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Monday, 17 October 2011
DELIGHT IN THE WILL OF GOD John A. Broadus
I delight to do thy will, 0 my God! Psalm 40:8
This psalm tells of one who has suffered, been graciously relieved, and now responds in grateful praise and grateful obedience. This is not shown by mere externals of worship, but by delighting to do God's will, by having his law in the heart, by proclaiming his glorious character and gracious dealings (verses 1-10).
Verses 5-9 apply to Christ. So it is with various psalms; often the language is exclusively prophetic of him. These words, therefore, are designed to be adopted by anyone, while at the same time it may look to the great example of the Lord Jesus Christ. Observe, that this delight is not merely to hear, but to do, the will of God.
I. In one sense, the will of God will always be done, Whether we do his will or not.
Here we touch a most difficult subject but we need not turn away from it; but we must be humble, and content to take what we can understand, and leave alone what We cannot.
We are compelled to speak of God's will in terms applicable to our own. This is done in Scripture. There are three distinct senses in which this term is employed. First, the will of purpose; it is always done. "Who worketh all things after the counsel of his own will"-"Who doeth his will in the army of heaven, and among," etc. (Dan. 5:35). Next, the will of desire, or wish, which is not always done-for inscrutable reasons he permits free agents to act counter to his wish-"How often would I, etc. but ye would not." "Not willing that any should perish," etc. "Who willeth all to be saved," etc. Last, will of command-the wish of one in authority, When expressed, becomes a command. Every command of God it is our solemn duty to obey-but, alas! It is not always done. Of course, it is human imperfection that makes these distinctions necessary, and they must not be pushed too far-yet they are, within limits, just distinctions, and should be borne in mind.
Now God's purpose, as distinguished from other senses, is not dependent upon us for accomplishment. It may be accomplished without us, by overruling and finding others willing. But God's will of desire, what is well-pleasing to him, we should seek to ascertain, and do. His will of command we should learn and obey.
How do we ascertain what is God's will? Partly from our own conscience, aided by general conscience of mankind, but this is by no means an infallible exponent of God's will. What has come to pass, is always in accordance with God's general purpose, however wrong the motives of agents-gives indication as to what we should do. To some extent we may seek the best judgment and advice of others. It is always important to have the mind stored with Scripture. Then we can pray and trust we are doing God's will.
II. We should always do God's will, even if it be not with delight. We seldom, if ever, do anything with perfectly correct motives and feelings. Yet with the most proper sentiments we can at the time command, let us still do our duty.
Sometimes we cannot rise above resignation. Especially when we have to bear what disappoints and distresses us.
Sometimes we may do his will with shrinking and reluctance. Human nature is weak. Even apart from sin, it naturally shrinks from danger, suffering, physical or mental. Even Jesus, to whom the text specially applied. "And now what shall I say? Father, save me from this hour? But," etc. Again, "If it be possible, etc. nevertheless, not my will, but thine be done." This cost an effort, and a struggle, for a time-yet he did not fail to do it.
Yes, we should always do God's will, even if it is not a delight. And often, the painful effort will change to pleasure, the duty commenced reluctantly will become a sweet joy! Yet, do not condition obedience upon its becoming delightful. It is the will of my God? Then his will I must do.
III. We should delight to do God's will.
We may be led to it.
1. By sense of right. The vexing question of ethical speculation does not here matter-whether God wills a thing because right, or it is right because he wills it. What he wills, is right. To do right is man's highest duty, and should be his greatest delight.
2. By feelings of interest. It is right to consult our own improvement and enjoyment. Lawful to be pleased at advancing these, provided we are doing God's will. Now always our true interest, in noblest sense, on largest scale, is to do God's will. Hence self-love should conspire with a sense of right in causing us to delight in God's will.
3. By feelings of benevolence. I hope no one present is wholly ignorant of the pleasure derived from benefiting others. "And learn the luxury of doing good" (Goldsmith). Now in doing God's will, we may be sure we are promoting the well-being of our fellow men-whether we can always perceive the connection or not. If it is God's will, it shall be best for all we love, for all mankind, that this should be done. What a pleasure, then, it should be, to do his will.
4. By feelings of gratitude. My brethren, let us think of all our providential and spiritual blessings. And while our hearts glow with gratitude, for all God has done, and is doing, and promises to do for us, shall we not be able to say, "I delight to do thy will, O my God!"
In doing God's will, we follow the example of Jesus-seen in his whole life, and declared in his own words. (John 4:34) Remember him at Jacob's well-fatigued, needing rest and food, yet busy doing good, and yet saying to his disciples, "My meat is to do the will of him that sent me, and to finish his work." In doing this, we are dear to Jesus. (Matt. 12:46-50) "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." We become as near as the dearest kindred.
Oh, it is sweet to do God's will. Oh, ye who delight to do his will, go on, and it shall grow more and more delightful-go on, and the path you tread shall grow more and more a path of light, till it shall lead you into the dazzling glories of the celestial world; and there, oh there, in perfect obedience you shall find perfect delight.
And meanwhile, however, the number shall be multiplying on earth, of those who delight to do God's will. The prayer our Saviour taught his disciples to pray shall rise from many a pious heart, shall stimulate many a toiling brain, shall nerve many a weary laborer, in Christian and in heathen lands, till Christianity, everywhere triumphant, shall cover the earth in a flood of glory, till God's will shall be done on earth, as it is done in heaven.
This psalm tells of one who has suffered, been graciously relieved, and now responds in grateful praise and grateful obedience. This is not shown by mere externals of worship, but by delighting to do God's will, by having his law in the heart, by proclaiming his glorious character and gracious dealings (verses 1-10).
Verses 5-9 apply to Christ. So it is with various psalms; often the language is exclusively prophetic of him. These words, therefore, are designed to be adopted by anyone, while at the same time it may look to the great example of the Lord Jesus Christ. Observe, that this delight is not merely to hear, but to do, the will of God.
I. In one sense, the will of God will always be done, Whether we do his will or not.
Here we touch a most difficult subject but we need not turn away from it; but we must be humble, and content to take what we can understand, and leave alone what We cannot.
We are compelled to speak of God's will in terms applicable to our own. This is done in Scripture. There are three distinct senses in which this term is employed. First, the will of purpose; it is always done. "Who worketh all things after the counsel of his own will"-"Who doeth his will in the army of heaven, and among," etc. (Dan. 5:35). Next, the will of desire, or wish, which is not always done-for inscrutable reasons he permits free agents to act counter to his wish-"How often would I, etc. but ye would not." "Not willing that any should perish," etc. "Who willeth all to be saved," etc. Last, will of command-the wish of one in authority, When expressed, becomes a command. Every command of God it is our solemn duty to obey-but, alas! It is not always done. Of course, it is human imperfection that makes these distinctions necessary, and they must not be pushed too far-yet they are, within limits, just distinctions, and should be borne in mind.
Now God's purpose, as distinguished from other senses, is not dependent upon us for accomplishment. It may be accomplished without us, by overruling and finding others willing. But God's will of desire, what is well-pleasing to him, we should seek to ascertain, and do. His will of command we should learn and obey.
How do we ascertain what is God's will? Partly from our own conscience, aided by general conscience of mankind, but this is by no means an infallible exponent of God's will. What has come to pass, is always in accordance with God's general purpose, however wrong the motives of agents-gives indication as to what we should do. To some extent we may seek the best judgment and advice of others. It is always important to have the mind stored with Scripture. Then we can pray and trust we are doing God's will.
II. We should always do God's will, even if it be not with delight. We seldom, if ever, do anything with perfectly correct motives and feelings. Yet with the most proper sentiments we can at the time command, let us still do our duty.
Sometimes we cannot rise above resignation. Especially when we have to bear what disappoints and distresses us.
Sometimes we may do his will with shrinking and reluctance. Human nature is weak. Even apart from sin, it naturally shrinks from danger, suffering, physical or mental. Even Jesus, to whom the text specially applied. "And now what shall I say? Father, save me from this hour? But," etc. Again, "If it be possible, etc. nevertheless, not my will, but thine be done." This cost an effort, and a struggle, for a time-yet he did not fail to do it.
Yes, we should always do God's will, even if it is not a delight. And often, the painful effort will change to pleasure, the duty commenced reluctantly will become a sweet joy! Yet, do not condition obedience upon its becoming delightful. It is the will of my God? Then his will I must do.
III. We should delight to do God's will.
We may be led to it.
1. By sense of right. The vexing question of ethical speculation does not here matter-whether God wills a thing because right, or it is right because he wills it. What he wills, is right. To do right is man's highest duty, and should be his greatest delight.
2. By feelings of interest. It is right to consult our own improvement and enjoyment. Lawful to be pleased at advancing these, provided we are doing God's will. Now always our true interest, in noblest sense, on largest scale, is to do God's will. Hence self-love should conspire with a sense of right in causing us to delight in God's will.
3. By feelings of benevolence. I hope no one present is wholly ignorant of the pleasure derived from benefiting others. "And learn the luxury of doing good" (Goldsmith). Now in doing God's will, we may be sure we are promoting the well-being of our fellow men-whether we can always perceive the connection or not. If it is God's will, it shall be best for all we love, for all mankind, that this should be done. What a pleasure, then, it should be, to do his will.
4. By feelings of gratitude. My brethren, let us think of all our providential and spiritual blessings. And while our hearts glow with gratitude, for all God has done, and is doing, and promises to do for us, shall we not be able to say, "I delight to do thy will, O my God!"
In doing God's will, we follow the example of Jesus-seen in his whole life, and declared in his own words. (John 4:34) Remember him at Jacob's well-fatigued, needing rest and food, yet busy doing good, and yet saying to his disciples, "My meat is to do the will of him that sent me, and to finish his work." In doing this, we are dear to Jesus. (Matt. 12:46-50) "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." We become as near as the dearest kindred.
Oh, it is sweet to do God's will. Oh, ye who delight to do his will, go on, and it shall grow more and more delightful-go on, and the path you tread shall grow more and more a path of light, till it shall lead you into the dazzling glories of the celestial world; and there, oh there, in perfect obedience you shall find perfect delight.
And meanwhile, however, the number shall be multiplying on earth, of those who delight to do God's will. The prayer our Saviour taught his disciples to pray shall rise from many a pious heart, shall stimulate many a toiling brain, shall nerve many a weary laborer, in Christian and in heathen lands, till Christianity, everywhere triumphant, shall cover the earth in a flood of glory, till God's will shall be done on earth, as it is done in heaven.
Friday, 2 September 2011
Monday, 15 August 2011
信心深い自慢 ジョンパイパー
神は神の男を自慢し、人間の男を自慢すると神それを嫌っているが大好きです。1 つの誇る「自慢の主」（2 コリ 10: 17)。「これまで私を除いて私たちの主イエスキ リスト十字架を自慢するからは「(ガロン 6: 14).尊大に見える人間の低、もたらされるものと、男性の非常に高い誇りを伏せしなければならないと主だけでその日の高貴されます。主ホストの誇りであり、非常に高い、すべての持ち上げに対してすべてに対して 1 は」(isa server 2:11–12).
説明させてください。私は、それ傾斜魂の魂の傾斜のヘルプ、信仰の傾斜もない十分によいことを期待せずに助けを求めることを意味します。魂のすべての行為の間で一意です。空の手ですので、それのような美徳ではないです。それは別の美徳に見えます。それは別の強度に見えます。それは別の知恵に見えます。それは完全に other-directed、その他に依存です。したがって、それも自分自身を見ることができないため自体で自慢することはできません。それが、ある意味で「自己」のないことのようです魂のユニークな行為が存在するとすぐに、それを誰がそのすべての現実からが取得されます。
第二に、自慢選挙によって除外:「神が選んだ賢明; を恥に世界で愚かなもの神は、強力な恥を世界に弱いのですを選択した;神を選んだ、世界ものことを何も持っている、低と軽蔑は何である事、神の人間が自慢がないように」（1 のコリ 1:27–29).
神の選挙は、自慢を削除する設計されています。ポイントは、神人すべての機能を私たちに自慢できるだろう選択しないことです。実際には、ローマ 9時 11分、神の選挙は、神にように設計されてクリアの保存目的の残りを最後に神にだけでなく行為人間の魂の:」[ヤコブとエサウ] がないまだ生まれて何も良いか悪いのいずれかを行っていたが — 選挙の神の目的を続ける可能性があります順序ではなく作品、彼のため誰が呼ぶ [神はヤコブないエサウを選んだ]」。ここでの作品と対照的信仰が」彼を呼び出します」ではありません。神の選択を最後にかかっているだけで神に。彼は信じるようになるし、人が undeservingly に保存を決定します。
そのため、自分自身とすべての人間のヘルプから見てみましょう。男と男の成果の中止では、すべての誇ることができ、私たちの主を誇っています。
2 つの理由が (少なくとも) なぜ神嫌いで男を自慢する人のため。
1) 誇る男に彼の喜びの泉から人間の注意の偏向し、彼の人生遺跡。それは素晴らしさ、ミラーを置き換えるに、男をトリックします。男は男に作られませんでした。彼は神を賞賛しました。称賛の喜びで売っている、という、男が自分の反射の輝きで銀河サイズ栄光を検索しようとすると台無しに。神は人間を自慢して被害を好まない。
2） これは神を憎む他の理由で男を自慢する人のためです：男は神よりも立派だと信念を伝えます。今は、もちろん、真実です。しかし、私達は言った場合は、横たわっている神が嫌いとためうそを伝えるための人を誇る神嫌いポイントを逃すだろう第
それは非常に適切ではないです。どのような神を憎む神の不渡りです。横たわって彼は真実の神として不渡りを出したが、1 つの方法が発生します。従って、神を卑下人間の男の自慢は、本当の問題であります。その一方で、神を自慢して二重の反対： 神名誉し、与える男を彼した喜び: 無限立派な称賛します。
幸い、したがって、神二重ところで彼は罪人を救うを誇る除外しています。
最初に、自慢の信仰によって除外されています。ポール彼の手紙に、ローマ人に説明する:「何に当社自慢のなりますか？除外されます。どのような法律では？作品の法律では？いいえ、しかし、信仰の律法によって」(3: 27)。なぜ信仰を誇る除外は？理由は、信仰は神の贈り物のために単にありません。すべての果物、精神のギフトであります。まだ彼らすべて除外自慢と同じ方法で操作を行います。信仰は、魂のすべての行為の間で一意です。それは、弱い、最も無力なと最も手ぶらの魂を行動です。すべての依存性は別。ある意味では、それを行動非-行為です。説明させてください。私は、それ傾斜魂の魂の傾斜のヘルプ、信仰の傾斜もない十分によいことを期待せずに助けを求めることを意味します。魂のすべての行為の間で一意です。空の手ですので、それのような美徳ではないです。それは別の美徳に見えます。それは別の強度に見えます。それは別の知恵に見えます。それは完全に other-directed、その他に依存です。したがって、それも自分自身を見ることができないため自体で自慢することはできません。それが、ある意味で「自己」のないことのようです魂のユニークな行為が存在するとすぐに、それを誰がそのすべての現実からが取得されます。
第二に、自慢選挙によって除外:「神が選んだ賢明; を恥に世界で愚かなもの神は、強力な恥を世界に弱いのですを選択した;神を選んだ、世界ものことを何も持っている、低と軽蔑は何である事、神の人間が自慢がないように」（1 のコリ 1:27–29).
神の選挙は、自慢を削除する設計されています。ポイントは、神人すべての機能を私たちに自慢できるだろう選択しないことです。実際には、ローマ 9時 11分、神の選挙は、神にように設計されてクリアの保存目的の残りを最後に神にだけでなく行為人間の魂の:」[ヤコブとエサウ] がないまだ生まれて何も良いか悪いのいずれかを行っていたが — 選挙の神の目的を続ける可能性があります順序ではなく作品、彼のため誰が呼ぶ [神はヤコブないエサウを選んだ]」。ここでの作品と対照的信仰が」彼を呼び出します」ではありません。神の選択を最後にかかっているだけで神に。彼は信じるようになるし、人が undeservingly に保存を決定します。
そのため、自分自身とすべての人間のヘルプから見てみましょう。男と男の成果の中止では、すべての誇ることができ、私たちの主を誇っています。
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