“Now, let no Christian say, that he has no communion with God in closet-prayer, because he has not such a full, such a choice, such a sweet, such a sensible, and such a constant communion with God in closet-prayer—as such and such saints have had, or as such and such saints now have; for all saints do not alike enjoy communion with God in their closets: some have more, some have less; some have a higher degree, others a lower; some are enrapt up in the third heaven, when others are but enrapt up in the clouds. What man is there so childish and babyish as to argue thus, that he has no wisdom, because he has not the wisdom of Solomon; or, that he has no strength, because he has not the strength of Samson; or, that he has no life, because he has not the swiftness of Ahimaaz; or, that he has no estate, because he has not the riches of Dives? And yet so childish and babyish many weak Christians are, as to argue thus: namely, that they have no communion with God in their closets, because they have not such high, such comfortable, and such constant communion with God in their closets, as such and such saints have had, or as such and such saints now have! Whereas they should seriously consider, that though some saints have a great communion with God—yet other saints have but a small communion with God; and though some Christians have a strong communion with God—yet other Christians have but a weak communion with God; and though some Christians have a very close and near communion with God—yet other Christians have but a more remote communion with God; and though some of God’s servants have a daily, constant, and uninterrupted communion with God—yet others of his servants have but a more transient and inconstant communion with God.” —Thomas Brooks, The Privy Key of Heaven
And as death will cure all your bodily diseases, so it will cure all your soul-distempers also. Death is not mors hominis, but mors peccati, not the death of the man, but the death of his sin; peccatum erat obstetrix mortis mors sepulcchrum peccati, sin was the midwife that brought death into the world, and death shall be the grave to bury sin. Death shall do that for a Christian that all his duties could never do, that all his graces could never do, that all his experiences could never do, that all ordinances could never do. It shall at once free him fully, perfectly, and perpetually from all sin, yea, from all possibility of ever sinning more. —Thomas Brooks, A String of Pearls
Thy afflictions are not so many as thy mercies, nay, they are not to be named in the day wherein thy mercies are spoken of. What are thy crosses to thy comforts, thy miseries to thy mercies, thy days of sickness to thy days of health, thy days of weakness to the days of strength, thy days of scarcity to thy days of plenty? And this is that the wise man would have us seriously to consider: Eccles. 7:14, ‘In the day of adversity consider,’—but what must we consider? – ‘that God hath set the one over against the other.’ As God hath set winter and summer, night and day, fair weather and foul, one over against another, so let us set our present mercies over against our present troubles, and we shall presently find that our mercies exceed our trouble, that they mightily over-balance our present afflictions; therefore let us be silent, let us lay our hands upon our mouths. —Thomas Brooks, The Mute Christian and the Smarting Rod
“I have made you a tester of metals among my people,
that you may know and test their ways.
They are all stubbornly rebellious,
going about with slanders;
they are bronze and iron;
all of them act corruptly.
The bellows blow fiercely;
the lead is consumed by the fire;
in vain the refining goes on,
for the wicked are not removed.
Rejected silver they are called,
for the Lord has rejected them” (Jeremiah 6:16–30)
When God is after silver, bronze won’t do. Jeremiah, as God’s tester of metals, puts Judah into the furnace. During smelting, lead is added and the bellows are blown to introduce oxygen. This oxidizes the lead, so that it acts as flux, combining with impurities to form slag to be removed. All this is done in vain with Judah. The impurities cannot be removed because impurities are all that there are. Judah is all tarnish and no silver. She isn’t a soft malleable precious metal like silver or gold, mixed with some impurities. She is rebellious bronze and stubborn iron all the way through. Judah isn’t a diamond in the rough; she is a lump of coal.
Just because fool’s gold sparkles doesn’t make it valuable. Judah puts on a show of ceremonial obedience, but under the costume, her disobedience goes all the way to the heart (Jeremiah 6:16–20). Judah isn’t a dirty lamb in need of cleaning; she is a goat. Her sacrifices are impure because she is impure. The ore doesn’t need to be purified; it needs to be miraculously transformed.
Are you gold? Are you silver? When you baptize a goat, you don’t get a sheep, you get a wet goat. Many professing Christians don’t need sanctification; they need regeneration. They don’t need to be purified; they need to be born again as a new creation. They need the Midas touch of King Jesus to graciously transform them from being rebellious bronze to repentant silver, from being impure iron to precious gold.
Because Jesus bore the fire of judgment, all who trust in Him are no longer part of the impure ore of this earth doomed for eternal flames; instead, they are precious gold, being refined for the new heaven and the new earth. The flames of purification temporarily burn now for the saints, whereas the flames of destruction will burn eternally for the wicked. If you have not been touched by the King, the flames of this world do nothing for you but expose the impurity that you are.
“Sin always dies most where faith lives most. The most believing soul is the most mortified soul. Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin, but by believing in a Saviour. It is not resolving, it is not complaining, it is not mourning, but believing, that will make thee divinely victorious over that body of sin that to this day is too strong for thee, and that will certainly be thy ruin, if it be not ruined by a hand of faith.” —Thomas Brooks, Precious Remedies against Satan’s Devices
“Consider, …the reasons why the Lord is pleased to have have people exercised, troubled, and vexed with the operations of sinful corruptions; and they are these: partly to keep them humble and low in their own eyes; and partly to put them upon the use of all divine helps, whereby sin may be subdued and mortified ; and partly, that they may live upon Christ for the perfecting the work of sanctification; and partly, to wean them from things below, and to make them heart-sick of their absence from Christ, and to maintain in them bowels of compassion towards others that are subject to the same infirmities with them; and that they may distinguish between a state of grace and a state of glory, and that heaven may be more sweet to them in the close.” —Thomas Brooks, Precious Remedies against Satan’s Devices
“The earth is the LORD’s and the fullness thereof,
the world and those who dwell therein” (Psalm 24:1).
The God of Israel is the God of all, and His majesty exceeds His domain, for His domain is finite, but His glory infinite. And thus the question,
“Who shall ascend the hill of the LORD?
And who shall stand in his holy place?” (Psalm 24:3).
Does the answer of the psalmist distress you?
“He who has clean hands and a pure heart,
who does not lift up his soul to what is false
and does not swear deceitfully” (Psalm 23:4).
What of grace and justification by faith alone? Note that the question is not how, but who—same three letters, very different meanings. The grounds upon which the saints come before the Holy One ever remains Christ and Christ alone. But here we do not have an explanation of how we come before God, but of who comes before God.
The hill of Yahweh is Jerusalem and His holy place is the Tabernacle. God dwelt in the midst of His covenant people who He had redeemed by the blood of the lamb. Before bringing them into the promised land He brought them to Sinai to receive His law so that they might be holy as He is holy. The people of God are a holy people because the God of their salvation is a holy God. The saved are saints. We are not fit for His presence, but He is making us so.
Make no mistake about this, if you would see God, you must be holy. Jesus said, “Blessed are the pure in heart for they shall see God” (Matthew 5:3). Elsewhere we are instructed to “strive…for the holiness without which no one will see the Lord” (Hebrews 12:14). J.C. Ryle warns,
“Most men hope to go to heaven when they die; but few, it may be feared, take the trouble to consider whether they would enjoy heaven if they got there. Heaven is essentially a holy place; its inhabitants are all holy; its occupations are all holy. To be really happy in heaven it is clear and plain that we must be somewhat trained and made ready for heaven while we are on earth.”
“The favorite idea of many, that dying men need nothing except absolution and forgiveness of sins to fit them for their great change, is a profound delusion. We need the work of the Holy Spirit as well as the work of Christ; we need renewal of the heart as well as the atoning blood; we need to be sanctified as well as to be justified. …What could an unsanctified man do in heaven, if by any chance he got there? Let that question be fairly looked in the face, and fairly answered. No man can possibly be happy in a place where he is not in his element, and where all around him is not congenial to his tastes, habits, and character. When an eagle is happy in an iron cage, when a sheep is happy in the water, when an owl is happy in the blaze of noonday sun, when a fish is happy on the dry land—then, and not till then, will I admit that the unsanctified man could be happy in heaven.”
God saves none but sinners, but every sinner saved is a saint being sanctified. Sinners who come with open hands, claiming no righteousness of their own, will find those hands cleansed by the God they come to in the blood of the Lamb who is their righteousness.
For as the same fire causes gold to glow brightly, and chaff to smoke ; and under the same flail the straw is beaten small, while the grain is cleansed ; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them. For, stirred up with the same movement, mud exhales a horrible stench, and ointment emits a fragrant odour. —Augustine, The City of God
“My entire hope is exclusively in your very great mercy. Grant what you command, and command what you will. You require continence. A certain writer has said (Wisd. 8: 21): ‘As I knew that no one can be continent except God grants it, and this very thing is part of wisdom, to know whose gift this is.’ By continence we are collected together and brought to the unity from which we disintegrated into multiplicity. He loves you less who together with you loves something which he does not love for your sake. O love, you ever burn and are never extinguished. O charity, my God, set me on fire. You command continence; grant what you command, and command what you will.” —Augustine, Confessions
“For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love” (2 Peter 1:5–7 ESV).
Before you deal with these, you must remember those. These because of those is a fundamental principle. Before you make every effort, you must see the reason why you should do so, namely, the two grants mentioned in vv. 3–4.
“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire (ESV).”
You are not to make every effort to gain the grants; you are to make every effort because you have the grants.
Many churches are thick on command and thin on promise, which means they get neither. If you don’t understand the promises of vv. 3–4, you can carry out the command of vv. 5–7. Paradoxically to some, it is that church that is soft doctrinally that is more about law than grace. Show me a church that is atheological and I will show you one that is anti-promise. To teach the promises of Scripture you must teach doctrine. Doctrines like election, calling, substitution, propitiation, redemption, and covenant are essential to understanding God’s promises. You don’t need any doctrine at all to teach five steps to a better marriage. You don’t even need God’s law. Because we don’t teach God’s promises, we don’t teach God’s law either. We’ve substituted those of man in both instances. Thus it is that we get neither grace nor law.
When God gives His law to His people it comes as grace on top of grace. This means that there must be grace for the law to come on top of. If there is no foundational grace, then the only kind of grace the law conveys is not constructive but destructive as it shows us our need of Christ. But to those redeemed by the blood of the Passover Lamb, God prefaces His law in this way, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me” (Exodus 20:1–3).
Peter is writing to those who stand righteous by faith in Christ (1:1). The Christ in whom they stand has granted them all things that pertain to life and godliness (v. 3). He has granted his great and precious promises through which they partake of the divine nature (v. 4). For the reason of those two grants, we are to make every effort at these virtues. All our effort then is an expression of faith in Christ. Before you make every effort at these virtues, make sure there is a faith to supplement first, faith in the Christ of those promises.