Grace Abounding

In his book Strictures on the Plymouth Antinomians, Joseph Cottle attributed the following story to one he charged as being an antinomian preacher, which preacher spoke as follows to one of his congregants who was in a state of intoxication.

“Ah! Judith! I see you have forgotten your Lord, but he has not forgotten you.”

Cottle was aghast at the reply, condemning it, while I might say that a different Saviour would do me no good. No, grace does not lead us to continue in sin, but grace is greater than all our sin!

“Grace, grace, God’s grace, Grace that is greater than all our sin!” (From the chorus of “Marvelous Grace” by Julia Harriete Johnston, 1849-1919)

Romans 5:20

“…But where sin abounded, grace did much more abound”

Romans 6:1-2

“What shall we say then? Shall we continue in sin, that grace may abound? God forbid…”

Isaiah 49:15

“Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.”

1 John 3:20

“For if our heart condemn us, God is greater than our heart, and knoweth all things.”

Why Mary? (Repeat)

Why Mary? (Repeat from December 2005)

Why did God choose Mary to be the mother of Jesus? Most look for something in Mary who is or for something she did. “She was a young Jewish virgin.” “She was holy.” “She was receptive.” And on it goes. Out of all the women who have ever lived, was she the only receptive holy young virgin? Out of all the young unmarried Jewish women in her day, was she the only receptive holy young virgin? Why did God choose Mary? The Bible does not say. The wrong answer has made Mary the object of worship and special adoration.

The birth of Jesus Christ happened as much according to the determinate counsel and foreknowledge of God as his crucifixion. He came in the fullness of time – God’s time – to the right people in the right place. He fulfilled the Old Testament prophecies of his first advent.

Why did God choose Mary? The Bible does not say. Nevertheless, this we know. The angel announced to Mary, “thou hast found favour with God.” The Greek word for favour is “charis”, which is translated “grace” well over 100 times in the Bible. Mary became the mother of Jesus by GOD’S unmerited favour, his eternal choice, and his unlimited power. It was nothing that Mary did. It was nothing that she was. God extended grace. Oh, how the natural man recoils from this being an unconditional choice on God’s part. However, God did not ask Mary if she, a young unmarried Jewish virgin girl who had never known a man, wanted to be the mother of the Saviour. He chose her. He called her. The Holy Ghost came upon her, she conceived and brought forth a Son and called his name Jesus – “for he shall save his people from their sins.”

How like God’s choice of Mary is his choice to save poor undeserving sinners. It is nothing they do. It is nothing they are. God extends grace. Thank God for his grace!

Wesley communion quote

This excerpt is posted as an example of theology of John Wesley and the Methodists. J. R. Graves referred to it in The Great Carrollton Debate with Jacob Ditzler in order to prove they believe that the Lord’s Supper is a sacrament that confers grace and is even offered to the unregenerate to secure that grace.

John Wesley presented his view in the midst of his conflict with the Moravians at Fetter Lane in 1740. In his journal he summarized his teachings of the occasion:

I showed at large, (1) that the Lord’s Supper was ordained by God to be a means of conveying to men either preventing or justifying, or sanctifying grace, according to their several necessities; (2) that the persons for whom it was ordained are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God; (3) that inasmuch as we come to his table, not to give him anything but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give; and (4) that no fitness is required at the time of communicating but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell being just fit to come to Christ, in this as well as all other ways of his appointment.

The Works of John Wesley, Bicentennial Edition, Richard P. Heitzenrater, editor, Nashville, TN: Abingdon Press, 1984, Volume 19: Journal and Diaries II (1738-1743), p. 159

He Giveth More Grace

1. He giveth more grace when the burdens grow greater,
He sendeth more strength when the labors increase;
To added afflictions He addeth His mercy,
To multiplied trials, His multiplied peace.

2. When we have exhausted our store of endurance,
When our strength has failed ere the day is half done,
When we reach the end of our hoarded resources
Our Father’s full giving is only begun.

3. Fear not that thy need shall exceed His provision,
Our God ever yearns His resources to share;
Lean hard on the arm everlasting, availing;
The Father both thee and thy load will upbear.

4. His love has no limits, His grace has no measure,
His power no boundary known unto men;
For out of His infinite riches in Jesus
He giveth, and giveth, and giveth again.

By Annie Johnson Flint (1866-1932)
Find-A-Grave Memorial

The gospel of the grace of God (Philpot)

"The gospel of the grace of God." Acts 20:24

What does the word "gospel" signify? Gospel is a good old Anglo-Saxon word, sprung from that pure Anglo-Saxon stock which forms the bulk, as well as the most expressive and precious portion of our noble language, of that language of which the daily lengthening line is gone throughout all the earth, and its words to the end of the world, our mother tongue, in which God seems to have set a tabernacle for the Sun of the gospel, whose going forth is from the end of the heaven and its circuit unto the ends of it. Its literal meaning is either "God's word" or message, or rather, "good news," or "good tidings," which is more agreeable to the original.

But if it be "good news," it must be good news of something and to somebody. There must be some good tidings brought, and there must be some person by whom, as good tidings, it is received. In order, then, that the gospel should be good news, glad tidings, there must be a message from God to man, God being the Speaker, and man the hearer; he the gracious Giver, and man the happy receiver. But if the gospel mean good news from heaven to earth, it can only be worthy of the name as it proclaims grace, mercy, pardon, deliverance, and salvation, and all as free gifts of God's unmerited favour. Otherwise, it would not be a gospel adapted to our wants; it would not be good news, glad tidings to us poor sinners, to us law-breakers, to us guilty criminals, to us vile transgressors, to us arraigned at the bar of infinite justice, to us condemned to die by the unswerving demands of God's holiness. And as it must be a gospel adapted to us to receive, so must it be a gospel worthy of God to give.

This gospel then, pure, clear, and free, is good news or glad tidings, as proclaiming pardon through the blood of Jesus and justification by his righteousness. It reveals an obedience whereby the law was magnified and made honourable, and a propitiation for sin by which it was for ever blotted out and put away; and thus it brings glory to God and salvation to the soul. It is a pure revelation of sovereign mercy, love and grace, whereby each Person in the divine Trinity is exalted and magnified. In it "mercy and truth meet together, righteousness and peace kiss each other."

As revealed in it, "truth springs out of earth" in the hearts of contrite sinners, and "righteousness," eternally satisfied by Christ's obedience, "looks down from heaven." If you love a pure, a clear, a free gospel, "the gospel of the grace of God," you love it not only because it is so fully suitable to your wants, so thoroughly adapted to your fallen state, but because you have felt its sweetness and power; because it not only speaks of pardon, but brings pardon; not only proclaims mercy, but brings mercy; not only points out a way of salvation, but brings salvation, with all its rich attendant blessings, into your heart. It thus becomes "the power of God unto salvation to every one that believeth."

J. C. Philpot (1802-1869)

Speaking God's Grace

Excerpts from “Christians Speak of God’s Grace, Not of Their Works” by Daniel E. Parks, October 30, 2016

Paul the apostle exhorts Christians “Let your speech always be with grace …” (Colossians  4:6)...some professing Christians speak otherwise, as though saying “My speech will be of my works.” 

• Some say “I found the Lord.”  Others say “I was lost, but the Lord found me” (Luke 15:3-6; Luke 19:10).
• Some say “I accepted Christ.”  Others say “Christ accepted me, and then drew me to Himself” (Ephesians 1:6; Jeremiah 31:3).
• Some say “I let Jesus come into my heart.”  Others say “God removed my old stony heart, and replaced it with a new and living heart, and then occupied it as its ruler” (Ezekiel 36:26ff).
• Some say “I was saved because I chose the Lord.”  Others say “I was saved because the Lord chose me” (2 Thessalonians 2:13f).
• Some say “I made Jesus my personal Savior.”  Others say “God made Jesus to be the Savior of His people, and Jesus gave to them repentance and forgiveness of sins” (Acts 5:31).
• Some say “Let me tell you what I have done for God.”  Others say “Behold what Jesus has done for me!” (Luke 8:39; Mark 5:19ff).
• Many at the Final Judgment will say “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” – but Jesus will reply “I never knew you; depart from Me, you who practice lawlessness!'” (Matthew 7:22f).  Others say “I hope to hear Jesus say to me at that day, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world’” (Matthew 25:34).

A rigid master was the law

Back in October 2006, I posted a bit of poetry on Law and Grace, possibly written by John Bunyan, Ralph Erskine or John Fischer. Last month I happened upon a post -- Run, John, Run -- The author wrote, "I’m not sure, however, Bunyan ever wrote this profound and pithy summary."

I found similar poems to the one I posted that October, but have not found an original source showing this is by Bunyan. Ralph Erskine has four lines that are similar, plus two lines in another poem with the same sentiment:

A rigid master was the law,
Demanding brick, denying straw;
But when with gospel-tongue it sings,
It bids me fly, and gives me wings.

Gospel Sonnets; Or, Spiritual Songs, In Six Parts, (The Eighteenth Edition, Ralph Erksine, Edinburgh: W. Darling, 1782, p. 305.)

By promised aid, but lo; the grievous law
demanding brick, won't aid her with straw

(The Sermons, and Other Practical Works, Volume X, Ralph Erskine, London: R. Baynes, 1821, p. 26; the "rigid master" poem is on p. 221)

I'm not sure when Gospel Sonnets; Or, Spiritual Songs was first published, but Ralph Erskine died in 1752, so what he wrote must have been written before then! "Faith, without trouble or fighting, is a suspicious faith; for true faith is a fighting, wrestling faith."

"Run, John, and work" appears as part of a 5 stanza hymn by John Berridge in his Sion's Songs, or Hymns: Composed for the Use of them that love and follow the Lord Jesus Christ in Sincerity (John Berridge, London: Vallance and Conder, 1785, Hymn 150, Page 203). When Charles H. Spurgeon mentioned this hymn, he credited it to Berridge (as did William Gadsby in his hymn book). Both Spurgeon and Gadsby were quite familiar with Bunyan's works. It would seem they wouldn't have mentioned that if it were by him.

Hymn 150
1. The law demands a weighty debt,
And not a single mite will bate;

But gospel sings of Jesu’s blood,
And says it made the payment good.

2. The law provokes men oft to ill,
And churlish hearts makes harder still;
But gospel acts a kinder part,
And melts a most obdurate heart.

3. Run, John, and work, the law commands,
Yet finds me neither feet nor hands;
But sweeter news the gospel brings;
It bids me fly, and lends me wings.

4. Such needful wings, O Lord, impart,
To brace my feet, and brace my heart;
Good wings of faith, and wings of love
Will make a cripple sprightly move.

5. With these a lumpish soul may fly,
And soar aloft, and reach the sky;
Nor faint nor falter in the race,
But cheerly work, and sing of grace.

It is possible that both Erskine and Berridge based their pieces on an earlier work, or perhaps this portion of Berridge's hymn is derived from Erskine.

By the grace of God

"I am not what I ought to be — ah, how imperfect and deficient! I am not what I wish to be — I abhor what is evil, and I would cleave to what is good! I am not what I hope to be — soon, soon shall I put off mortality, and with mortality all sin and imperfection. Yet, though I am not what I ought to be, nor what I wish to be, nor what I hope to be, I can truly say, I am not what I once was; a slave to sin and Satan; and I can heartily join with the apostle, and acknowledge, 'By the grace of God I am what I am.'" -- John Newton, related in The Christian Spectator, Volume 3, p. 186

A Philpot Pearl

"The Lord Jesus Christ, who lives at God's right hand, has to send down supplies of his grace continually to keep your soul alive unto himself. Without this life being kept up and maintained by these continual supplies of his grace, you cannot pray, or read, or hear the word, or meditate with any feeling or profit. You cannot love the Lord and his blessed ways; you cannot submit to his righteous dealings; or hear the rod and him who appointed it. You may approach his throne, but your heart is cold, clouded, and unfeeling; your spirit sinks under the weight and burden of the trials and difficulties that are spread in your path; nor are you able to do anything that satisfies yourself, or that you think can satisfy God. By these painful but profitable lessons, you are experimentally taught that you want the life of Christ as well as the death of Christ, the resurrection of Christ as much as the crucifixion of Christ; Christ as an ever-living, ever-gracious, ever-glorious Mediator, to send down supplies of his love and power into your soul, as much as you needed him to die upon the cross for your redemption." -- J. C. Philpot

Quick quote

"In the New Testament there is no contradiction between faith and obedience. Between faith and law-works, yes; between law and grace, yes; but between faith and obedience, not at all. The Bible recognizes no faith that does not lead to obedience, nor does it recognize any obedience that does not spring from faith." -- A. W. Tozer in Paths to Power, p. 24

Restoring and preserving grace

Psalm 138, Long Meter metrical psalm by Isaac Watts

With all my powers of heart and tongue
I'll praise my Maker in my song:
Angels shall hear the notes I raise,
Approve the song, and join the praise.

Angels that make thy church their care
Shall witness my devotions there,
While holy zeal directs my eyes
To thy fair temple in the skies.

I'll sing thy truth and mercy, Lord,
I'll sing the wonders of thy word;
Not all thy works and names below
So much thy power and glory show.

To God I cried when troubles rose;
He heard me, and subdued my foes;
He did my rising fears control,
And strength diffused through all my soul.

The God of heav'n maintains his state,
Frowns on the proud, and scorns the great;
But from his throne descends to see
The sons of humble poverty.

Amidst a thousand snares I stand,
Upheld and guarded by thy hand;
Thy words my fainting soul revive,
And keep my dying faith alive.

Grace will complete what grace begins,
To save from sorrows or from sins
The work that wisdom undertakes
Eternal mercy ne'er forsakes.

Praise for Reigning Grace

No. 406 in Gadsby's Selection (meter 8.8.6.) by John Kent
Praise for Reigning Grace. Rom. 5. 20, 21; Rev. 5. 9

    1    Hark! how the blood-bought hosts above
        Conspire to praise redeeming love,
            In sweet harmonious strains;
        And while they strike the golden lyres,
        This glorious theme each bosom fires,
            That grace triumphant reigns.

    2    Join thou, my soul, for thou canst tell
        How grace divine broke up thy cell,
            And loosed thy native chains;
        And still, from that auspicious day,
        How oft art thou constrained to say,
            That grace triumphant reigns.

    3    Grace, till the tribes redeemed by blood,
        Are brought to know themselves and God,
            Her empire shall maintain;
        To call when he appoints the day,
        And from the mighty take the prey,
            Shall grace triumphant reign.

    4    When called to meet the King of dread,
        Should love compose my dying bed,
            And grace my soul sustain,
        Then, ere I quit this mortal clay,
        I’ll raise my fainting voice, and say,
            Let grace triumphant reign.

Grace quotes

G.R.A.C.E. -- God's riches at Christ's expense (unknown)

"I would far rather convey grace than explain it." -- Philip Yancey

"Grace is ‘the last best word,’ the only unsullied theological word remaining in our language." -- Philip Yancey

Grace first contrived the way
To save rebellious man;
And all the steps that grace display
Which drew the wondrous plan.
Philip Doddridge

"Grace is love that cares and stoops and rescues." -- John Stott

"By the grace of God I am what I am." -- Paul

"My grace is sufficient for thee." -- God

The thief on the cross

Luke 23:33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

On the 14th day of Nissan, circa AD 33, three men were executed on a hill outside of Jerusalem called Golgotha or Calvary.1

The Two Thieves
On the right and left crosses at Golgotha were executed two men convicted as thieves. They probably knew one another and may have even been partners in crime. There were bands of thieves around Jerusalem. They were not stealth stealers but violent criminals with no qualms about taking what they wanted by assault, bodily injury and even death (Luke 10:30). Their reputation was such that authorities were careful to arrest them by sending soldiers in a show of force (Luke 22:52).

The Man in the Middle
In contrast to the men on the right and the left, the man hanging on the middle cross had “done nothing amiss.” He was the spotless Lamb of God taking away the sin of the world. Yet, Jesus was identified as a malefactor (criminal) by the Jewish authorities (John 18:30). He was arrested as though he were a violent criminal (Luke 22:52), though he had been available to them in public teaching on a daily basis. He was by prophecy “numbered with the transgressors” (Isa. 53:12; Mark 15:28), and even replaced Barabbas, a convicted thief and seditionist who was sentenced to die that day (John 18:40; Mark 15:7). In the human view of Golgotha’s scene, He was a “thief among thieves”.2 

The Early Hours
As the crucifixion began the third hour (about 9 in the morning), both thieves began to echo the words of the crowd.

Before the Sixth Hour
In an unexplained turnaround, one thief exhibits repentance and faith through his conversation with the other thief and with Jesus.

The death of Barabbas was expected to coincide with the execution of these other two. They may have participated in his crimes (he was a thief also, John 18:40) or they may have been independently arrested and sentenced. (The penitent thief's awareness of the other thief's just punishment indicates they were acquainted.) But Jesus Barabbas would not die this day. They find themselves sentenced to death with another Jesus who bore the superscription on his cross as Jesus of Nazareth, King of the Jews. While in the excruciating torment of the cross, Jesus had the heart, mind and will to pray for others. It is a remarkable that of the two thieves suffering the like punishment and agony, one thief reviled Jesus with the crowd while the other thief was turned to repentance and faith.

The thief had nothing to offer Christ. He had nothing in his past to offer. While Jesus walked the hills of Galilee and the streets of Jerusalem with his disciples this thief was intently occupied with his chosen illegal trade. He was no Peter, James or John. He defied the people and the law and had been captured and sentenced to die. He admitted that he had been justly condemned to the reward of his deeds. He had nothing in his future to offer. In fact, he had no future. He could not promise to “join the church,” be baptized, or live righteously. This day he had been condemned to die – and die he would.

Salvation by Grace
What a marvelous picture of God’s mercy and grace. A guilty thief, a malefactor worthy of death, with neither past good works to commend him nor future good works to amend him -- all he could hope for was “God be merciful to me a sinner.”


The penitent thief was a sinner. He was receiving the just reward of his deeds. Jesus was a Saviour of sinners. He was giving a life a ransom for many. God was merciful. God's grace is the only explanation for Jesus's answer to this dying man, "Today shalt thou be with me in paradise." The trip to paradise would be a short one, and Jesus paid the fare.

1 which is, being interpreted, The place of a skull; someone wrote: "When the King James Version was written, the translators used an anglicised version — Calvary — of the Latin gloss from the Vulgate (Calvariæ), to refer to Golgotha in the Gospel of Luke, rather than translate it; subsequent uses of Calvary stem from this single translation decision." This did not originate with the KJ translators.
2 Not that he was convicted as a thief, but that in all ways he was treated like them.

Miscellaneous
"I grant you, one penitent thief was converted in his last hours, that no man might despair; but I warn you, only one was converted, that no man might presume." -- J. C. Ryle
"Those who wait until the eleventh hour to repent often die at ten thirty." -- Unknown
In theory the two thieves has opportunity to hear all of Jesus’s Seven Sayings on the Cross — i.e. they were still alive (John 19:28-33).

Glory to God, whose sovereign grace

Glory to God, whose sovereign grace
Hath animated senseless stones;
Called us to stand before His face,
And raised us into Abraham’s sons!

The people that in darkness lay,
In sin and error’s deadly shade,
Have seen a glorious gospel day,
In Jesus’ lovely face displayed.

Thou only, Lord, the work hast done,
And bared Thine arm in all our sight;
Hast made the reprobates Thine own,
And claimed the outcasts as Thy right.

Thy single arm, almighty Lord,
To us the great salvation brought,
Thy Word, Thy all-creating Word,
That spake at first the world from naught.

For this the saints lift up their voice,
And ceaseless praise to Thee is giv’n;
For this the hosts above rejoice,
We raise the happiness of Heav’n.

For this, no longer sons of night,
To Thee our thankful hearts we give;
To Thee, who called us into light,
To Thee we die, to Thee we live.

Suffice that for the season past
Hell’s horrid language filled our tongues,
We all Thy words behind us cast,
And lewdly sang the drunkard’s songs.

But, O the power of grace divine!
In hymns we now our voices raise,
Loudly in strange hosannas join,
And blasphemies are turned to praise!

Charles Wesley, Hymns and Sacred Poems, 1740

A Story of Horizontal Grace

"For me, a magnificent example of horizontal grace came by watching the late Tom Landry while he was still coaching the Dallas Cowboys. During the time he and I served on the board of Dallas Theological Seminary, I often sat next to him and found him to be a man of quiet dignity. The closer you got, the more you respected him. He was a man who lived under God’s grace, and he gave it away like few I’ve seen. This came into clear focus in his response to Woody Hayes.

"Hayes coached the Ohio State football team for 28 years and took General George Patton as his model of leadership. His hard-nosed discipline gained him a reputation for being fiery. He was very difficult to please, had little tolerance for failure, and sometimes crossed the line when disciplining a player. Over his career, Hayes amassed an incredible win-loss record, but he also created a long list of offenses against players, parents, fans, and sports reporters. During the 1978 Gator Bowl, an opposing player intercepted an Ohio State pass and wound up on the Buckeyes’s sideline. Infuriated, Woody Hayes slugged the boy, nearly knocking off his helmet—all on national television.

"Appropriately, Ohio State fired him the next day. But in the weeks that followed, the nation raged, reporters mercilessly piled on, and anyone with a grudge vented his spleen on the humiliated coach. He retreated in silence and shame behind drawn drapes and locked doors.

"During that time, Coach Tom Landry was to attend a prestigious banquet in New York and he was free to ask a guest to join him. Normally, he would have taken his wife, Alicia. But this time he appeared with Woody Hayes. Landry’s poignant act of grace lifted Hayes out of his shame and silenced his tormenters. Grace has a way of doing that.

"I asked Coach Landry about it at our next board meeting. He said, “I figured that since everybody else was beating up on him, he needed somebody to put an arm around him and tell him he still loved him.” Can you imagine how that felt for Coach Woody Hayes? When he was bent low, feeling ashamed . . . deserving nothing, Landry bent down, lifted him up, and embraced him."

It's Time to Embrace Grace by Embracing the Unlovely by Charles R. Swindoll

The First American Baptists were Calvinists

The First American Baptists were Calvinists

9. Of God's Purpose of Grace
We believe that Election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners;46 that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end;47 that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy, and unchangeable;48 that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy;49 that it encourages the use of means in the highest degree;50 that it may be ascertained by its effects in all who truly believe the gospel;51 that it is the foundation of Christian assurance;52 and that to ascertain it with regard to ourselves demands and deserves the utmost diligence.53

46. 2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19; Hos. 12:9.
47. 2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14.
48. Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom. 11:32-36.
49. 1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet. 2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12.
50. 2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10.
51. 1 Thess. 1:4-10.
52. Rom. 8:28-30; Isa. 42:16; Rom. 11:29.
53. 2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11.

Choosing the broken and mending the chosen

As I listened to a radio preacher speak of Joseph and his brothers, the thought struck me forcefully that on the whole the chosen family -- Abraham, Isaac and Jacob -- might well be described today as a dysfunctional family. A dysfunctional family is "characterized by a breakdown of normal or beneficial relationships between members," or a family in which conflict, misbehavior, neglect or abuse occur regularly. I'm not sure when "dysfunctional" entered into common use -- dictionary.reference.com gives its first recorded use as 1949. I don't recall hearing of a "dysfunctional family" until I was well into my adult years. In a sense we're all dysfunctional, though some much more so than others.

Having a mainly Christian readership, I feel it is not necessary to go to great lengths to establish the fact that Abraham, Isaac and Jacob were chosen by God. We might turn to Genesis 12:3 or Genesis 26:24 or Genesis 28:14. We read in Isaiah 41:8: "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend." Of all the people on the face of the earth, why did God choose Abraham? Abram (his shorter name before God changed it to Abraham) is briefly introduced in Genesis 11 followed quickly by the record of God's choice in Gen. 12:1. This appears to be somewhat arbitrary. It highlights God's sovereignty. These men and their descendants were not chosen because they were stronger and better than any others (Deut. 7:6-8; 9:6; 14:2) God rejected the status quo of the oldest sibling favored above the younger. Abraham is not the oldest son of Terah. The line passes from Abraham to his younger son, Isaac, and then to Isaac's younger son, Jacob. Reuben, the firstborn of Jacob and Leah, is also rejected in favor of a younger son, Judah. Notably, the idea of one God, monotheism as opposed to polytheism, was made known to the world through Abraham and his descendants (Cf. Gen. 18:19). Jewish Rabbi Louis Jacobs writes: "The world owes to Israel the idea of the one God of righteousness and holiness. This is how God became known to mankind."

The New Testament emphasizes the faith of Abraham, a man who was fully persuaded that God was able to perform His promises. We do well to emphasize that. Even today people of faith and considered "Abraham's seed." But it without question that God threw no veil over this chosen family to mask its faults, but rather presented them "warts and all." We do well to also consider that. The Genesis account of the families demonstrates the "dysfunction" of God's chosen people. God both chooses the broken and mends the chosen! 

Abraham was called by God to leave his abode and his idolatrous family (Josh. 24:2) for a land God would show him. He left behind a friends and family, but carried dysfunction with (and within) him. Nephew troubles (Gen. 13:5–14:16) may hint of larger family issues, but that is mild in comparison to other problems. In traveling to this unknown land, Abraham struck a bargain with his beautiful wife to introduce her as his sister. On two occasions Abraham's lack of fortitude -- but for God's intervention -- put Sarah in danger of adultery with Pharaoh, king of Egypt (Gen. 12:10-20) and Abimelech, king of Gerar (Gen. 20:1-18). Though trusting God for a promised seed, Abraham fell victim to his wife's suggestion that he impregnate her handmaid as a surrogate mother (Gen. 16:1-16). This led to haughtiness in the surrogate, Hagar, and bitterness in the barren Sarah. Later this same mistake would lead to sibling jealousy and the oldest son, Ishmael, was expelled from the home (Gen. 21:1-21).

Like father, like son, Isaac's home was also plagued with dysfunction. Though Isaac was not even born when Abraham and Sarah encountered Pharaoh and Abimelech, he struck a similar bargain with his wife Rebekah and passed her off as his sister. Favoritism by the parents (Gen. 25:27-28; 27:1-10) fueled jealousy and rivalry between their sons (Gen. 25:22-26; 29-34). Rebekah and Jacob schemed to steal Isaac's blessing on Esau. Esau's heart overflowed with murderous thoughts and Jacob had to flee for his life (Gen. 27:41–28:5).

In Jacob's flight he went to his uncle Laban seeking for a wife. Dysfunction in Jacob's home rose to greater heights than his father and grandfather before him. The home started on a shaky foundation with the trickery of Laban saddling Jacob with a wife he had not chosen (Gen. 29:21-30). Within a short time he had two wives, two concubines and 12 children (Gen. 29:31–30:24). Two wives are a recipe for trouble, and these two wives were sisters who were jealous of one another. Jacob's preference for the wife he had chosen -- Rachel -- stoked the flames of discontent. Not only did Jacob play "favorite wife," he had a favorite son of his favorite wife and made no bones about it (Gen. 37:1-4). Everyone knew. This fanned hatred that would not end until the favored son, Joseph, was sold into slavery (Gen. 37:4-36) and Jacob told that Joseph was dead. There is more. Simeon and Levi wielded treachery and murder in Shalem (Gen. 34:1-31) because the prince had lain sexually with their sister and wanted to marry her. The oldest son of Jacob, Reuben had sexual relations with Bilhah, Jacob's concubine (Gen. 35:22; 49:3-4). Judah (of which Christ is the Lion of the tribe of) had sexual relations with his daughter-in-law Tamar. Judah has refused to give this widow to another son under the levirate marriage law. To catch him unawares, she posed as a prostitute and became pregnant with her father-in-law's child (Gen. 38:12-26).

Stop we must, and draw for now a curtain over all these sordid affairs, lest we become proud in our own conceits! Should we not rather mourn? Are we not children of this same family? ...if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise (Gal. 3:29).

1. Considering the brokenness and dysfunction of God's chosen people should remind us of the nature of God's purpose. God’s purpose is glorious, omniscient, sovereign and immutable. It does not depend upon the merit of the receiver but rather the grace and purpose of the giver. 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, (Cf. Eph. 1:9, 11; 3:11).

2. Considering the brokenness and dysfunction of God's chosen people should awaken us from the lull of our complacency. God’s people are not pure and right simply because they are God’s people. Romans 13:11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Amos 6:1; 1 Cor. 15:34; Eph. 5:14)

3. Considering the brokenness and dysfunction of God's chosen people should assure us of the availability of God's mercy. God’s people may become despondent and imagine themselves beyond the grace of God and without the hope of forgiveness. But His mercies are sure and new every morning! Lamentations 3:22-23 It is of the LORD's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. (Cf. Gen. 32:10; Isa. 55:3)

4. Considering the brokenness and dysfunction of God's chosen people should encourage us in the fulfillment of our calling. Abraham, Isaac, and Jacob, were men of like passions as we, yet still used by God. We should not be satisfied to be as dysfunctional as we can be. We should not "sin, that grace may abound." We should sorrow, repent, and press forward. Philippians 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus. (Cf. Eph. 1:18; 4:4; 2 Tim. 1:9; Hebrews 3:1; 2 Peter 1:10)

God has chosen the broken -- for we are all broken -- but, praise Him above all, He also chooses to mend the chosen! Through a "broken family" God chose that all the families of the earth be blessed.

Galatians 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

The Gospel Trumpet

Hark! How the Gospel trumpet sounds!
Christ and free grace therein abounds;
Free grace to such as sinners be:
And if free grace,--why not for me?

The Savior died, and by His blood
Brought rebel sinners near to God;
He died to set the captives free:
And why, my soul, why not for thee?

The blood of Christ, how sweet it sounds,
To cleanse and heal the sinner’s wounds!
The streams thereof are rich and free:
And why, my soul, why not for me?

Thus Jesus came the poor to bless,
To clothe them with His righteousness;
That robe is spotless, full and free;
And why, my soul, why not for thee?

Eternal life by Christ is giv'n,
And sinful men are raised to heav'n;
Then sing of grace so rich and free,
And say, my soul, why not for thee?

By Charles Cole

Grace Reveals God’s Goodness

“Behold therefore the goodness and severity of God” (Rom. 11:22)

Grace is God showing His goodness to those who deserve severity. Both imputed sin in Adam and actual sins in practice rendered every man unfit for the presence of God. Neither Jacob nor Esau, who typify the elect and non-elect respectively, deserved the grace of God (Rom 9:13). Goodness was freely purposed by God; as well as, severity. The amazing truth is not that God is severe to some, but that He is gracious to any.

Consider three observations:

Grace demonstrates the love of God.

God is both good and severe. Because God is infinite goodness, He purposed infinite love toward a fallen race. His love provided His Son, the imputation of righteousness, and spiritual awakening in each generation for His elect. God demonstrated grace in Christ: “when the kindness and the love to men of God our Savior did appear” (Titus 3:4)

Grace and salvation are inseparable.

The apostle said: “For by grace you are saved” (Eph 2:8). What was the occasion? Not God’s purpose before time, or His provision of faith, but the death of Christ. “Faith” is related to grace and salvation in this respect: faith is the gift of God to see, understand and rest in salvation by grace. God conditioned grace and salvation exclusively on Christ’s Person and Work.

Grace guarantees His saints preservation.

God’s goodness and severity are fixed. A sheep cannot become a goat; and a goat cannot become a sheep. Romans 8 begins with “no condemnation” and closes with “no separation” (Rom 8:1, 35-39). God preserves and the elect persevere. Believers need not torment themselves feeling their faith will fail; it is assured by sovereign grace.

T. David Simpson
Shreveport Grace Church Bulletin- July 18, 2010