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Truthfulness (of God)

(2 posts)

Faith and the Attributes of God (1)

Friday··2017·09·08
My righteous one shall live by faith —Hebrews 10:38 The efficacy of faith is not in its strength, but in its object. “The object of faith,” writes David Clarkson, “is God in Christ, as made known in his attributes, offices, relations, promises, and providences.” Just as our trust in any person depends on what we know of his character, our trust in God can only rest on his character as he has revealed himself to us. [God’s Divine attributes] are the pillows and grounds of faith, rocks of eternity, upon which faith may securely repose: ‘Though the earth should be removed,’ &c. ‘The name of the Lord’ (i. e., his attributes) ‘is a strong tower, the righteous fly into it,’ and faith admits and there secures them. Hence this is faith’s ordinary plea in Scripture. ‘For thy name’s sake,’ i. e., for the glory of those attributes whereby thou art known to us, as men are known by their names. These are frequently propounded and made use of as the objects and supports of faith. Power. This is it on which the heroical faith of Abraham fixed: Rom. iv. 21, ‘Being fully persuaded that what he had promised he was able to perform.’ Wisdom. This upheld Peter’s faith, when Christ, so often questioning his love, might have made him doubt of it: ‘Lord, thou knowest all things, thou knowest I love thee,’ John xxi. 17. And David’s faith acts upon the omnisciency and immensity of God, Ps. cxxxix. Justice. This was David’s plea: Ps. cxliii. 11, ‘For thy righteousness sake bring my soul out of trouble.’ And Daniel’s, ix. 16, ‘Lord, according to all thy righteousness, I beseech thee,’ &c. Faithfulness. This was the foundation on which Solomon raised that prayer, so full of faith, 1 Kings viii. 33, ‘There is no God like unto thee, who keepest covenant and mercy with thy servants;’ and Dan. ix. 4, Heb. x. 23. Truth. David useth this, Ps. cxv. 1, ‘For thy truth’s sake;’ and frequently, ‘Do this according to thy word,’ Ps. cxix. 154. Mercy. Faith never finds more strong support, nor ever fixes with so much delight as here: Ps. cxix. 149, ‘Hear my voice, according to thy loving-kindness;’ Ps. cxxx. 7, ‘Let Israel hope in the Lord: for with the Lord there is mercy;’ Ps. lii. 8, ‘I trust in the mercy of God for ever and ever.’ —David Clarkson, Of Living by Faith, Works (Banner of Truth, 1988), 1:176.

Why God Must Punish Sin

Wednesday··2017·11·01
Sin being entered into the world, the Lord was concerned not to let it go unpunished. It is enough for our purpose, which is out of question, that it was the Lord’s will and determination to punish all sin. But there seems to be a sufficient proof, that it was not from the mere pleasure of his will that he should be punished, but there was a necessity for it, from the nature and perfections of God, and from his relation to man as his governor, and from the law enacted as the rule of his government. The Lord is obliged, not only by his truth and unchangeableness, but by his wisdom, holiness, and justice, to punish sin. His truth engages him to it. He threatens it in his law, and if he will rule according to law, it must be inflicted. His truth is obliged for the executing of the threatening, and to make good what he had declared to be his resolution. His unchangeableness makes it necessary. He did determine from eternity to punish it. The event shews that it was eternal purpose, and the counsel of the Lord must stand: he is not as man. His wisdom makes it necessary. The end and designs of his law and government would be lost, his law would appear to be powerless and insignificant, his government would be rendered contemptible, the authority of the one, and the honour of the other defaced, if sin is not punished. The holiness of God requires it. Sin is contrary to him; he hates it. If he will shew himself to be what he is, ‘an holy God, of purer eyes than to behold evil, and who cannot look on iniquity,’ Hab. i. 13, it is necessary to shew his hatred of it by punishing it: Josh. xxiv. 19, ‘he will not forgive,’ that is, he will punish, because he is holy, where, as in other places, the necessity of punishing is grounded upon his holiness. If the Lord be necessarily an holy God, it will be necessary to hate sin; for hatred of sin is essential to holiness, and cannot be conceived or apprehended without it. Now to hate sin . . . necessarily includes a will to punish it. It is essential to holiness to be displeased with sin. Now as the love of God is our chief reward, so God’s displeasure is the chief punishment of it. If then it be not necessary that he punish sin, there will be no necessity that he be displeased at sin. It will be arbitrary to the holy God to be pleased with sin, if it be arbitrary not to punish it. We might conceive that he may as well be pleased with sin as displeased with it, which is intolerable to say or imagine. Finally, His justice obliges him to punish it; for suffering is indispensably due to sin, and the sinner justly deserves it, and justice requires that everything, every one, should have his due, that every disobedience receives a just recompence of reward, Heb. ii. 21, Rom. i. 32, 2 Thes. i. It is righteous with God to give to every one according to his work. —David Clarkson, Justification by the Righteousness of Christ, Works (Banner of Truth, 1988), 1:282–283. This is very bad news, but there is good news to come.

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