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The Discipline of Grace

By James Austin on March 27, 2026 in Theology

Today I completed the book The Discipline of Grace, and it was a helpful, clear grounding in what it means to live by discipline through grace. Various disciplines were covered, spanning thoughts, words, and actions, both internal and external to a person. The author covered not only the specifics but also why they exist and why they must be practiced as an exercise of grace.

Introduction

The Discipline of Grace stands as one of the most mature and refined works by Jerry Bridges, written in the later arc of his ministry with The Navigators. Whereas The Pursuit of Holiness presses the necessity and seriousness of sanctification with clarity and force, The Discipline of Grace turns inward and downward—seeking to correct the distortions that arise when holiness is pursued without a continual, governing return to the gospel.

Bridges does not retreat from holiness; he deepens its foundation. The book is not a softening of his earlier work, but a stabilization of it, guarding against both legalism and passivity. It is written not for the careless, but for the earnest believer who has already taken holiness seriously and now must learn to do so rightly—under grace, through dependence, and by means of the Spirit working through Scripture.

Book Review

What follows are not general impressions, but the principal burdens the book carries—those areas where Bridges is most intent on correcting, grounding, and directing the believer’s life.

1. Performance-Based Acceptance

Bridges identifies a deeply rooted error among serious Christians: the quiet assumption that one’s standing with God fluctuates with one’s obedience. Even where justification by faith is affirmed doctrinally, it is often denied functionally.

The believer feels:

Nearer to God after obedience
More distant after failure

Not merely in experience, but in perceived standing.

Bridges dismantles this by returning relentlessly to the objective ground of acceptance: the righteousness of Christ alone. This is not introductory doctrine—it is the daily ground upon which the Christian must stand.

This is the instinctive but fatal assumption that one’s moral effort can establish acceptability before God. The encounter of the rich young ruler in the Gospel of Mark 10:18 is not treated as an isolated episode, but as a mirror held up to the reader: a man sincere, disciplined, and outwardly obedient, yet fundamentally misaligned in his understanding of goodness. Bridges presses the point that God’s standard is not comparative or incremental, but absolute—rooted in His own character. Thus, even the most refined human obedience fails to meet the required threshold. The effect is not merely to humble, but to dismantle every residual confidence in personal performance as a basis for acceptance. What remains, by necessity rather than preference, is the righteousness of Christ. The chapter, therefore, does not simply critique moralism; it establishes the ground upon which the rest of the book must stand—that justification is entirely external to the believer, and that any attempt to supplement it, however subtle, is a return to the very error the gospel corrects.

2. Preach the Gospel to Oneself Daily

One of the book’s most defining contributions is the insistence that the gospel must be continually reapplied, not assumed.

This is not vague remembrance, but deliberate rehearsal:

No condemnation in Christ
Justification apart from works
Reconciliation already accomplished

Without this, the believer inevitably drifts toward either despair (after sin) or self-reliance (after obedience). The gospel is not left behind; it is the operating center of the Christian life.

3. Subtlety of Legalism

Bridges’ treatment of the Pharisee is not directed outward, but inward. Legalism is not merely external rule-keeping—it is the misplacement of confidence, even in sincere effort.

The danger is especially acute for those who:

Pursue discipline
Desire holiness
Structure their lives carefully

Because discipline itself can become a new ground of confidence, replacing Christ subtly rather than overtly.

This turns from the standard of righteousness to the posture of the heart before God, drawing from the parable in the Gospel of Luke 18:11–12. The Pharisee is not portrayed as outwardly corrupt, but as religiously exact, morally disciplined, and doctrinally correct—yet fundamentally deceived in the ground of his acceptance. His prayer reveals a subtle but decisive shift: he measures himself against others and quietly presents his obedience as evidence of worthiness. The tax collector, by contrast, offers nothing but a plea for mercy, grounded in the recognition of his own sinfulness. Bridges presses the reader to see that the issue is not the presence or absence of discipline, but the basis upon which one approaches God. Even sincere obedience becomes corrupt when it is allowed to function as a credential before Him. Thus, the chapter exposes how easily self-righteousness can inhabit a life that appears devout, and it reasserts that the only acceptable posture is one of continual dependence upon grace. The justified man is not the one who has achieved, but the one who has abandoned all claim to achievement and cast himself entirely upon the mercy of God.

4. Union with Christ by Death to Sin

Moving beyond justification, Bridges grounds sanctification in Romans 6: the believer has died to sin.

This is not experiential language, but positional reality:

Sin remains present
But its dominion has been broken

The Christian does not strive to achieve freedom, but fights from an already altered relationship to sin. This guards against both defeatism and false triumphalism.

Bridges anchors the pursuit of holiness in the believer’s union with Christ, drawing directly from Romans 6:1–2. He is careful to distinguish between sin’s continued presence and its broken authority: the believer still contends with sin, yet is no longer under its dominion. This death to sin is not an experiential claim to be measured by present feeling or success, but an objective reality established through participation in Christ’s death. Bridges presses that sanctification must proceed from this ground; otherwise, the believer either fights sin as though still enslaved, leading to discouragement, or assumes a level of victory that denies ongoing conflict. The proper stance is neither denial nor defeat, but a settled recognition that a decisive break has occurred. So, the exhortation is not to become dead to sin, but to live in accordance with what is already true—to reckon oneself as such, and to present one’s members accordingly. In this way, obedience is framed not as an attempt to secure freedom, but as the rightful expression of a life that has already been transferred out of sin’s reign into the sphere of Christ.

5. Grace as Training

This is a necessary correction:

Against viewing grace as mere pardon
Against viewing effort as inherently opposed to grace

The distinction is precise:
“Grace is opposed to earning, not to effort.”

Thus, discipline is not negated—it is redefined and redirected.

This chapter clarifies the active and formative nature of grace, drawing from Titus 2:11–12. Grace is not presented merely as pardon for past sin, but as a present power that instructs, trains, and governs the believer’s life. Bridges is careful to dismantle the false opposition between grace and discipline: grace does not replace effort, nor does it excuse indifference; rather, it establishes the only proper context in which disciplined obedience can occur. The believer is not left to generate holiness independently, but neither is he permitted to remain passive. Grace teaches the renunciation of ungodliness and the pursuit of self-controlled, upright, and godly living, not as a means of earning favor, but as the necessary outworking of favor already received. Thus, discipline is redefined—not as self-imposed rigor aimed at securing acceptance, but as responsive obedience shaped and sustained by grace itself. In this way, the chapter preserves both sides: the necessity of effort and the primacy of grace, held together without confusion or separation.

6. Integration of Dependence and Discipline

One of the book’s most careful balances is held here:

The believer must pursue holiness actively
Yet never independently of the Holy Spirit

Bridges rejects both:

Self-reliant effort
Passive dependence

Instead, he calls for dependent exertion—a lived tension in which the believer acts, but is consciously and continually reliant on the Spirit’s enabling.

Here, the subject matter turns to the nature of sanctification itself, grounding it in the transforming work of the Holy Spirit as described in 2 Corinthians 3:18. The change he describes is neither self-produced nor instantaneous, but progressive and Spirit-wrought, as the believer beholds the glory of the Lord and is thereby conformed to His image. Bridges is careful to locate transformation not in mere external conformity or disciplined behavior alone, but in a deeper reformation of the inner person—affections, desires, and inclinations increasingly aligned with Christ. Yet this transformation does not occur apart from means; it is mediated through sustained engagement with Scripture, where the glory of Christ is revealed and contemplated. As the believer remains under that revelation, the Spirit effects real change over time, moving “from glory to glory.” The emphasis, therefore, is neither on passive waiting nor on self-driven effort, but on intentional exposure to the truth through which the Spirit works, producing a likeness to Christ that is both gradual and genuine.

7. Spirit Through Scripture

This is one of the most weight-bearing elements of the book, and one often underemphasized in summary.

Bridges assumes and teaches that:
“The primary way the Holy Spirit transforms the believer is through Scripture.”

This carries significant implications:

Transformation is not detached from the Word
The Spirit does not ordinarily operate apart from it
The degree of engagement with Scripture affects the degree of transformation

Thus, Scripture is not merely informative—it is instrumental.

Naturally, Bridges draws the pursuit of holiness into its proper center by grounding it in love for God, as set forth in Matthew 22:36–40. Obedience, in his treatment, is not sustained by discipline alone, nor by fear of failure, but by a rightly ordered affection—heart, soul, and mind directed toward God Himself. Bridges is careful to distinguish this love from sentiment or mere intention; it is expressed concretely through obedience to His commands. At the same time, he guards against reducing the Christian life to external rule-keeping by showing that such obedience must arise from a relational posture rather than a mechanical one. The greatest commandment, therefore, functions as both motive and measure: it calls the believer beyond compliance into devotion, while also defining that devotion in terms of what God has actually required. Obedience is not something we create or sustain on our own, but something that flows from a love shaped by Scripture and empowered by grace.

8. Insufficiency of Daily Reading

In one of his more practical and corrective observations, Bridges states plainly that daily reading alone is insufficient.

The issue is not frequency, but depth and continuity.

He appeals implicitly to the biblical pattern (Psalm 1; Psalm 119):

Meditation “day and night”
Sustained reflection
Repeated return

This leads to a necessary conclusion:
“Scripture must be carried into the day, not left behind in the morning.”

Here establishes the necessary union between effort and reliance, drawing from Psalms 127:1—“Unless the LORD builds the house, those who build it labor in vain.” He does not diminish the need for discipline; rather, he exposes the futility of discipline pursued in self-sufficiency. The believer is called to act—to pursue holiness deliberately, to structure life toward obedience—but never as though the outcome rests in personal resolve or method. Bridges is careful to show that dependence is not merely a posture at the beginning of the day, but one that must be maintained throughout action itself. Effort is real, but it is consciously carried out under the awareness that any true progress is the result of God’s working, not human achievement. In this way, discipline is preserved without becoming autonomous, and dependence is preserved without becoming passive. The chapter, therefore, calls the believer to a sustained posture in which every act of obedience is undertaken with effort, yet never apart from reliance upon God, who alone makes that effort effective.

9. Persistent Immersion

From that biblical model, Bridges presses toward a functional pattern:

Initial engagement with Scripture
Meditation—lingering, turning, pressing into meaning
Application—immediate and specific
Reinforcement—returning to the same truth throughout the day

This is not formalized as a system, but its intent is unmistakable.

The goal is not that one has read Scripture, but that one is living under its continual influence, where the Spirit recalls and applies it in real time.

It’s therefore necessary to turn to a settled and deliberate resolve in the pursuit of holiness, drawing from Psalms 119:106—“I have sworn an oath and confirmed it, to keep Your righteous rules.” He makes clear that growth in godliness does not proceed from vague desire or intermittent effort, but from a definite commitment of the will to obey God’s commands. This commitment is not impulsive or merely emotional; it is thoughtful, grounded in Scripture, and expressed in specific areas of life. Bridges presses that without such resolve, the believer remains governed by circumstance, mood, or momentary inclination. Yet even here, he guards against self-reliance: commitment is necessary, but it is exercised in dependence on grace, not as an independent source of strength. The point is not to generate confidence in one’s own resolve, but to bring the will into alignment with what God has already revealed. In this way, commitment functions as a stabilizing force—anchoring obedience not in fluctuating desire, but in a conscious, sustained decision to follow God’s Word.

Continuum of Influence

Bridges identifies an ongoing reality in the believer’s life: the mind is never neutral, but is continually shaped by competing influences—God’s truth, the world’s patterns, and the inclinations of the flesh. The issue is not whether influence is occurring, but which influence is dominant. Because most of the day is spent under non-biblical inputs, brief exposure to Scripture is insufficient to govern thought and action. The necessary response is not mere daily reading but sustained engagement, in which Scripture is carried, revisited, and applied throughout the day. In this way, the believer increasingly comes under the governing influence of God’s Word, such that its presence outweighs and overrides all competing influences.

Within this continuum, the Holy Spirit works through the Word as His primary means of shaping the believer. His work is not detached from Scripture, but occurs as it is actively engaged, recalled, and applied. As the Word remains present throughout the day, the Spirit brings it to mind, presses it into specific situations, and enables obedience in response to it. In this way, transformation is not produced by exposure alone, but by the Spirit working through sustained engagement with the truth.

10. Discipline through Adversity

The book’s closing situates the believer’s life within the Father’s hand.

Adversity is not incidental—it is formative:

Confirming sonship
Shaping holiness
Training endurance

This extends discipline beyond personal effort into providence itself. The believer is not only disciplining himself; he is being disciplined by God.

This is beneath outward obedience to the level of settled belief, as given by Romans 12:2. Bridges distinguishes between preferences, which move with circumstances, and convictions, which are formed through Scripture and remain fixed. Without convictions, the believer is left vulnerable to pressure, impulse, and the subtle influence of the surrounding culture. He emphasizes the necessity of shaping the mind with truth until it arrives at clear, governing conclusions about what is right before God. These convictions do not arise automatically; they are developed through intentional engagement with Scripture and must be held with intentional firmness. Yet they are not ends in themselves—they exist to guide conduct, ensuring that obedience is not reactive but principled. In this way, convictions become the internal framework that steadies the believer, enabling consistent obedience even when external conditions or internal inclinations would suggest otherwise.

Analysis: Use of the OICA Model

The framework is an inductive analysis method using canonical correlation, often referred to as OICA (Observation, Interpretation, Correlation, and Application). It’s an expanded form of a classic inductive study method, widely taught within discipleship traditions such as The Navigators. At its core, the inductive method follows a simple approach: what does the text say (Observation), what does it mean (Interpretation), and what does it require (Application). The addition of Correlation makes explicit a principle already assumed in sound interpretation: that Scripture must be read in light of Scripture, allowing the whole canon to inform the meaning of any given passage as it was intended. In this way, OICA functions not as a foreign method of understanding, but as a more explicit and guarded form of inductive reason, ensuring that interpretation remains anchored in authorial intent and canonical coherence.

Bridges’ use of Scripture throughout The Discipline of Grace consistently follows this OICA pattern. He begins with the text itself, draws out its meaning, relates it to the broader witness of Scripture, and then presses it into the life of the believer. His argument is not constructed from isolated verses or impressions, but from a disciplined handling of the text that moves in a deliberate sequence.

Observation — Careful Attention to the Text

Mark 10:18; Luke 18:11–12; Romans 6 & 8; Titus 2:11–12
What the scripture says, what the language implies; what is revealed about God and man

Interpretation — Determining Authorial Meaning

Romans 8:1 → no condemnation
Romans 6:1–2 → death to sin as a change in dominion
Titus 2:11–12 → grace as active teacher

Correlation — Scripture Interpreting Scripture

Justification (Romans 8) with sanctification (Romans 6)
Grace (Titus 2) with discipline
Doctrinal coherence across passages

Application — Directed Response

Preach the gospel to yourself daily
Depend on the Spirit
Form convictions; practice watchfulness; receive adversity as discipline

The result is a method that gives both clarity and stability to his theology. Meaning is not derived from a single passage, and application is not imposed externally. Each conclusion arises from the text as it is read in light of the whole of Scripture, and each exhortation flows from that established meaning into the believer’s daily life.

Conclusion

This book gathers the believer’s life into a single, governing reality: grace is not only the ground of acceptance, but the ongoing power that stabilizes and propels obedience. The believer is not left to move from justification into a separate mode of self-directed effort. Instead, the same grace that justifies continues to train, direct, and sustain. This requires a continual return to the gospel, a refusal to measure standing before God by performance, and a deliberate dependence upon the Spirit in every act of obedience.

At the same time, grace does not diminish responsibility. Bridges presses for real discipline as a commitment of the will, formation of convictions, watchfulness in conduct, and perseverance under adversity. These are not techniques for self-improvement, but the proper response to grace already given. The believer acts, chooses, and endures in dependence on God, with the understanding that He is at work and that obedience flows from what He has already accomplished.

The result is a life stabilized by a settled understanding of grace. Discipline remains, now carried out from that foundation—steady in direction, consistent in practice, and sustained by the same grace that first established the believer before God.

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The Magician’s Nephew

By James Austin on June 16, 2025 in Literary

Today I completed The Magician’s Nephew by C.S. Lewis, the first book in the Chronicles of Narnia series, though it was the sixth to be published. As a foundational work, it serves not merely as a prelude but as the theological and mythological bedrock upon which the entire Narnian world rests. Far from being a simple children’s tale, this book lays the groundwork for the origin of Narnia, unveiling the spiritual architecture, the nature of its creation, and the early emergence of both good and evil within its borders.

This review offers a synthesis of that narrative, focusing on how Lewis frames the birth of Narnia, the entrance of its first rulers, and the intrusion of its first great enemy. It traces the formation of a world sung into being by Aslan, the Lion, and shaped by obedience, sacrifice, and temptation. The story unfolds with mythic gravity and quiet reverence, establishing a setting that reverberates through all the later books. In this way, The Magician’s Nephew is not only an origin story but a lens through which the reader can understand the moral and spiritual currents that run beneath the whole Narnian saga.

In Edwardian London, two children—Digory Kirke and Polly Plummer—become neighbors and friends during a rainy summer. Their curiosity leads them into the study of Digory’s eccentric Uncle Andrew, who claims to be a magician. Without warning, Uncle Andrew tricks Polly into touching a yellow ring, which causes her to vanish. He reveals to Digory that the rings are magical devices he has created through forbidden experiments with otherworldly dust. One set of rings transports the wearer to another realm; the other brings them back. Reluctantly, Digory follows Polly, determined to rescue her.

They both arrive in a quiet, eerie realm known as the Wood between the Worlds, a peaceful place filled with shallow pools that serve as portals to many different universes. While exploring, they stumble into one such pool and find themselves in a ruined and dying world called Charn. There they enter a hall of wax-like statues and discover an inscription and a bell with a hammer. Against Polly’s warnings, Digory rings the bell, awakening the last queen of Charn—Jadis. Her once-great empire had collapsed after she spoke the Deplorable Word, annihilating all life to avoid surrender. Ambitious and proud, Jadis follows the children back through the Wood and into London.

Chaos breaks out in London as Jadis—now styling herself as Queen—wreaks havoc in the streets. She is eventually subdued and drawn into the Wood again by the children, Uncle Andrew, a cab driver named Frank, and his horse, Strawberry. Seeking to leave her behind, Digory and Polly jump into another pool—but all are inadvertently carried into a new, dark world. Here, they witness the creation of Narnia by the voice of the great lion, Aslan. Through majestic song, Aslan brings light, stars, hills, plants, and animals into existence. As they watch, the world comes alive in harmony and wonder.

Jadis, fearing Aslan’s power, flees into the mountains. Meanwhile, Aslan bestows speech and reason upon select animals, making them Talking Beasts. He establishes them as the stewards of Narnia. Frank the cabbie is crowned the first King of Narnia, and his wife Helen—miraculously summoned—is made Queen. Aslan entrusts them with the care of the land. Digory is given a solemn commission: he must go on a journey to retrieve a special apple from a distant garden to protect Narnia from evil’s early corruption. He is warned not to eat it himself or succumb to temptation.

With Polly and the flying horse Fledge (the transformed Strawberry), Digory travels across Narnia’s young world. They reach a walled garden, and Digory sees a sign commanding him to take an apple for others, not himself. There he encounters Jadis once more, who has eaten of the fruit and been granted terrible immortality. She tempts Digory to take another apple to heal his dying mother or to eat it himself. Though wracked with sorrow, Digory resists her, remembering Aslan’s words and his own conscience. He takes the apple back as instructed.

Aslan commends Digory for his obedience and reveals the fruit will grow into a tree that will guard Narnia from Jadis for many years. He allows Digory to take another apple back to his world for his mother’s healing, which succeeds. The tree of protection is planted in Narnia, and the seeds of evil—though present—are restrained by the divine ordering Aslan has put in place. Uncle Andrew is dealt with gently and sent back in a stupor, unable to recall the truth. Narnia’s beginning is thus secured by obedience, sacrifice, and joy.

Returning home, Digory plants the core of the apple in his garden along with the rings. Over time, the tree grows strong, a silent reminder of Narnia and its trials. Though the portal is now closed, the experiences of the new world remain with the children as a deep mystery and sacred memory. The narrative closes not with fanfare, but with a quiet fulfillment: Digory’s mother is well, and though no one else will understand the full truth of what has passed, something great and holy has entered the world.

Throughout the story, themes of temptation, obedience, creation, and divine authority are illustrated not through abstraction but through narrative. Digory’s growth from impulsiveness to virtue, Polly’s constancy, and Aslan’s creative sovereignty all anchor the tale. The reader sees that disobedience leads to ruin (as in Charn), but submission to rightful order fosters peace and healing. The world of Narnia, like our own, is not free from danger, but its foundations are set in goodness, melody, and grace.

The Magician’s Nephew closes with a sense of fullness. Narnia’s origin has been told; its guardians have been appointed; its adversary has been restrained. In London, life resumes, though Digory now bears a deeper wisdom. What began with reckless curiosity ends with maturity forged through pain, choice, and courage. And beyond it all, the song that formed the stars still echoes in the unseen depths of the world Aslan has made.

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De Spiritu et Littera

By James Austin on June 2, 2024 in Theology

In Augustine’s treatise De Spiritu et Littera (“On the Spirit and the Letter”), he addresses the critical theological issues of grace, human will, and the law. He confronts the ideas propagated by Pelagianism, a doctrine that downplays original sin and emphasizes human free will. Written around 412 AD, this work is part of Augustine’s broader effort to clarify the nature of divine grace and its necessity in human salvation. Moreover, his writing responds to the Pelagian controversy, in which Pelagius and his followers argued that humans could achieve righteousness through their efforts without divine aid. Augustine counters this by stressing that human nature, tainted by original sin, is incapable of achieving true righteousness without God’s grace. He asserts that the law, given through Moses, reveals sin but cannot save humanity from its consequences.

Law and Grace

Rest on the Flight into Egypt. Rembrandt.

Central to Augustine’s argument in De Spiritu et Littera is the distinction between the law (the letter) and grace (the spirit). The law, according to Augustine, serves to convict humans of their sins and demonstrates their need for divine intervention. However, it lacks the power to enable obedience. Only the Holy Spirit can transform the human heart, instilling the love and ability to fulfill God’s commandments. Thus, the law reveals the standard of righteousness, while grace empowers one to live according to that standard.

Augustine emphasizes the presence and work of the Holy Spirit in renewing the human will and enabling genuine righteousness. He argues that human efforts are doomed to fail without the Spirit’s intervention. The Holy Spirit writes God’s law on believers’ hearts, enabling them to act out of love rather than fear. This internal transformation contrasts with the external observance of the law, which Pelagius and his followers emphasized.

Faith and Grace

A key theme in De Spiritu et Littera is the nature of faith and its relationship to grace. Augustine argues that faith itself is a gift from God, not a product of human effort. This faith, bestowed by grace, consoles and encourages the terrified mind, as opposed to the mere knowledge possessed by the ungodly. Augustine insists that this faith is transformative, leading to a confident trust in God’s promises and the assurance of salvation.

This brings up the question: What written work did Augustine admonish his readers concerning the word “faith” to teach them that the term “faith” is accepted in the Scriptures, not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind (Augsburg Confession, Article 20 [26])?

In Chapter 11 of “On the Spirit and the Letter,” Augustine discusses the nature of faith and its role in the life of a believer. He contrasts the mere intellectual assent, which even the ungodly can possess, with the deeper, comforting confidence that true faith provides. This confidence (con-fide is Latin for “with faith”) is a gift of the Holy Spirit, which brings consolation and encouragement to the believer, especially in times of fear and distress.

Here is an excerpt that captures Augustine’s teaching on this matter:

“For to believe is nothing other than to think with assent… And thus they distinguish faith from that knowledge which is possessed even by the devils, for whom it is not conducive to salvation.”

So Augustine emphasizes that true faith involves a trusting confidence in God’s promises and the work of Christ rather than mere knowledge or intellectual assent. This faith is transformative, bringing peace and assurance to the believer’s heart. He further argues against the Pelagian view that human effort alone, without divine grace, is sufficient for salvation. He emphasizes the necessity of divine grace for true faith and righteousness.

Significance

Augustine’s clarification of the nature of faith as both trust and confidence, rather than mere knowledge, has had a lasting impact on reformed theology centered upon biblical doctrine. It highlights the experiential and relational aspects of faith, which involve a deep reliance on God’s grace and a personal relationship with Him. By addressing this in On the Spirit and the Letter, Augustine provides a fuller understanding of faith that distinguishes it from mere intellectual belief to cement its purpose in the believer’s spiritual life and assurance.

He further calls for a humble recognition of human limitations and a deep reliance on God’s grace. This theological perspective fosters a life of prayer, seeking continual renewal by the Holy Spirit. To include insights that encourage believers to view their moral efforts as responses to divine grace rather than attempts to earn favor with God. Particularly in understanding the dynamics of law, grace, and human will. Augustine is adamant about the total inability of humans to achieve righteousness on their own. He illustrates that even the desire to do good originates from God’s grace. By emphasizing human dependency on divine presence, Augustine highlights the futility of Pelagianism, which wrongly asserts human sufficiency.

This doctrine of dependence makes clear the necessity of grace for any truly good action. His articulation of the necessity of grace for true righteousness and the transformative work of the Holy Spirit continues to resonate in theological discussions. Augustine’s work not only countered Pelagianism in his time but also laid foundational principles for future theological developments, stressing the indispensable role of divine grace in the life of every believer.

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All of Grace by Spurgeon

By James Austin on August 27, 2023 in Theology

In “All of Grace,” Charles Haddon Spurgeon, the renowned 19th-century Baptist preacher, offers a timeless exploration into the heart of Christian theology: the doctrine of grace. Not merely a theoretical exposition for academic theologians, this book aims to reach the ordinary person, the doubting soul, and the skeptical mind. It offers not just theological insight, but also spiritual nourishment and existential hope. Its pages unfold as a grand narrative that tells the story of God’s unmerited favor towards humanity—His grace—and its implications for faith, repentance, and eternal life.

Introduction

Spurgeon opens this book with a dual aim. First, he seeks to explicate the doctrine of grace in a way that is accessible, relatable, and deeply rooted in Scripture. Second, he wishes to guide the reader toward a personal experience of that grace. The heart of his message is simple yet profound: Salvation is a free gift from God, extended to all, regardless of their moral, social, or spiritual status. It’s a gift that can be accepted or rejected, but one that requires no prerequisites other than a sincere and humble heart.

As one of the most influential Christian preachers in history, Spurgeon was deeply concerned with the tendency in his time (and arguably in ours) to misconstrue grace as something to be earned or purchased. His message was radical in its time and remains so today: that all human attempts to earn God’s favor are futile. Salvation cannot be obtained through good deeds, moral uprightness, or religious rituals. It is a gift of God, freely given and freely received.

In “All of Grace,” Spurgeon sets out to dispel misunderstandings, counter legalism, and offer a clear path to understanding what it means to be saved by grace through faith. The book is a sequence of carefully crafted chapters that consider the different facets of grace. Starting from its general conception and delving into its specific applications—such as the role of faith, the importance of repentance, and the assurance of salvation—Spurgeon makes a compelling case for the transformative power of divine grace. Each chapter serves as a spiritual waypoint, guiding the reader closer to the heart of God.

This work is not merely theological; it is deeply pastoral. It is as if Spurgeon is extending his pulpit beyond the walls of the Metropolitan Tabernacle in London, reaching out to each reader individually. The tone is conversational but earnest, akin to a heart-to-heart talk between a wise pastor and a curious, perhaps troubled, parishioner. Spurgeon addresses the questions, fears, and doubts that often plague those who grapple with the issues of sin, salvation, and eternal destiny. He does so with the clarity, empathy, and wisdom of someone who himself has experienced the transforming power of God’s grace.

The book also serves as a guide for those who are either on the fence about Christianity or have perhaps backslidden in their faith. It’s a clarion call to return to the simplicity and purity of the Gospel message. For those who are already believers, it offers deep theological insights that fortify faith and provoke thoughtful reflection. It reaffirms the core belief that at the heart of Christianity is a God of love who offers grace abundantly and unconditionally.

So, as you embark on this spiritual journey through the pages of “All of Grace,” prepare for both an intellectual and emotional odyssey. This isn’t just a book; it’s an invitation—an invitation to examine your beliefs, confront your fears, and ultimately, to experience the boundless grace of God. Whether you are a skeptic looking for answers, a believer seeking to deepen your understanding, or a seeker on the threshold of faith, this book has something for you. By its conclusion, you are likely to find that you’ve not merely gained information but have encountered grace itself—an encounter that could well change your life for eternity.

Part One

Charles Spurgeon’s classic work, “All of Grace,” begins with a chapter that serves as a compelling invitation into the world of Christian faith, setting the foundational tone for the entire book. In this opening chapter, Spurgeon aims to reach those who feel distant from God, estranged by their own failures and imperfections, or intimidated by the complexities of religious doctrine. He wastes no time in getting to the heart of the Christian message: grace.

The section can be seen as an elaborate tapestry, woven with threads of theology, personal invitation, and profound empathy. Spurgeon acknowledges that many people view God as a harsh judge, keeping score of human shortcomings. But he counters this image with the biblical understanding of God as a loving, compassionate Father who offers salvation freely through His grace. He argues that grace is not something that can be earned; it’s a free gift from God. It is, in essence, unmerited favor, offered to all who would receive it.

Spurgeon crafts his words to be as inclusive as possible. He wants the reader to understand that grace is available to everyone, not just a select few who have attained some level of spiritual or moral excellence. In doing so, he breaks down complex theological constructs into simple, relatable terms. The point is clear: if you think you’re unworthy of God’s love, then you’re precisely the person God wants to extend His grace to.

The chapter serves as a rebuttal to the notion that we can earn our way into heaven through good deeds or moral living. Spurgeon points out the futility of such efforts. Even if one were to live a relatively righteous life, it would still fall short of God’s perfect standard. Thus, the only pathway to salvation and a reconciled relationship with God is through accepting His grace, which was made possible through the sacrifice of Jesus Christ on the cross. God’s offer is simple and straightforward; it’s humans who often make it complicated. Therefore, he encourages the reader to come with a humble, open heart and to receive the gift that God offers freely.

Spurgeon achieves a rare balance between theological depth and accessible simplicity. He invites the reader into a relationship with God that is both deeply spiritual and intensely practical. He reframes our understanding of God from a stern taskmaster to a loving Father, eager to extend His grace to all, regardless of their past or present circumstances.

“All of Grace” serves as both an invitation and a foundation. It invites the reader to step into a relationship with God based entirely on His grace, not on human merit. And it lays the theological groundwork for the rest of the book, where Spurgeon explores the many facets of this grace that is so central to the Christian faith. It’s a chapter designed not just to inform, but to transform, steering the reader away from legalism and moralism, and directing them toward the open arms of a gracious God.

Part Two

“All of Grace” deepens the conversation initiated in the opening chapter, moving from the broad concept of grace to the specifics of faith. Spurgeon is acutely aware that the notion of grace alone, without human merit, is not just theologically complex but also emotionally charged. Many people struggle with the idea that something so monumental as eternal salvation could be given freely, without conditions. Spurgeon addresses this by elaborating on the critical role of faith in the process of receiving God’s grace.

Spurgeon begins the chapter by reiterating the urgency of the subject matter. He reminds the reader that the stakes are incredibly high: we are talking about eternal life or eternal death. Yet, the crux of his message is reassuring. Salvation, he insists, comes by faith, and faith is not a work; it is not something we do but rather something we receive.

Spurgeon goes on to deconstruct misunderstandings about faith. Faith is not, he explains, a complicated theological concept that requires intellectual gymnastics to understand. Neither is it a quality that only a select few can muster. Faith is simple trust in the promises of God and the work of Jesus Christ. Spurgeon argues that just as a drowning man would grasp a lifebuoy thrown toward him, so too does faith grasp the salvation offered by God. The key, he points out, is not the strength of one’s grip but the effectiveness of the lifebuoy itself. In the same way, the efficacy of faith lies not in our ability to believe strongly but in the object of our faith: Jesus Christ.

Throughout the chapter, Spurgeon employs vivid metaphors and analogies to make his point. He likens faith to the open hand that receives a gift or the open mouth that consumes nourishment. Faith, he says, is as natural and essential as breathing, yet people often complicate it by conflating it with works or making it a pre-condition for God’s grace.

Spurgeon also directly addresses the skeptic and the self-doubting individual. To those who say they cannot muster faith, Spurgeon posits that the very recognition of one’s inability is the beginning of faith. The realization that one cannot save oneself and needs a Savior is the first step in receiving grace through faith. He assures readers that faith is not an enormous task; it is not scaling the heights but merely looking to Jesus, the author and finisher of faith. Moreover, Spurgeon reiterates that faith and grace are inextricably linked. Faith is the mechanism by which we receive the grace that God has freely given. It is both the simplest and the most profound act, stripping away human pretensions of merit and acknowledging total dependence on God for salvation. It is a humble act, but it leads to the unimaginable glory of eternal life.

“All of Grace” serves as a comprehensive treatise on the nature and role of faith in the Christian doctrine of salvation. It removes the barriers and misunderstandings that often make faith seem complicated or elusive, presenting it instead as a simple yet profound act of trust in the promises of God and the redemptive work of Jesus Christ. Spurgeon guides the reader from the abyss of human inadequacy to the pinnacle of divine grace, making it clear that while the meaning of faith may be a mystery, it is not an impossibility. It’s an invitation to rest in the assurance that salvation is, indeed, all of grace.

Part Three

Charles Spurgeon continues to build on the themes of grace and faith, delving into the transformative power of repentance. While the initial sections focus on the simplicity and accessibility of God’s grace, this section examines the role of repentance as a pivotal moment that bridges the human soul with divine grace. Spurgeon argues that repentance is not a meritorious act that earns God’s favor but is itself a grace-infused experience leading to a transformed life.

Spurgeon opens the section by acknowledging a common misconception: that repentance is a sorrowful, almost punishing act, rooted in guilt and shame. He reframes it as not merely a feeling but an action—a turning away from sin and a turning toward God. It’s a profound change of mind, a reorientation of the soul, catalyzed and sustained by God’s grace. Repentance is not merely feeling bad about one’s sins, but decisively moving away from them and toward God. He emphasizes that repentance is not an isolated event but a journey, an ongoing process that continues throughout the Christian life. Yet, the genesis of repentance often comes in a moment of deep conviction, where the sinner realizes their separation from God and the destructiveness of their ways. This conviction, Spurgeon clarifies, is not human-generated; it is a work of the Holy Spirit who convicts of sin in the life of a believer.

The section also addresses those who might feel they’re too sinful to repent or who fear their repentance is insincere. Spurgeon reassures them that the very desire to repent is evidence of God’s grace working in their hearts. One cannot even wish to repent without the prompting of the Spirit, he argues. Therefore, any inclination toward repentance should be seen as an invitation from God to come closer, to enter into a life-transforming relationship with Him.

One of the most poignant aspects of this section is how Spurgeon connects repentance to faith. He argues that the two are like two sides of the same coin; you cannot have faith without repentance and vice versa. To believe in Jesus as the Savior implicitly requires turning away from one’s sins. Repentance and faith are not sequential but simultaneous experiences that occur in the heart touched by grace. Repentance, then, is not merely negative (turning away from sin) but also positive (turning toward God in faith).

As Spurgeon winds up this section, he reiterates that repentance is not something to be dreaded but to be desired. It’s not a one-time act but a perpetual orientation of the soul toward God. It’s not a human work but a divine gift, infused with grace from start to finish. Spurgeon writes of a rich, nuanced understanding of repentance. He dispels myths, addresses fears, and invites the reader into a fuller, grace-filled experience of turning from sin and turning to God. He continues his overarching theme that every aspect of salvation, including the repentance that often confuses or scares people, is entirely a work of God’s overwhelming grace. Thus, even repentance, often misunderstood as a work we perform, becomes yet another manifestation of God’s grace in the believer’s life.

Conclusion

The concluding narrative of “All of Grace,” covers a range of insights from illuminating the nature of grace to exploring the complexities and simplicities of faith and repentance. Spurgeon has offered a theological and spiritual journey designed to bring the reader into a deep relationship with God. Furthermore, Spurgeon’s conclusion serves as a spiritual crescendo, pulling together all the themes discussed into a harmonious and poignant call to meet him in heaven. He reiterates the central point that salvation is not earned, bought, or achieved through human merit, but is a free gift from God that anyone can receive through faith and repentance. This gift is offered universally, transcending barriers of class, race, and social standing, and it provides not only eternal life but a present reality of peace, hope, and transformation.

As he wraps up the work, Spurgeon addresses the skeptic, the seeker, and the believer alike. To the skeptic, he offers the reasonable argument that the weight of eternity should at least warrant a sincere investigation into the claims of grace. To the seeker, he extends a heartfelt invitation to respond to the God who is already reaching out in love and mercy. And to the believer, he provides encouragement and admonition to continue in the journey of faith, abiding in grace while also extending it to others.

Spurgeon also tackles some final concerns that a reader might have: What if I don’t feel worthy? What if my faith is weak? What if I falter and fall? His answer is consistent with the message that runs through the entire book—look to Jesus, the author, and finisher of our faith. God’s grace is sufficient for all our weaknesses, doubts, and fears.

Moreover, he stresses the immediacy of the decision. The grace of God is available now, at this very moment. It is not a distant theological concept but a present reality that demands a response. And this grace is transformative; it changes lives, breaks chains of sin, and liberates the soul.

In a final appeal, Spurgeon calls upon the reader to take that step of faith, to reach out and accept the freely offered grace of God. He likens rejecting this gift to turning away from a feast set before a starving man. The tragedy of rejecting grace is eternal, but the joy of accepting it is also everlasting.

Spurgeon’s “All of Grace” thus comes full circle, ending as it began—with a powerful, compassionate, and urgent invitation to enter into the life of grace. He leaves the reader not with an ending but a beginning, the beginning of a life lived in the rich, transforming grace of God. Through a blend of sound theology, practical wisdom, and heartfelt narrative, Spurgeon offers not just a book but a spiritual experience that has the potential to change lives for eternity.

So as the last words are read, the overarching message reverberates in the heart: Come, taste, and see that the Lord is good. All is indeed of grace, and that grace is sufficient for you, for me, and for all who will believe.

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Gentle & Lowly by Ortlund

By James Austin on August 20, 2023 in Theology

“Gentle and Lowly: The Heart of Christ for Sinners and Sufferers” is a book by Dane Ortlund that delves into the character and heart of Jesus Christ. Published in 2020, the book provides readers with an exploration of Jesus’s compassion, grace, and love, especially for those who are burdened by their sins or undergoing suffering. Ortlund bases his exploration primarily on the Bible, particularly the Gospels, as well as insights from Puritan writings.

Here’s a summary and review of the book:

Introduction: Ortlund begins by emphasizing how Christians, while knowing about Jesus’s love, often don’t plunge into the depths of His compassionate heart. He argues that understanding Christ’s heart is crucial for our relationship with Him. The title itself is derived from Jesus’s words in Matthew 11:29, where He describes His heart as “gentle and lowly.”
Jesus’s Heart for Sinners: Throughout the Gospels, Jesus often moves toward, rather than away from, those who are outcasts and sinners. Ortlund points out that Christ’s heart is drawn to our sins not to condemn us but to offer grace and redemption. This pattern can be observed in numerous New Testament stories, from the woman caught in adultery to Zacchaeus.
Suffering and the Savior: Beyond sin, Jesus also has a profound heart for those who suffer. Whether it’s physical ailments, societal rejection, or spiritual torment, Christ’s response to human suffering is not detachment but deep, heartfelt compassion. This can be observed in the stories of Him healing the sick, raising the dead, or comforting the distressed.
Insights from the Puritans: Ortlund frequently cites Puritan writers to reinforce and elaborate on his points. The Puritans, despite sometimes being seen as strict or joyless, had a profound understanding of the grace and love of Christ. Their writings often dwell on the inexhaustible depths of Christ’s mercy and His ever-welcoming heart.
The Heart of God the Father: While the primary focus of the book is on Jesus, Ortlund also addresses the heart of God the Father. The Father’s heart is not different from that of Jesus. They are in perfect unity. Thus, God the Father also deeply loves and is moved by the plight of sinners and sufferers.
The Role of the Holy Spirit: The Holy Spirit is the one who applies the work of Christ to believers. Ortlund points out that the Spirit, too, is gentle with believers, slowly and patiently molding them into Christ’s image, sealing them for redemption, and assuring them of their place in God’s family.
Living in the Light of Christ’s Heart: Towards the end, Ortlund discusses the implications of understanding Christ’s heart. Believers are called to rest in Christ’s love, to approach Him without fear or hesitation, and to extend the same grace they’ve received to others.

In “Gentle and Lowly,” Dane Ortlund offers a refreshing and deeply comforting portrayal of Christ, challenging believers to move beyond a mere intellectual acknowledgment of Jesus’s love to a heartfelt embrace of His compassion. For those feeling distant from God because of sin or suffering, the book serves as a reminder that Jesus’s heart is most strongly drawn to them in those very moments.

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The Narrow Door

By James Austin on September 24, 2019 in Theology

Strive to Enter the Narrow Door

This is Jesus’ charge. Strive to enter through the narrow door. The narrow door into the kingdom of God. This is the demand. That what is at stake is an ultimate destination; that is heaven or hell. So the demand of Jesus is to strenuously make the effort to enter the kingdom of God. To agonize over it by fighting sin (Luke 13:25-27) and remaining vigilant (Matt. 24:38-39,42) against anything that can block entry.

“And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them, “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.” – Luke 13:23-24

The Greatest Threat to Our Entry Into the Kingdom

The greatest threat is our daily sin. So we make war on sin. Especially our own sin. It isn’t anyone else’s sin that can keep us from the kingdom of God, but our own sin. So it stands to reason that Jesus implores us to remain vigilant against temptation (Mark 14:38). That is, watch and be alert that we do not enter into temptation.

Pain and Pleasure Can Block Our Entry

The parable of the sower illustrates the conditions by which people come to faith in Christ, but fall away when hard times come or when there is persecution (Matt. 13:21) or as the cares of wealth and pleasures in life choke out a meaningful desire for God or His kingdom (Luke 8:14).

Praise and Physical Indulgence Can Block Our Entry

A desire for self-glory, recognition, or status is a barrier to entry into the kingdom of God (Luke 6:26). Not that accolades, rewards, or praises of people are harmful in themselves, but that when these are sought and reveled in for one’s own sense of gain or self-worth there simply becomes less room for the LORD and His kingdom. There is the lure of the praise of people for status, reputation, or acceptance above the strenuous effort necessary to enter the kingdom of God (Matt. 6:1, Luke 6:26). The same goes for physical pleasure or comfort. Indulgences in drinking or eating to diminish or extinguish a desire for God as a substitute is a real threat that can block entry. Illicit drugs and pharmaceutical abuse follow this same principle (Luke 21:34).

Money is a Mortal Threat that Can Block Our Entry

With the pressures of economic stability and security, this is a big one. This is the one that Jesus warns us about most. He presses us by what He has said in Mark 10:25, “It is easier for a camel to enter through the eye of a needle than for a rich person to enter the kingdom of God.” Striving for wealth is not striving to enter the narrow door into the kingdom of God.

Jesus specifically says we can not serve both God and money (Matt. 6:24). We are not to lay up treasures for us on earth (Matt. 6:19). He tells us to not be concerned about what we will eat, drink or wear (Matt. 6:31). “The deceitfulness of riches enter in and choke out the word” (Mark 4:19). “Sell your possessions, and give to the needy” (Luke 12:33). “Where your treasure is, there your heart will be also” (Matt. 6:21). “Any one of you who does not renounce all that he has can not be my disciple” (Luke 14:33). “But woe to you who are rich, for you have received your consolation” (Luke 6:24). “Blessed are the poor, for yours is the kingdom of God” (Luke 6:20). “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Luke 12:15).

The Healthy or Good Eye Helps to Gain Entry

That is, our perception or view of money in comparison to God as a matter of preference tells us if we are walking in the light. It is a comparative judgment in value. Do we love money, or love God? We can not serve both.

“The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. “But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.” – Matthew 6:22-24

So whether you are walking in the light, or walking in darkness is predicated upon how you view money with respect to God. How we view money or wealth as a comparison to the value of God determines if our access through the narrow door is open or blocked. Moreover, if our eye is good (our perception of God having supreme value), then light resides within us. If our eye is bad, (our perception of money having supreme value), then darkness dwells within.

Entry by the New Covenant

The new covenant is the purchased possession of Jesus our LORD and King. It is new as compared to the old covenant when the fulfillment of the law was required by God’s people to walk blameless before Him. That their conduct and devotion were unblemished and right before God continually. Where atonement was required for sin through ritual sacrifices.

Christ fulfills the new covenant. More specifically, the LORD declared “I will put My law within them and on their heart, I will write it; and I will be their God, and they shall be My people” (Jer. 31:33). To further reinforce the LORD’s work on this, He declared “I will give you a new heart and put a new spirit within you, and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances” (Ezek.36:26-27).

Therefore, while Christ demands that we be vigilant and watchful of false christs, or false teachers, His promised Holy Spirit that indwells us will help us to do what He requires. That is to strive to enter by the narrow door. As we trust and rely on Jesus, it is the striving of God that we experience by His Holy Spirit to walk in his ordinances. So that with joy and peace we are able to strive to enter through the narrow door.

So what is the narrow door, specifically? It is the LORD Christ. We enter through Christ into the kingdom of God. We trust in Him and follow Him by grace as He is our LORD and King. As we know Him, we walk by the Spirit (Gal. 5:22-26) and endure to the end.

“And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them, “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.” – Luke 13:23-24 | Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” – Mark 10:15

In further careful reading of John Piper’s book, “What Jesus Demands from the World” he continues to detail what it is to enter the narrow door. In this third post about Jesus’ demand to enter the narrow door, there is an existing condition and status of those to belong to Christ. That is, for those who belong to Jesus, they shall strive to enter through the narrow door because they have already entered. A paradox that we strive to enter through a narrow door into the kingdom from inside the kingdom. Where there is this “secret of the kingdom” in Mark 4:11 (ESV) that the kingdom of God had already arrived. Such that Jesus, therefore, told His followers to experience the power of God now.

Whereas entry now through the narrow door is possible by the power of God to deliver from sin and eternal captivity. As it is written, by the power of faith as a child, we receive the kingdom of God and enter into it (Mark 10:15) prior to its consummation in the future. The following outline is a point-by-point walk-through of what it is to have eternal life now and as an inheritance (Matt. 19:29, Matt 25:46). What it further is to enter through the narrow door.

The Fight is to Cherish What We Have, Not Earn What We Don’t

As Piper writes, “The demands of Jesus are only as hard to obey as his promises are hard to cherish and his presence is hard to treasure.” The pursuit of Christ is the outcome of finding a treasure in a field. So the daily struggle is not to do what we don’t want, but to want what is “infinitely worthy of wanting.”

Jesus Promises to Help Us Do the Impossible

Those who are His are made certain of His help by John 15:5. In that without Him we unable to do anything. It is by abiding in Him that we are able to bear fruit. He affirms that His demands are impossible to meet on our own. Yet He has said that all things are possible with God (Mark 10:27).

Forgiveness and Justification are at the Bottom of Our Striving

The goal of our striving is not to obtain right standing and forgiveness before God, but it is the grounding of it. The cause of it. No joyful striving equals no secure relationship with God.

Perfection Awaits the Age to Come

As given by an earlier demand of Jesus, He requires perfection. A perfection that is unachievable among His followers. While Jesus knows we are unable to attain perfection, He “fulfills all righteousness” (Matt 3:15) within us. Highlighted by the fact Jesus called His most committed Apostles “evil” (Matt. 7:11). So the true follower is in an ongoing fight against sin and does not fall away.

Jesus Prays for Us that We Not Fail

He has given us His Holy Spirit. He also prays for us. That we remain in Him and do not fall away (John 17:11). Jesus is our advocate before the Father.

We are Striving to Enter Our Father’s House

“If God is our father, we love Jesus,” writes Piper as it is supported by scripture. So a sign that we are a child of God is our love for Christ. Since this is our new nature the LORD will see to our entry into His kingdom. “He is actively helping us to get home” rather than watching from a distance to see if we will strive to enter His kingdom and produce an effort to become His children.

Your Name is Written in Heaven

As you strive to enter through the narrow door into heaven, you must know that your name is already written there (Luke 10:20). For those who are His, your name written in heaven means that He will deliver you from evil and bring you into His kingdom.

You Were Chosen by God and Given to Jesus

“All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). In that those who are His, belonged first to the Father and they were given to Jesus (John 17:9). So those who come, Jesus reveals the Father to them and the Father keeps them from falling away. As it is written in Jesus’ prayer before the Father, “I have manifested Your name to the people whom You gave me out of the world; they were Yours and You gave them to Me, and they have kept Your word” (John 17:6). You are given to Jesus by the Father and no one is able to snatch you out of the Father’s hand (John 10:29).

Jesus Sustains Our Striving by His Joy

So the way our striving is maintained is by the joy He has given to us. That in our joy we abide in Him. We are thereby able to successfully strive to enter through the narrow door by the imparting of His joy to us (John 15:11). “No one will take your joy from you,” Jesus says (John 16:22). Through Him and by Him and the joy He gives us, we have a lifelong striving to enter through the narrow door into the Kingdom of God. In summary, on this topic of entering the narrow door, the following excerpt appears in Piper’s book “What Jesus Demands From The World.”

OUR STRIVING WILL NOT BE IN VAIN

“Vigilance is the mark of the followers of Jesus. They know that “the gate is wide and the way is easy that leads to destruction” (Matt. 7:13). They are serious about life. Heaven and hell are at stake. Therefore, they are seriously joyful. The Son of God has rescued them from the guilt and power of sin. They are children of God. Their names are written in heaven. They have received the Helper, the Spirit of truth. They have the promise of Jesus to be with them to the end of the age. They know that he is praying for them. They rejoice that they stand righteous before God because of Jesus. They have received the kingdom. They have eternal life as a present possession. And they marvel that no one can snatch them out of God’s hand. In this joy they are energized to strive to enter by the narrow door. And they are confident their striving will not be in vain.”

Matt. 6:1, Matt. 6:21-24, Matt. 6:31, Matt. 7:13, Matt 13:21, Matt. 13:50, Matt. 20:15, Matt. 24:38-39,42, Mark 4:19, Mark 10:25, Mark 14:38, Luke 6:20, Luke 6:24, Luke 6:26-27, Luke 8:14, Luke 11:35, Luke 12:15, Luke 12:33, Luke 13:24-27, Luke 13:28-29, Luke 20:46, Luke 21:34, John 18:36

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The Keeping

By James Austin on December 12, 2015 in Theology

“The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace.” – Nm 6:24-26