Worship Sunday: All To Jesus I Surrender

YouTube: The Most Generally Prevailing and Ensnaring Sin - John Newton (Audio)

YouTube: What Is The Gospel?

Fighting Friday: Charity and Its Fruits - Love Inconsistent with an Envious Spirit (Jonathan Edwards)

Love Inconsistent with an Envious Spirit

 

by

 

Jonathan Edwards

(1703-1758)

"Charity envies not."--1 Corinthians 13:4

________________________________________

Having already seen the nature and tendency of Christian charity, or divine love, with respect to the evil received from others, that it “suffers long,” and also with respect to doing good to others, that it “is kind,” we now come to the feelings and conduct to which the same charity will lead us in respect to the good possessed by others, and that possessed by ourselves. And in reference to the good possessed by others, the apostle declares it to be the nature and tendency of charity, or true Christian love, not to envy them the possession of any good whatever which is theirs — “Charity envieth not.” The teaching of these words plainly is,

THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, IS THE VERY OPPOSITE OF AN ENVIOUS SPIRIT.

In dwelling on this thought, I would show, I. What is the nature of an envious spirit; II. Wherein a Christian spirit is the opposite of such a spirit; and, III. The reason and evidence of the doctrine.

I. The nature of envy. Envy may be defined to be a spirit of dissatisfaction with, and opposition to, the prosperity and happiness of others as compared with our own. The thing that the envious person is opposed to, and dislikes, is the comparative superiority of the state of honor, or prosperity or happiness, that another may enjoy, over that which he possesses. And this spirit is especially called envy, when we dislike and are opposed to another’s honor or prosperity, because, in general, it is greater than our own, or because, in particular, they have some honor or enjoyment that we have not. It is a disposition natural in men, that they love to be uppermost; and this disposition is directly crossed, when they see others above them. And it is from this spirit that men dislike and are opposed to the prosperity of others, because they think it makes those who possess it superior, in some respect, to themselves. And from this same disposition, a person may dislike another’s being equal to himself in honor or happiness, or in having the same sources of enjoyments that he has. For as men very commonly are, they cannot bear a rival much, if any, better than a superior, for they love to be singular and alone in their eminence and advancement. Such a spirit is called envy in the Scriptures. Thus Moses speaks of Joshua’s envying for his sake, when Eldad and Medad were admitted to the same privilege with himself in having the spirit of prophecy given them, saying (Num. 11:29), “Enviest thou for my sake? would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!” And Joseph’s brethren, we are told (Gen. 37:11), envied him when they had heard his dream, which implied that his parents and brethren were yet to bow down before him, and that he was to have power over them. From such a spirit, persons are not only unwilling that others should be above them or equal to them, but that they should be near them. For the desire to be distinguished in prosperity and honor is the more gratified just in proportion as they are elevated, and others are below them, so that their comparative eminence may be marked and visible to all. And this disposition may be exercised, either in reference to the prosperity that others may obtain, and of which they are capable, or in reference to that which they actually have obtained. In the latter form, which is the more common, the feeling of envy will be manifest in two respects: first, in respect to their prosperity, and next, in respect to themselves. And,

1. It will be manifest in an uneasiness and dissatisfaction with the prosperity of others. Instead of rejoicing in the prosperity of others, the envious man will be troubled with it. It will be a grievance to his spirit to see them rise so high, and come to such honors and advancement. It is no comfortable feeling to him to hear of their having obtained such and such advantages and honors and preferments, but, on the contrary, very uncomfortable. He is very much of the spirit of Haman, who, in view of all “the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him,” still could say (Est. 5:13), “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting in the king’s gate.” From such a spirit, the envious person stands ready to rejoice at anything that happens to diminish the honor and comfort of others. He is glad to see them brought down, and will even study how to lower their estate, as Haman did how to humble and bring down Mordecai. And often, like Haman, he will show his uneasiness, not only by planning and scheming, but by actual endeavors of one kind or another, to bring them down; and the very first opportunity of pulling them down that offers, he will gladly embrace. And it is from this disposition, that the sight even of others’ prosperity often sets the envious on talking against them and speaking evil of them, even when perhaps they do not know them. Envying them the prominence they have obtained, they hope, by speaking evil of them, in some measure to diminish their honors, and lower them in the esteem of men. This suggests, again,

2. That the opposition of the envious to the prosperity of others will be manifest in a dislike of their persons for it. Seeing how others prosper, and what honors they attain, the envious dislike, and even hate them, on account of their honor and prosperity. They entertain and cherish an evil spirit toward them, for no other reason but that they are prospered. They are embittered against them in spirit, only because they are eminent in name or fortune. Thus Haman, it is said (Est. 5:9), “was full of indignation against Mordecai,” because he saw him “in the king’s gate,” and because “he stood not up, nor moved for him;” and Joseph’s brethren (Gen. 37:4, 5) “hated him, and could not speak peaceably unto him,” because his father loved him, and when he had dreamed a dream implying their inferiority, “they hated him yet the more.” And so the envious generally resent the prosperity of others, and their coming to honor, as if in it they were guilty of some injury to themselves. Sometimes there is a settled hatred toward others upon this account, leading, as in the case of Joseph’s brethren (Gen. 37:19-28), to acts of the greatest cruelty and wickedness. But this may suffice for the nature of this envy; and I proceed to show, (Please click here to continue reading, "Love Is Inconsistent With An Envious Spirit")

YouTube: Bible Q&A With John MacArthur - The Doctrine of Election (Romans 8)

Fighting Five Articles of Interest

Dr. Mohler's Blog


The Inerrancy of Scripture: The Fifty Years War . . . and Counting by Al Mohler


Dr. Mohler on the continuing war concerning the inerrancy of Scripture and BioLogos' claims challenging inerrancy.




Pyromaniacs


The Fruit of Their Own Way by Phil Johnson


Phil Johnson on the life and consequences of American Atheist Madelyn Murray O'Hare's worldview.




The Lawman Chronicles


Great News for Evangelism in California Malls by Tony Miano


California Supreme Court overturns district court's ruling regarding sharing your faith inside and on mall property.




Wall Street Journal


The Perils of "Wannabe Cool" Christianity by Brett McCracken


Brett McCracken analyzes the consequences of the Christian church attempting to be relevant by conforming to the world and why many young Christians (including McCracken) aren't buying it.




Alpha and Omega Ministries Blog


The Real Story of the Arrest of Nabeel, David, Paul and Negeen by James White


More from James White on the situation in Dearborn, Michigan between Acts17 Apologetics and the City of Dearborn at the 2010 Arab/Muslim Festival.   Includes new video footage at the scene of the incident.

YouTube: Oprah Winfrey - Jesus Didn't Come to Die on the Cross

YouTube: Bible Q&A With John MacArthur - How Do Believers Resist The Devil? (1 Peter 5)

YouTube: Dearborn Update - Arab Festival 2010, Roger Williams, Due Process, and the DPD (Acts 17 Apologetics)

Spurgeon Monday: A Mystery! Saints Sorrowing and Jesus Glad (Sermons on the Gospel of John)

A Mystery! Saints Sorrowing and Jesus Glad!

A Sermon

(No. 585)

Delivered on Sunday Morning, August 7th, 1864, by the

Rev. C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

________________________________________


"Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him"—John 11:14-15.

There lived in the little village of Bethany a very happy family. There was neither father nor mother in it: the household consisted of the unmarried brother Eleazar, or Lazarus, and his sisters, Martha and Mary, who dwelt together in unity so good and pleasant that there the Lord commanded the blessing, even life for evermore. This affectionate trio were all lovers of the Lord Jesus Christ, and were frequently favoured with His company. They kept open house whenever the Great Teacher came that way. Both for the Master and for the disciples there was always a table, a bed, and a candlestick in the prophet's chamber, and sometimes sumptuous feasts were prepared for the whole company. They were very happy, and rejoiced much to think that they could be serviceable to the necessities of one so poor, and yet so honoured as the Lord Jesus. But, alas! affliction cometh everywhere; virtue may sentinel the door, but grief is not to be excluded from the homestead. "Man is born unto trouble, as the sparks fly upward;" if the fuel be a log of sweet-smelling sandal wood, yet the sparks must rise, and even so the best of families must feel affliction. Lazarus sickens. It is a mortal sickness beyond the power of physicians. What is the first thought of the sisters but to send for their friend Jesus? They know that one word from His lips will restore their brother: there is no absolute need that He should even risk His safety by a journey to Bethany; He has but to speak the word and their brother shall be made whole. With glowing hopes and moderated anxieties, they send a tender message to Jesus—"Lord, behold, he whom Thou lovest is sick." Jesus hears it, and sends back the answer which had much comfort in it, but could hardly compensate for His own absence: "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." There lies poor Lazarus after the message is come; he does not recover; he is a little more cheerful, because he hears that his sickness is not unto death, but his pains do not abate; the clammy death-sweat gathers on his brow; his tongue is dry; he is full of pains and racked with anguish, at last he passes through the iron gate of death, and there lies his corpse before the weeping sisters' eyes. Why was not Jesus there? Why did He not come? Tender hearted as He always was, what could have made Him thus unkind? Why tarrieth He so? Why is He so long in coming? How can His words be true? He said, "This sickness is not unto death"; and there lies the good man cold in death, and the mourners are gathering for the funeral. Look at Martha! She has been sitting up every night watching her poor brother; no care could have been more constant, no tenderness more excessive. There is no potion in the range of her housewifery which she has not compounded; this herb and the other she has gathered, and she has administered all sorts of medicinal drinks and nourishing foods; and anxiously has she watched until her eyes are red for want of sleep. Jesus might have spared her all this. Why did He not? He had only to will it, and the flush of health would have returned to the cheek of Lazarus, and there would have been no more need of this weary nursing, and this killing watchfulness. What is Jesus doing? Martha was willing to serve Him, will He not serve her? She has even cumbered herself about much-serving for His sake, giving Him not only necessaries but dainties, and will He not give her what is so desirable to her heart, so essential to her happiness—her brother's life? How is it He can send her a promise which He doth not seem to keep, and tantalize her with hope, and cast down her faith? As for Mary, she has been sitting still at her brother's side, listening to his dying words, repeating in his ear the gracious words of Jesus which she had been wont to hear when she sat at His feet, catching the last accents of her expiring brother, thinking less about the medicine and about the diet than Martha did, but thinking more about his spiritual health and about his soul's enjoyment. She has endeavoured to stay the sinking spirits of her beloved brother with words like these, "He will come; He may wait, but I know Him, His heart is very kind, He will come at the last; and even if He let thee sleep in death it will be but for a little; He raised the widow's son at the gates of Nain, He will surely raise thee whom He loves far more. Have ye not heard how He wakened the daughter of Jairus? Brother, He will come and quicken thee, and we shall have many happy hours yet, and we shall have this as a special love-token from our Master and our Lord, that He raised thee from the dead." But why, why was she not spared those bitter tears which ran scalding down her cheeks when she saw that her brother was really dead? She could not believe it. She kissed his forehead, and oh! how cold was that marble brow! She lifted up his hand—"He cannot be dead," said she, "for Jesus said this sickness was not unto death;" but the hand fell nerveless by her side: her brother was really a corpse, and putrefaction soon set in, and then she knew that the beloved clay was not exempt from all the dishonour which decay brings to the human body. Poor Mary! Jesus loved thee, it is said, but this is a strange way of showing His love. Where is He? Miles away He lingers. He knows thy brother is sick; yea, He knows that he is dead, and yet He abides still where He is. Oh! sorrowful mystery that the pity of such a tender Saviour should sink so far below their plumb-line to gauge, or His mercy should range so high beyond their power to reach.


Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping their eyes out for sorrow, and yet their friend Jesus is glad! It is strange, it is passing strange! However, we may rest assured that Jesus knoweth better than we do, and our faith may therefore sit still and try to spell out His meaning, where our reason cannot find it at the first glance. "I am glad," saith He, "for your sakes that I was not there, to the intent ye may believe." Ah! we see it now: Christ is not glad because of sorrow, but only on account of the result of it. He knew that this temporary trial would help His disciples to a greater faith, and He so prizes their growth in faith that He is even glad of the sorrow which occasions it. He does as good as say, "I am glad for your sakes that I was not there to prevent the trouble, for now that it is come, it will teach you to believe in me, and this shall be much better for you than to have been spared the affliction."


We have thus plainly before us the principle, that our Lord in His infinite wisdom and superabundant love, sets so high a value upon His people's faith, that He will not screen them from those trials by which faith is strengthened. Let us try to press the wine of consolation from the cluster of the text. In three cups we will preserve the goodly juice as it flows forth from the winepress of meditation. First of all, brethren, Jesus Christ was glad that the trial had come, for the strengthening of the faith of the apostles; secondly, for strengthening the faith of the family; and thirdly, for giving faith to others; for you find by the forty-fifth verse that the goblet passed round to sympathizing friends—"Many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him." (Please click here to read, A Mystery ! Saints Sorrowing and Jesus Glad!)

Grace To You Audio Blog: The Spirit Filled Family (John MacArthur)

Worship Sunday: Holy Is The Lord (Chris Tomlin)

YouTube: Jeremiah Cry Ministries 2010 Missions Trip to the UK

Q and A With John MacArthur (2): Why Did God Allow Sin?

Question:

Why did God allow sin?

Answer:

There are questions like, “Why did God allow sin?” and the why questions are very difficult when they get into the nature of God! He did allow it and that suffices the issue because we just don’t know why. We can speculate why He allowed it--theologians have done that for years--that’s called the problem of theodicy or why God permitted evil.

And maybe the best solution to that question is to simply say He allowed it in order that He might destroy it. By that I mean this: if there is a right, there is a left; if there is an up, there is a down; if there’s an in, there’s an out; if there’s a good, there’s a bad. And so, if there was goodness, there was always potential evil and maybe God allowed evil to exist in order to ultimately destroy it so that it could no longer again exist. And that’s what heaven is all about.

But that’s a stab at it--that’s the way I kind of look at it--but there are some questions that are very difficult to answer because we just don’t know the mind of God and there is no specific revelation in the Scripture regarding such questions. Why did sin enter the world? And again we have the difficulty of that same question, and I mentioned it to you earlier: there is no answer to that question. We don’t know why; we just know that it did.

But the question that followed that is important: why did Adam sin? You ask most people, “Why did Adam sin?” and they say, “He was tempted by Satan and he sinned.” That isn’t true. Was Adam deceived? No. Paul said to Timothy, “Adam was not deceived; the woman was deceived.” Eve was deceived. That’s why women have (for one reason) taken the subservient role in God’s order: because they sinned, they were deceived.

Why did Adam sin? The best answer to that is that Adam sinned because he loved Eve and once she was what she was, he wanted to be what she was. In addition to that, there is no answer. But apparently--and most scholars say--to be what Eve was. I mean, at that point he didn’t have a lot of choice; she was the only woman around! If you wanted any kind of compatibility, that was how it was. It shows you the foolishness of man’s first decision.

Now don’t ask me what would have happened if he hadn’t done it. “What if” questions are tough too.

HT: Bible Bulletin Board

Related Posts: What Is The Gospel? John MacArthur

Main Blog Site: Fight the Good Fight of Faith

YouTube: On the Method of Grace - George Whitefield (Audio)

YouTube: Don't Expect A Perfect Repentance (Paul Washer)

Fighting Friday: Charity and Its Fruits - Love Disposes Us to Do Good by Jonathan Edwards (5/13)

Love Disposes Us to Do Good

 

by

 

Jonathan Edwards

(1703-1758)

Charity suffers long, and is kind.-- 1 Corinthians 13:4

________________________________________

In the last lecture from these words, it was shown that charity or Christian love is long-suffering, or that it disposes us meekly to bear the injuries received from others. And now it is proposed to show that it is kind, or, in other words,

THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, WOULD DISPOSE US FREELY TO DO

GOOD TO OTHERS

In dwelling on this point, I would — I. Briefly open the nature of the duty of doing good to others; and, II. Show that a Christian spirit will dispose us to it.

I. I would briefly open the nature of the duty of doing good to others. — And here, three things are to be considered, viz. the act — doing good, the objects, or those to whom we should do good; and the manner in which it should be done — freely. And,

1. The act, which is the matter of the duty, which is, doing good to others. — There are many ways in which persons may do good to others, and in which they are obliged so to do, as they have opportunity. And,

First, persons may do good to the souls of others, which is the most excellent way of doing good. Men may be, and oftentimes are, the instruments of spiritual and eternal good to others. Wherein any are so, they are the instruments of greater good to them than if they had given them the riches of the universe. And we may do good to the souls of others, by taking pains to instruct the ignorant and to lead them to the knowledge of the great things of religion, and by counseling and warning others, and stirring them up to their duty, and to a seasonable and thorough care for their souls’ welfare, and so again, by Christian reproof of those that may be out of the way of duty, and by setting them good examples, which is a thing the most needful of all, and commonly the most effectual of all for the promotion of the good of their souls. Such an example must accompany the other means of doing good to the souls of men, such as instructing, counseling, warning, and reproving, and is needful to give force to such means, and to make them take effect. It is more likely to render them effectual than anything else whatsoever, and without it, they will be likely to be in vain.

Men may do good to the souls of vicious persons by being the means of reclaiming them from their vicious courses, or to the souls of neglecters of the sanctuary by persuading them to go to the house of God, or to the souls of secure and careless sinners by putting them in mind of their misery and danger, and so may be the instruments of awakening them, and the means of their conversion, and of bringing them home to Christ. Thus they may be of the number of those of whom we read (Dan. 12:3), “that turn many to righteousness,” and who “shall shine as the stars for ever and ever.” Saints, too, may be the instruments of comforting and establishing one another, and of strengthening one another in faith and obedience; of quickening, and animating, and edifying one another; of raising one another out of dull and dead frames, and helping one another out of temptations, and onward in the divine life; of directing one another in doubtful and difficult cases; of encouraging one another under darkness or trial; and, generally, of promoting each other’s spiritual joy and strength, and thus being mutually fellow helpers on their way to glory. (Please click here to continue reading, "Love Disposes Us to Do Good")

YouTube: MacArthur ESV Study Bible (Interview with John MacArthur)

YouTube: Paul Washer's Story (Testimony of Paul Washer)

YouTube: Bible Q&A With John MacArthur - Judging Others, The Verse Pagans Love to Quote

YouTube: The Power of God In George Whitefield's Life (Steve Lawson)

YouTube: What Is Most Needed Today - A.W. Pink (Audio)

Grace To You Audio Blog: Creation - What's The Point? (John MacArthur)

Spurgeon Monday: Beloved and Yet Afflicted (Spurgeon Sermons on the Gospel of John)

Beloved, and yet Afflicted

Notes of a Sermon

(No. 1518)

PREACHED BEFORE AN AUDIENCE OF INVALID LADIES AT MENTONE, BY

C. H. SPURGEON,

________________________________________


"Lord, behold, he whom Thou lovest is sick."—John 11:3.

THAT DISCIPLE WHOM JESUS LOVED is not at all backward to record that Jesus loved Lazarus too: there are no jealousies among those who are chosen by the Well-beloved. Jesus loved Mary, and Martha, and Lazarus: it is a happy thing where a whole family live in the love of Jesus. They were a favoured trio, and yet, as the serpent came into Paradise, so did sorrow enter their quiet household at Bethany. Lazarus was sick. They all felt that if Jesus were there disease would flee at his presence; what then should they do but let him know of their trial? Lazarus was near to death's door, and so his tender sisters at once reported the fact to Jesus, saying, "Lord, behold, he whom thou lovest is sick." Many a time since then has that same message been sent to our Lord, for in full many a case he has chosen his people in the furnace of affliction. Of the Master it is said, "himself took our infirmities, and bare our sicknesses," and it is, therefore, no extraordinary thing for the members to be in this matter conformed to their Head.


I. Notice, first, A FACT mentioned in the text: "Lord, behold, he whom thou lovest is sick." The sisters were somewhat astonished that it should be so, for the word "behold" implies a measure of surprise. "We love him, and would make him well directly: thou lovest him, and yet he remains sick. Thou canst heal him with a word, why then is thy loved one sick?" Have not you, dear sick friend, often wondered how your painful or lingering disease could be consistent with your being chosen, and called, and made one with Christ? I dare say this has greatly perplexed you, and yet in very truth it is by no means strange, but a thing to be expected.


We need not be astonished that the man whom the Lord loves is sick, for he is only a man. The love of Jesus does not separate us from the common necessities and infirmities of human life. Men of God are still men. The covenant of grace is not a charter of exemption from consumption, or rheumatism, or asthma. The bodily ills, which come upon us because of our flesh, will attend us to the tomb, for Paul saith, "we that are in this body do groan."


Those whom the Lord loves are the more likely to be sick, since they are under a peculiar discipline. It is written, "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." Affliction of some sort is one of the marks of the true-born child of God, and it frequently happens that the trial takes the form of illness. Shall we therefore wonder that we have to take our turn in the sick chamber? If Job, and David, and Hezekiah must each one smart, who are we that we should be amazed because we are in ill-health?


Nor is it remarkable that we are sick if we reflect upon the great benefit which often flows from it to ourselves. I do not know what peculiar improvement may have been wrought in Lazarus, but many a disciple of Jesus would have been of small use if he had not been afflicted. Strong men are apt to be harsh, imperious, and unsympathetic, and therefore they need to be put into the furnace, and melted down. I have known Christian women who would never have been so gentle, tender, wise, experienced, and holy if they had not been mellowed by physical pain. There are fruits in God's garden as well as in man's which never ripen till they are bruised. Young women who are apt to be volatile, conceited, or talkative, are often trained to be full of sweetness and light by sickness after sickness, by which they are taught to sit at Jesus' feet. Many have been able to say with the psalmist, "It is good for me to have been afflicted, that I might learn thy statutes." For this reason even such as are highly favoured and blessed among women may feel a sword piercing through their hearts.


Oftentimes this sickness of the Lord's loved ones is for the good of others. Lazarus was permitted to be sick and to die, that by his death and resurrection the apostles might be benefited. His sickness was "for the glory of God." Throughout these nineteen hundred years which have succeeded Lazarus' sickness all believers have been getting good out of it, and this afternoon we are all the better because he languished and died. The church and the world may derive immense advantage through the sorrows of good men: the careless may be awakened, the doubting may be convinced, the ungodly may be converted, the mourner may be comforted through our testimony in sickness; and if so, would we wish to avoid pain and weakness? Are we not quite willing that our friends should say of us also "Lord, behold, he whom thou lovest is sick"? (Please click here to continue reading, "Beloved, and yet Afflicted)

Worship Sunday: How Deep (Sovereign Grace Music)

Vimeo: The Beauty of Jesus Christ - Paul Washer (I'll Be Honest)

The Beauty of Jesus Christ - Paul Washer from I'll Be Honest on Vimeo.

Q and A With John MacArthur (1): What Is The Essence of Sin?

Question:

What is the essence of sin?

Answer:

Essentially, sin is any transgression or violation of God's law. This is seen in 1 John 3:4 where John wrote, "Whoever commits sin also commits lawlessness, and sin is lawlessness." The New American Standard says, "Everyone who practices sin also practices lawlessness; and sin is lawlessness." In other words, any lack of conformity to the perfect moral standard of God is sin.

But our problem with sin goes much deeper than simple acts of disobedience, which are merely outward manifestations of inner fleshly compulsions. The basic inclination and orientation of man toward self-gratification-however religious or moral we may appear on the outside-is directly hostile to God. Even the good deeds of an unbeliever fail to fulfill God's law. Why? Because they are produced by the flesh, for selfish reasons, and from a heart that is in rebellion toward God.

Romans 8:7 tells us that the natural man is at enmity with God-meaning that he has a positive hatred toward God and stands in opposition to Him. Sin seeks to dethrone and depose God, usurp His authority, and put self in His place.

At its core all sin is an act of pride. Pride says, "Move over, God, I'm in charge, I'll do what I want." Therefore all sin at its core is blasphemy because it attacks God. When we come into this world we love sin, and so we love our rebellion and we love our pride and we love our blasphemy. We delight in it and we seek every opportunity we can to manifest it.

Jesus taught that the central demand of God's law is to "love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment. And the second, like it, is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these" (Mark 12:30-31).

Thus, the essence of all sin is the failure to love God. That is the primary violation. And the essence of sin is most clearly seen in unbelief. This shows up in John 16 where Jesus said He would send the Holy Spirit who would "convict the world of sin…because they do not believe in Me" (John 16:8). In other words, any failure to love and believe in the Lord Jesus Christ is a failure to love God. Thus, the apostle Paul wrote, "If any man love not the Lord Jesus Christ, let him be damned" (1 Corinthians 16:22).

So, the ultimate sin, the epitome of sin and the summation of sin, is any lack of love for God and His Son Jesus Christ. "And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment" (1 John 3:23).

HT: Bible Bulletin Board


Related Posts: What Is The Gospel? John MacArthur


Main Blog Site: Fight the Good Fight of Faith

John MacArthur Quotes: "What Is a True Peacemaker?"

“The person who is not willing to disrupt and disturb in God’s name cannot be a peacemaker. To come to terms on anything less than God’s truth and righteousness is to settle for a truce - - which confirms sinners in their sin and may leave them even further from the kingdom. Those who in the name of love or kindness or compassion try to witness by appeasement and compromise of God’s Word will find that their witness leads away from Him, not to Him. God’s peacemakers will not let a sleeping dog lie if it is opposed to God’s truth; they will not protect the status quo if it is ungodly and unrighteous. They are not willing to make peace at any price. God’s peace comes only in God’s way. Being a peacemaker is essentially the result of a holy life and the call to others to embrace the gospel of holiness”. [John MacArthur, The MacArthur New Testament Commentary (Matthew 1-7)]

YouTube: So much for "rule of law" - - open air preachers shut down by atheist policeman (Todd Friel - Wretched)

YouTube: Interview with Bob Kauflin/Bob Kauflin Leads Worship (Resolved 2010)