Sin & Forgiveness

Because we are not intimately familiar with the Old Testament and don’t immediately make the
connection that Jews steeped in the Torah and the prophets would have made, we might miss something very important about our Lord words and actions. Throughout the Old Testament, sin and sickness are frequently connected, as is forgiveness and healing. The same linkage between healing and forgiveness can be found in Psalm 103:3 where the psalmist praises God, “who forgives all your sins and heals all your diseases.” Likewise in Psalm 147:3 we read
that God “heals the brokenhearted and binds up their wounds.” The same kind of language is found
throughout the prophecy of Isaiah. In Isaiah 19:22 we read, “The LORD will strike Egypt with a plague;
he will strike them and heal them. They will turn to the LORD, and he will respond to their pleas and
heal them.” Similarly in Isaiah 58:16-19, we find these words, “I will not accuse forever, nor will I
always be angry, for then the spirit of man would grow faint before me—the breath of man that I have
created. I was enraged by his sinful greed; I punished him, and hid my face in anger, yet he kept on in
his willful ways. I have seen his ways, but I will heal him; I will guide him and restore comfort to him,
creating praise on the lips of the mourners in Israel. Peace, peace, to those far and near," says the
LORD. `And I will heal them.’” Then, there are a number of passages in which healing and forgiveness
are virtually interchangeable terms.4 This can be seen in a text such as Psalm 41:4–“I said, `O LORD,
have mercy on me; heal me, for I have sinned against you.’”
Therefore, when Jesus tells this poor paralyzed man that his sins are forgiven he is getting to the root
cause of this man’s problem. Paralysis (for whatever reason) is an outward sign that our race is fallen.
The overturning of the curse–brought upon us all because of Adam’s act of rebellion in Eden–is the
mission that Jesus came to perform. By forgiving the man’s sin, Jesus is making the direct connection
between sin and sickness as cause and effect. Although as soon as we utter these words we also must
point out that the Bible never says that we suffer in relation to how many sins we have committed. We
need to be clear about this. Many times God calls the righteous to suffer and allows the wicked to
prosper. This is part of his purpose and remains a mystery to us, other than to say that God alone has the
power and purpose to turn everything to our good, even our sickness and suffering.
In fact, Jesus makes this exact point in Luke 13:1-4, “Now there were some present at that time who told
Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, `Do you
think that these Galileans were worse sinners than all the other Galileans because they suffered this
way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the
tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?
I tell you, no! But unless you repent, you too will all perish.’” The point is that we do not necessarily
suffer or get sick in direct proportion to our sins.5 We do live in a fallen world. We are all born guilty
for Adam’s sin. We all inherit a corrupt and sinful nature. And then we all commit acts of sin, which
may, or may not, bring down God’s punishment upon us. Therefore, our sin in Adam lies at the root of
all our suffering. This is Jesus’ point. Our restoration begins with forgiveness. --Kim Riddlebarger...
It seems like i remember similar themes and good stuff from Stott when i preached Acts 4-- yep here it is

2 brief bible studies by Packer on Demons & Satan

DEMONS:GOD HAS SUPERNATURAL OPPONENTS

They sacrificed to demons, which are not God—gods they had not known, gods that recently appeared, gods your fathers did not fear. DEUTERONOMY 32:17

“Demon,” or “devil” as earlier translations rendered the words, is the Greek daimon and daimonion, the regular terms in the Gospels for the spiritual beings, corrupt and hostile to both God and man, whom Jesus exorcised from their victims in large numbers during his earthly ministry. The demons were fallen angels, deathless creatures serving Satan (Jesus equated Beelzebub, their reputed prince, with Satan: Matt. 12:24-29). Having joined Satan’s rebellion, they were cast out of heaven to await final judgment (2 Pet. 2:4; Jude 6). Their minds are permanently set to oppose God, goodness, truth, the kingdom of Christ, and the welfare of human beings, and they have real if limited power and freedom of movement, though in Calvin’s picturesque phrase they drag their chains wherever they go and can never hope to overcome God.

The level and intensity of demonic manifestations in people during Christ’s ministry was unique, having no parallel in Old Testament times or since; it was doubtless part of Satan’s desperate battle for his kingdom against Christ’s attack on it (Matt. 12:29). Demons were revealed as having knowledge and strength (Mark 1:24; 9:17-27). They inflicted, or at least exploited, physical and mental maladies (Mark 5:1-15; 9:17-18; Luke 11:14). They recognized and feared Christ, to whose authority they were subject (Mark 1:25; 3:11-12; 9:25), though by his own confession it was only through effort in prayer that he was able to expel them (Mark 9:29).

Christ authorized and equipped the Twelve and the seventy to exorcise in his name (i.e., by his power—Luke 9:1; 10:17), and the ministry of exorcism continues still as an occasional pastoral necessity. The sixteenth-century Lutheran church abolished exorcism, believing that Christ’s victory over Satan had suppressed demonic invasion forever, but this was premature.

Satan’s army of demons uses subtler strategies also, namely, deception and discouragement in many forms. Opposing these is the essence of spiritual warfare (Eph. 6:10-18). Though demons can give trouble of many kinds to regenerate persons in whom the Holy Spirit dwells, they cannot finally thwart God’s purpose of saving his elect any more than they can finally avoid their own eternal torment. As the devil is God’s devil (that is Luther’s phrase), so the demons are God’s demons, defeated enemies (Col. 2:15) whose limited power is prolonged only for the advancement of God’s glory as his people contend with them.

SATAN: FALLEN ANGELS HAVE A LEADER

One day the angels came to present themselves before the Lord, and Satan also came with them.

JOB 1:6

Satan, leader of the fallen angels, comes like them into full view only in the New Testament. His name means “adversary” (opponent of God and his people), and the Old Testament introduces him as such (1 Chron. 21:1; Job 1-2; Zech. 3:1-2). The New Testament gives him revealing titles: “devil” (diabolos) means accuser (i.e., of God’s people: Rev. 12:9-10); “Apollyon” (Rev. 9:11) means destroyer; “the tempter” (Matt. 4:3; 1 Thess. 3:5) and “the evil one” (1 John 5:18-19) mean what they say; “prince” and “god of this world” point to Satan as presiding over mankind’s anti-God life-styles (John 12:31; 14:30; 16:11; 2 Cor. 4:4; cf. Eph. 2:2; 1 John 5:19; Rev. 12:9). Jesus said that Satan was always a murderer and is the father of lies—that is, he is both the original liar and the sponsor of all subsequent falsehood and deceits (John 8:44). Finally, he is identified as the serpent who fooled Eve in Eden (Rev. 12:9; 20:2). The picture is one of unimaginable meanness, malice, fury, and cruelty directed against God, against God’s truth, and against those to whom God has extended his saving love.

Satan’s deceptive cunning is highlighted by Paul’s statement that he becomes an angel of light, disguising evil as good (2 Cor. 11:14). His destructive ferocity comes out in the description of him as a roaring, devouring lion (1 Pet. 5:8) and as a dragon (Rev. 12:9). As he was Christ’s sworn foe (Matt. 4:1-11; 16:23; Luke 4:13; John 14:30; cf. Luke 22:3, 53), so now he is the Christian’s, always probing for weaknesses, misdirecting strengths, and undermining faith, hope, and character (Luke 22:32; 2 Cor. 2:11; 11:3-15; Eph. 6:16). He should be taken seriously, for malice and cunning make him fearsome; yet not so seriously as to provoke abject terror of him, for he is a beaten enemy. Satan is stronger than we are, but Christ has triumphed over Satan (Matt. 12:29), and Christians will triumph over him too if they resist him with the resources that Christ supplies (Eph. 6:10-13; James 4:7; 1 Pet. 5:9-10). “The one who is in you is greater than the one who is in the world” (1 John 4:4).

• Acknowledging Satan’s reality,
• taking his opposition seriously,
• noting his strategy (anything, provided it be not biblical Christianity),
• and reckoning on always being at war with him—

this is not a lapse into a dualistic concept of two gods, one good, one evil, fighting it out.

Satan is a creature, superhuman but not divine;

• he has much knowledge and power, but he is neither omniscient nor omnipotent;
• he can move around in ways that humans cannot, but he is not omnipresent;
• and he is an already defeated rebel, having no more power than God allows him and being destined for the lake of fire (Rev. 20:10).

Newton on Temptation & evil thoughts

Were I to define a Christian, or rather to describe him at large, I know no text I would choose sooner as a ground for the subject than Gal. v. 17. A Christian has noble aims, which distinguish him from the bulk of mankind. His leading principles, motives, and desires, are all supernatural and divine. Could he do as he would, there is not a spirit before the throne should excel him in holiness, love, and obedience. He would tread in the very footsteps of his Saviour, fill up every moment in His service, and employ every breath in His praise. This he would do, but alas! he cannot. Against this desire of the spirit, there is a contrary desire and working of a corrupt nature, which meets him at every turn. He has a beautiful copy set before him: he is enamoured with it, and though he does not expect to equal it, he writes carefully after it, and longs to attain to the nearest possible imitation. But indwelling sin and Satan continually jog his hand and spoil his strokes. You cannot, Madam, form a right judgment of yourself, except you make due allowance for those things which are not peculiar to yourself, but common to all who have spiritual perception and are indeed the inseparable appendages of this mortal state. If it were not so, why should the most spiritual and gracious people be so ready to confess themselves vile and worthless? One eminent branch of our holiness is a sense of shame and humiliation for those evils which are only known to ourselves, and to Him who searches our hearts, joined with an acquiescence in Jesus who is appointed of God-wisdom, righteousness, sanctification, and redemption. I will venture to assure you, that though you will possess a more stable peace, in proportion as the Lord enables you to live more simply upon the blood, righteousness, and grace of the Mediator, you will never grow into a better opinion of yourself than you have at present. The nearer you are brought to Him, the quicker sense you will have of your continual need of Him, and thereby your admiration of His power, love, and compassion will increase likewise from year to year. the entire letter....Temptations-Evil Thoughts

God loves you AS YOU SIN

God’s love is like Himself- it is equal and constant. And even the things which appear to show that God has changed His mind about us proceed from His love for us. We are so different- our love changes, yet God’s love is always the same.

“Objection. But you will say, ‘This comes nigh to that blasphemy, that God loves his people in their sinning as will as in their strictest obedience; and, if so, who will care to serve Him more, or to walk with Him unto well-pleasing?’

Answer. There are few truths of Christ, which, from some or other, have not received like entertainment with this. Terms and appellations are at the will of every imposer; things are not at all varied by them. The love of God in itself is the eternal purpose and act of His will. This is no more changeable than God Himself: if it were, no flesh could be saved; but it changeth not, and we are not consumed. What then? Loves He His people in their sinning? Yes; His people-not their sinning. Alters He not His love towards them? Not the purpose of His will, but the dispensations of His grace. He rebukes them, He chastens them, He hides His face from them, He smites them, He fills them with a sense of His indignation; but woe, woe would it be to us, should He change in His love, or take away His kindness from us! Those very things which seem to be demonstrations of the change of His affections towards His, do as clearly proceed from love as those which seem to be the most genuine issues thereof. ‘But will not this encourage sin?’ He never tasted of the love of God that can seriously make this objection.” (Not sure if regular font is Owen... but i saw the italicized stuff at google books, straight from his COMMUNION WITH GOD.... get the reprint edited by Kelly Capic & Justin Taylor)

gathering gold

just stumbled across a collection of quotes i had forgotten about......

The promises of Scripture tell you that your Savior-God will guard you, guide you, keep you, feed you, care for you, uphold you, forgive your daily shortcomings, free you from Satan's snares and bondages, and shepherd you through this world to the next, where you will see and enjoy Him forever. --J. I. Packer, p.8 Great Joy

The sound of the silver bells of infinite love, free pardon, and abounding grace should make
you hasten to the hospital of mercy that you may receive healing for your sinfulness, strength for your feebleness and joy for your sorrow.

from Spurgeon's sermon, "Grace Abounding Over Abounding Sin" Rom. 5:20 #2012

John

She gave
You your name
First word she said to you
It was the last
John

You cried
When you first saw her
You wept
When you saw her last
John

She's gone to be with Jesus
She knew she couldn't stay
But with Jesus in your heart
She can't be far away

God knows she hurt
When she was with us
But now she hurts no more
Her pain has passed



I'll help you
I know you miss her
Be strong, my friend
Life is fast

She gave
You your name
First word she said to you
It was the last
John

In that sweet by and by
On that beautiful shore
in the sweet by and by
He's gonna see here again

In that sweet by and by
On that beautiful shore
in the sweet by and by
She will be waiting for you to come home

From 'The Robe' by Wes King
©1993 Emily Boothe, Inc. (BMI)

John Newton, Evil remaining in the Christian

I think my last letter turned upon the apostle's thought, Galatians 5:I7. "Ye cannot do the things that ye would." In the parallel place, Romans 5:19, there is another clause subjoined, "The evil which I would not, that I do." This, added to the former, would complete the dark side of my experience.

Permit me to tell your Lordship a little part (for some things must not, cannot be told), not of what I have read, but of what I have felt, in illustration of this passage. I would not be the sport and prey of wild, vain, foolish, and worse imaginations; but this evil is present with me: my heart is like a highway, like a city without walls or gates. Nothing so false, so frivolous, so absurd, so impossible, or so horrid, but it can obtain access, and that at any time, or in any place: neither the study, the pulpit, or even the Lord's table, exempt me from their intrusion.

I sometimes compare my words to the treble of an instrument, which my thoughts accompany with a kind of base, or rather anti-base, in which every rule of harmony is broken, every possible combination of discord and confusion is introduced, utterly inconsistent with, and contradictory to, the intended melody. Ah! what music would my praying and preaching often make in the ears of the Lord of Hosts, if he listened to them as they are mine only! By men, the upper part only (if I may so speak) is heard; and small cause there is for self-gratification, if they should happen to commend, when conscience tells me they would be struck with astonishment and abhorrence could they hear the whole.

But if this awful effect of heart-depravity cannot be wholly avoided in the present state of human nature, yet, at least, I would not allow and indulge it; yet this I find I do. In defiance of my best judgement and best wishes, I find something within me which cherishes and cleaves to those evils, from which I ought to start and flee, as I should if a toad or a serpent was put in my food or in my bed. Ah ! how vile must the heart (at least my heart) be, that can hold a parley with such abominations, when I so well know their nature and their tendency. Surely he who finds himself capable of this, may, without the least affectation of humility (however fair his outward conduct appears), subscribe himself less than the least of all saints, and of sinners the very chief.

I would not be influenced by a principle of self on any occasion; yet this evil I often do. I see the baseness and absurdity of such a conduct as clearly as I see the light of the day. I do not affect to be thought ten feet high, and I know that a desire of being thought wise or good, is equally contrary to reason and truth. I should be grieved or angry if my fellowcreatures supposed I had such a desire; and therefore I fear the very principle of self, of which I complain, has a considerable share in prompting my desires to conceal it. The pride of others often offends me, and makes me studious to hide my own; because their good opinion of me depends much upon their not perceiving it. But the Lord knows how this dead fly taints and spoils my best services, and makes them no better than specious sins.

I would not indulge vain reasonings concerning the counsels, ways, and providences of God; yet I am prone to do it. That the judge of all the earth will do right, is to me as evident and necessary as that two and two make four. I believe that he has a sovereign right to do what he will with his own, and that this sovereignty is but another name for the unlimited exercise of wisdom and goodness. But my reasonings are often such, as if I had never heard of these principles, or had formally renounced them. I feel the workings of a presumptuous spirit that would account for everything, and venture to dispute whatever it cannot comprehend. What an evil is this, for a potsherd of the earth to contend with its Maker!

I do not act thus towards my fellow-creatures; I do not find fault with the decisions of a judge, or the dispositions of a general, because, though I know they are fallible, yet I suppose they are wiser in their respective departments than myself. But I am often ready to take this liberty when it is most unreasonable and inexcusable. I would not cleave to a covenant of works: it should seem from the foregoing particulars, and many others which I could mention, that I have reasons enough to deter me from this. Yet even this I do. Not but that I say - I hope from my heart-Enter not into judgement with thy servant, O Lord.

I embrace it as a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners; and it is the main pleasure and business of my life to set forth the necessity and all-sufficiency of the Mediator between God and man, and to make mention of his righteousness even of his only. But here, as in everything else, I find a vast difference between my judgment and my experience. I am invited to take the water of life freely, yet often discouraged, because I have nothing wherewith to pay for it.

If I am at times favoured with some liberty from the above-mentioned evils, it rather gives me a more favoumble opinion of myself, than increases my admiration of the Lord's goodness to so unworthy a creature; and when the returning tide of my corruptions convinces me that I am still the same, an unbelieving legal spirit would urge me to conclude that the Lord is changed: at least, I feel a weariness of being beholden to him for such continued multiplied forgiveness; and I fear that some part of my striving against sin, and my desires after an increase of sanctification, arises from a secret wish that I might not be so absolutely and entirely indebted to him.

This, my Lord, is only a faint sketch of my heart; but it is taken from the life: it would require a volume rather than a letter to fill up the outlines. But I believe you will not regret that I choose to say no more upon such a subject. But, though my disease is grievous, it is not desperate; I have a gracious and infallible Physician. I shall not die, but live, and declare the works of the Lord.