging tongue is silent! The proud spirit of the atheist is broken; his blusterings and his carpings are hushed for ever! With shrieks of dismay, and clamorous cries of terror, they entreat the hills to cover them, and the mountains to conceal them from the face of that very Man whose cross was once the subject of their scorn. O take heed, ye sinners, take heed, I pray you, and be ye changed this day by grace, lest ye be changed by-and-by by terror, for the heart which will not be bent by the love of Christ, shall be broken by the terror of his name. If Jesus upon the cross do not save you, Christ, on the throne shall damn you. If Christ dying be not your life, Christ living shall be your death. If Christ on earth be not your heaven, Christ coming from heaven shall be your hell.

I came across this sermon in the collection of sermons by Spurgeon entitled, The Power of the Cross. And of course the best source for Spurgeon resouces on the web is Phil Johnson's site.