Author: GlennDavis

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The Heart of a Great Receiver

The Father is Waiting to Find Our Hearts Open

Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.

Isa. 26:3 (KJV)

God has called us to be great receivers. Christ’s work on the Cross has brought about our acceptance before God. Therefore, all the promises of God are “yes” and “amen” in Christ (2 Cor. 1:20). We can without hesitation or equivocation receive God’s grace to meet any need, to quell any fear, and to help in the midst of any temptation (Heb. 4:15-16). We do not need to whine to prove our humility, to cajole to demonstrate our conviction, or to perform perfectly to prove our sincerity in order to receive God’s grace. With hearts wide open, we cry out to God and our God who is grace and love pours forth his blessing and goodness (2 Peter 1:3-4).

When you find that weariness depresses or amusement distracts you, you will calmly turn with an untroubled spirit to your Heavenly Father, who is always holding out His arms to you. You will look to Him for gladness and refreshment when depressed, for moderation and recollection when in good spirits, and you will find that He will never leave you to want.

A trustful glance, a silent movement of the heart towards Him will renew your strength; and though you may often feel as if your soul were downcast and numb, whatever God calls you to do, He will give you power and courage to perform. Our Heavenly Father, so far from ever overlooking us, is only waiting to find our hearts open, to pour into them the torrents of His grace.

François Fenelon cited in Joy and Strength for the Pilgrim’s Day, ed., Mary Wilder Tileston (Boston: Little, Brown, and Co., 1901), 21.

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Great Receivers (No, Not NFL Wide Receivers)

Grace Gives, Faith Receives

I am the LORD your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.

Psalm 81:10

It is hard to receive isn’t it? Someone gives you a surprise gift at Christmas, you did not think to purchase them a present. The moment is awkward. You have to receive with nothing to give. Our tit-for-tat obligatory works mindset does not want to receive unless we can give something back. We hesitate, we obfuscate, and we apologize. We do everything we can not to receive that gift.

We treat God that way, too. He gives us the grace of his Son’s life and death and we attempt to pay him back by performing better. We just can’t receive all that God has done for us. We must do something in return to prove to God that we are worthy of his love. We reject grace because it just can’t be that simple. We think we must do something in return, but that is not the way grace works. “So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom. 11:5-6).

As Anglican pastor, John Stott, has noted, “Grace is God’s free and unmerited favour, loving the unlovable, seeking the fugitive, rescuing the hopeless, and lifting the beggar from the dunghill to make him sit among princes.” Grace is taking in all of what Christ has done for us in his life and death and simply saying back to the Lord, “Thank you.” We receive by grace all the spiritual blessings that are ours in Christ (Eph. 1:3).

God has called us to be great receivers. When have a need, ask of God, and we will receive mercy and grace to help in our time of need (Heb. 4:14-16). In times of temptation, in times of despair, in times of confusion–look to God, ask, and you will receive.

Someone has said that great saints are great receivers; men and women who take their holiness by faith, and who go on taking it by faith . . . . In others words, if you are impatient, you have his patience; if you are impure, you have his purity; if you are bitter in spirit, you have His grace; if you are critical in spirit, you have His love; if you are worldly in spirit, you have His glory.

The opposite to everything that I am by nature, is in Christ; and He by His Spirit is in me: therefore in every moment of satanic temptation I may look up to Him and say, “Lord, in this situation I claim Thy grace, Thy patience, Thy purity, Thy love, Thy holiness.’

Alan Redpath, “Fourfold Challenge to Holiness,” Daily Thoughts from Keswick: A Year’s Daily Readings, ed. Herbert F. Stevenson (London: Hodder and Stoughton, 1980), 349.

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The Quasi Christ

“They Will Flatter Him, But Never Obey Him.”

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

Rom. 10:9

As few years ago, I had the opportunity of meeting the esteemed theologian, James I. Packer. At the time, the Lordship Salvation controversy was brewing. The debate centered on whether an individual needed to believe in Jesus as both Lord and Christ in order to be saved. Some teachers said, “Savior only” and while others believed Christ’s Lordship was essential to his saving work. I asked Dr. Packer his opinion. I will never forget his response, “You cannot have half of Jesus to have Jesus is to have all of him.” Dr. Packer was referring to the words of Peter, “Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). You cannot have half of Jesus, he must be Lord and Savior. In other words, Jesus cannot be considered a person’s Savior, bringer of salvation, without simultaneously being Lord of that person’s life. When we believe Jesus as Savior and Lord, he is no quasi-Christ.

Salvation comes not by “accepting the finished work” or “deciding for Christ.” It comes by believing on the Lord Jesus Christ, the whole, living, victorious Lord who, as God and man, fought our fight and won it, accepted our debt as His own and paid it, took our sins and died under them and rose again to set us free. This is the true Christ, and nothing less will do.

But something less is among us, nevertheless, and we do well to identify it so that we may repudiate it. That something is a poetic fiction, a product of the romantic imagination and maudlin religious fancy. It is a Jesus, gentle, dreamy, shy, sweet and feminine, almost effeminate, and marvelously adaptable to whatever society He may find Himself in. He is cooed over by women disappointed in love, patronized by pro tem celebrities and recommended by psychiatrists as a model of a well-integrated personality. He is used as a means to almost any carnal end, but he is never acknowledged as Lord. These quasi Christians follow a quasi Christ. They want his help but not his interference. They will flatter him but never obey him.

A. W. Tozer, The Warfare of the Spirit (Camp Hill, PA: Christian Publications, 1993), 173.

HT: A.W. Tozer Daily Devotional

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Purgatory No More

The Cross Cleanses Our Past, Present, and Future Sin

The blood of Jesus, his Son, cleanses us from all sin.

1 Jn 1:7 (NLT)

Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

Jn 5:24 (NASB)

The Roman Catholic doctrine of purgatory teaches that guilt remains for sin committed in this life. Something must be done for believers to rid them of sin’s stain before they enter in God’s perfected glory. A purging, cleansing fire is provided in purgatory to rid sinners of that impurity. These “punishments” are temporary and fulfill the needed payment for unrepentant sin. After an undesignated time in purgatory, the believer is released and allowed to enter heaven’s eternal bliss.

The Reformers of the church decried this doctrine as adding to Christ’s finished work on the Cross. Christ’s work on Calvary dealt with the guilt of all our past, present, and future sin (1 John 1:7). The doctrine of justification states that we are accepted by God through faith because of Christ’s sacrifice (Rom. 3:21-26). Nothing more needs to be done for our forgiveness, Christ paid the price for all, repeat all, our sin. We cannot do anything that can adequately pay for our sins, even endure a fiery purging. However, the sinless Christ who died in our place bore our punishment and suffered our just judgement, he paid it all by his perfect life and death (Heb. 10:19-22).

I agree with the Reformers: the doctrine of purgatory diminishes the Cross. The doctrine of purgatory displays an incomplete understanding of the Christ’s death, burial, and resurrection.

The only purgatory wherein we must trust to be saved is the death and blood of Christ, which if we apprehend with a true and steadfast faith, it purges and cleanses us from all our sins, even as well as if He were now hanging upon the Cross.

Bishop John Jewel, “Homily Concerning Prayer,” quoted in Philip Edgcumbe Hughes, Theology of the English Reformers (Grand Rapids, MI: Eerdmans, 1965), 64.

I do believe and confess that Christ’s condemnation is my absolution, that his crucifying is my deliverance, his descending into hell is my ascending into heaven, his death is my life, his blood is my cleansing and purging, by whom only I am washed, purified and cleansed from all my sins, so that I neither receive nor believe any other purgatory, either in this world or in the other, whereby I am purged, but only the blood of Jesus Christ, by which all are purged and made clean forever.

Bishop John Hooper, quoted in Philip Edgcumbe Hughes, Theology of the English Reformers (Grand Rapids, MI: Eerdmans, 1965), 65.

HT: Ray Ortlund

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Its Impossible!

The Christian Life Is Impossible

Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

Col. 2:6-7

A dear friend used to say, “We all are the failures we were meant to be.” In other words, our attempts at living the Christian life in own power were always meant to fail. God never intended for us to succeed by self-effort, self-motivation, and self-striving. We were never designed to live holy lives without trusting the Christ who died for us. In short, we cannot live the Christian life without Christ. Only by grace through faith is Christian growth achieved (Gal. 3:1-5).

When we attempt to live the Christian life in our power, we find it impossible. We grow frustrated. Our up again, down again experience of momentary victory and devastating failure proves exhausting. The cycles of perpetual self-confidence/pride and shame/guilt leave us wondering if we are really saved. Then, we realize that our sense of desperation and defeat is what God is waiting for; he wants us to come to the end of ourselves.

God is waiting for us to admit our struggle, repent of our self-sufficiency, and pray for divine help (2 Cor. 12:8-10). It sounds a bit cliche, but God desires for us to stop trying and to start trusting. He wants us to give up striving and struggling to allow Christ to do the impossible: give us liberty and victory over our on-going struggles with sin (2 Peter 1:3-4).

The Lord’s purpose and goal is to allow his Son, Jesus Christ, to live his life in and through us (1 John 4:9). The only person who ever successfully lived the Christian life was Christ himself. Therefore, we need to allow Christ to live his life in and through us for victory over sin, power over temptations, and anointing for ministry (Gal. 2:20).

“It is not difficult for man to live the Christian life,” somebody once said, it is a sheer impossibility!”

A sheer impossibility, that is, without CHRIST but for all that He says, you have all that He is, and that is all that it takes!

The Christian life can only be explained in terms of Jesus Christ, and if your life as a Christian can still be explained in terms of you your personality, your willpower, your gift, your talent, your money, your courage, your scholarship, your dedication, your sacrifice, or your anything then although you may have the Christian life, you are not yet living it!

Major Ian Thomas, The Saving Life of Christ/The Mystery of Godliness (Grand Rapids, MI: Zondervan, 1988).

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The Glorious Fact

The Glorious Fact: Christ as Divine Love Fills Your Soul

I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is.

Eph. 3:15-19 (NLT)

My last few blog posts have focused on the theme of the Indwelling Christ; my favorite subject to teach and preach. The truth of Christ living in you is understood by illumination, grasped by faith, enjoyed by abiding, and experienced by the presence of the Holy Spirit. Christ manifesting in and through is intimacy with God, freedom over sin, and joy in tumultuous times. The Holy Spirit makes real in us all that Christ has done for us on the Cross. Thus, we can find strength in weakness, victory over temptations, and grace to respond like Jesus in every life situation. The Indwelling Christ is grace being in us the desire, ability and power to live the life of Christ.

Seek to grasp the glorious fact that you may have Christ as Divine love filling your soul. Just as the alabaster box was in the house, and its presence may not have been known, so Christ has been a long time with many of His disciples, and they have not known Him ; that is, they have been comparatively ignorant of His glorious fulness. But no sooner was the box broken, and the ointment shed abroad, than the odour filled the house (Luke 7:36-50).

So, when the love of God is poured forth by the Holy Ghost when the infinite treasures of Divine love stored up in Christ are disclosed, revealed in us, shed abroad in our hearts by the Holy Ghost their subduing, liberating, and transforming influences begin at once to be seen and felt. Their cleansing and purifying effect on our thoughts and desires are realized. We begin to learn then what our blessed Lord meant when He said, “Blessed are the pure in heart, for they shall see God (Matt 5:8).

Evan Hopkins, The Law of Liberty in the Spiritual Life (Philadelphia: Sunday School Times, 1952), 60.

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What God Really Wants!

What God Really Wants?  He Wants Us to Trust Him

And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.

Heb. 11:6

Faith is a response of the heart which receives what God has already done for us in Christ. Faith is relying on God’s character, standing on God’s promises, believing God’s Cross, and obeying God’s Spirit with a certainty that surpasses physical sight and human reasoning.

In our hearts, we are assured that God’s faithfulness will bring God’s Word to pass in our circumstances, intervening in our lives, and meeting our needs. Faith believes that God not only works on behalf of others, but he is ready to meet my needs as well.

All that God wanted man to do was, to believe in Him. What a man believes, moves and rules his whole being, enters into him, and becomes part of his very life. Salvation could only be by faith: God restoring the life man had lost; man in faith yielding himself to God’s work and will.The first great work of God with man was to get him to believe.

This work cost God more care and time and patience than we can easily conceive. All the dealings with individual men, and with the people of Israel, had just this one object, to teach men to trust Him. Where He found faith He could do anything.

Nothing dishonored and grieved Him so much as unbelief. Unbelief was the root of disobedience and every sin; it made it impossible for God to do His work. The one thing God sought to waken in men by promise and threatening, by mercy and judgment, was faith.

Andrew Murray, The Two Covenants (London: Fleming H. Revell, 1898).

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The Paradoxical Christian

What is Christian Maturity?

But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.

2 Cor. 12:9

We misunderstand Christian maturity: I will grow and grow and grow and become more adequate, more sufficient, and more spiritually powerful. I will never fail, struggle, or be tempted. I will never have dry times, dark times, or difficult times. I think things will get easier and I will sail above the storm clouds and tumults of this life.

However, the Christian life is a paradox: the more I grow the less adequate I feel. I become more aware of my weaknesses, failures, and temptations. I feel a greater need for Jesus and his all-sufficient grace. I cry out for more of his Holy Spirit power. I yearn for his sufficiency in the midst of my inadequacy. I am more dependent on the Holy Spirit to live his life in and through me. I am only victorious because of Jesus’ moment-by-moment presence. My victory is only found in throwing myself at Jesus’ feet and looking to the Cross to my help and hope.

He [i.e., the Christian] is strongest when he is weakest and weakest when he is strong. Though poor he has the power to make others rich, but when he becomes rich his ability to enrich others vanishes. He has most after he has given most away and has least when he possesses most. He may be and often is highest when he feels lowest and most sinless when he is most conscious of sin. He is wisest when he knows that he knows not and knows least when he has acquired the greatest amount of knowledge. He sometimes does most by doing nothing and goes furthest when standing still. In heaviness he manages to rejoice and keeps his heart glad even in sorrow.

A. W. Tozer,  That Incredible Christian (Camp Hill, PA: Christian Publications, 1964), 12.

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The Eucharist: The Heart of Christian Worship

The Sacramental Question

The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

I Corinthians 10:16

John Williamson Nevin makes a most remarkable yet true statement–our view of the Eucharist (i.e., Lord’s Supper) shapes and forms our understanding of Christ, church, theology, and church history.

In other words, a low view of the Eucharist lessens my understanding of the incarnation as Christ present in a material world. A low view of the Eucharist lessens the value of the church for we fail to see the continuous, sacramental, historic nature of the Church Catholic. A low view of the Eucharist makes theological reflection purely intellectual separate from the prayer life of the church. A low view of the Eucharist disconnects table fellowship from the communion of the saints both present and past.

On the other hand, a high view of the Eucharist recognizes that Christ is present in the Body and Blood. A high view of the Eucharist leads believers into heavenly worship joining with all saints and angels in praising God. A high view of the Eucharist joins worship, prayer, and theological reflection into one united whole. A high view of the Eucharist values the historic church by building on its strengths and learning from its weaknesses.

As St. Irenaeus wrote:

Again, moreover, how do they [heretics] say the flesh will end in corruption and not receive life, that flesh which is nourished by the Body and Blood of the Lord? Therefore let them either change their opinion or cease to assert such things. Our opinion is in conformity with the Eucharist, and the Eucharist confirms our opinion . . . Just as the bread from the earth, receiving the invocation of God, is no longer common bread but rather the Eucharist consisting of two things, the earthly and the heavenly, so our bodies, receiving the Eucharist, are no longer corruptible but have the hope of resurrection to eternal life.

Irenaeus of Lyon, Against Heresies, Book IV

As the Eucharist forms the very heart of the whole Christian worship, so it is clear that the entire question of the church, which all are compelled to acknowledge–the great life problem of the age–centers ultimately in the sacramental question as its inmost heart and core.

Our view of the Lord’s Supper must ever condition and rule in the end our view of Christ’s person and the conception we form of the church. It must influence, at the same time, very materially, our whole system of theology, as well as all our ideas of ecclesiastical history.

John Williamson Nevin, The Mystical Presence, preface.

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The Eucharist: Humility Before the Lord’s Table

The Lord’s Supper Reminds Us How Sinful Sin Must Be

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.Let a person examine himself, then, and so eat of the bread and drink of the cup.

1 Cor. 11:27-29

Holy Eucharist is the act of giving thanks through the partaking of the Lord’s Supper; commemorating the death of Christ by participating in Christ through the elements of bread and wine.

Right reception of the Lord’s Supper has a ‘humbling’ effect on the soul. The sight of the bread and wine as emblems of Christ’s body and blood, reminds us how sinful sin must be, if nothing less than the death of God’s own Son could make satisfaction for it, or redeem us from its guilt. Never should we be so ‘clothed with humility,’ as when we receive the Lord’s Supper.

J.C. Ryle, Practical Religion, “Going to the Table”, 152.

HT: J.C. Ryle Quotes