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Vital
Union Our working theme of Galatians: “Grace alone, through faith alone, in Christ alone, as taught in Scripture alone, to the glory of God alone” THE NEW TESTAMENT FOCUSES ON HOW THROUGH FAITH IN CHRIST WE DIE TO THE DEEDS OF THE FLESH AND ARE RAISED TO A NEW LIFE OF LOVE, JOY, PEACE, PATIENCE, ETC. “The union with Christ is not only a federal one, but also spiritual, arising from the indwelling of the Holy Spirit, by which we become partakers of the life of Christ. Hence, he is said to dwell in us, to live in us, and his life is said to secure our life. It is said to be analogous to that between the vine and its branches, the head and members of the same body. As the federal union is the ground of our justification and exaltation, so this vital union is the ground of sanctification.” (Charles Hodge, Sermon Outlines: Taken from Princeton Sermons, p.18). VITAL UNION IS SPOKEN OF IN SCRIPTURE
AS AFFECTING EVERY AREA OF OUR LIVES! A. Rebirth (John 3) B. Marriage is spoken of in terms of gardens (Song of Solomon 1:14; 2:1-3; 4:3,12-16; 5:1,11,13; 7:6-9). C. Children are spoken of as the “fruit of the womb” (Psalm 127:3; cf. Deut.7:13; 28:4). D. Vital union transforms the Christian household (128:3; Proverbs 31:31) E. Vital union transforms the Christian work ethic (Work = fruit of our hands: 128:3; Ephesians 6:5-9) 1. The Greek view of work: “Working to Live” (Acts 17:21) 2. Modern unbiblical views of work: a. “living to work” (a life without rest & worship) b. “working to play” (living an unproductive life) c. working for prestige or self-fulfillment (careerism) d. living to collect unemployment or welfare (Prov.13:4; 20:4; 21:25; 24:30-34; 1 Thess.4:11,12; 2 Thess.3:10-12) 3. The biblical view of work: “to serve others” a. The Bible teaches that work is a blessing and not a curse (Gen.2:15) b. Part of the “goodness” of God’s creation was the work given to Adam & Eve (Gen.1:31) c. After the Fall, the man’s work was cursed, but work itself was not a curse (Gen.3:17-19; 4:2; cf. Gen.5:29) d. The Christian’s work is a reflection of his or her love for God (Mark 12:30 with Eph.6:5,6; cf. Dt.6:5; 10:12) eyeservice (Ephesians 6:6) – the study of pleasing men. There is a play on words in the Greek of Eph.6:6: “eyeservice” (ophthalmodoulia) and “Christservice” (doulos Christos `) e. Working to share with others (Eph.4:28; 1 Thess.4:12; 1 Tim.6:18) THE
SOIL OF THIS WORLD AND THE NATURAL THINGS OF THIS WORLD ARE NOT ABLE TO
PRODUCE OR NURTURE THE FRUIT OF THE SPIRIT. A. This world cannot contribute an ounce of nourishment to the Christian life, the Christian marriage, the Christian household or the Christian church. B. Not only can’t the world nurture the fruit of the Spirit, but the world is antithetical to the fruit of the Spirit (John 15:19; Galatians 1:4; 5:19-26; James 1:27; 4:4; 1 John 2:15). From
all this it is evident that the light found within the regenerate is of an
entirely different nature than the light within the unregenerate. It
therefore necessarily follows that the virtuousness of the
converted and unconverted is also of a distinctly different nature. This is
evident for the following reasons: First,
these virtues proceed from different causes. Natural virtue is the result of
natural light and relates to the law innate in nature (Rom. 2:14–15). Spiritual virtue, however, is the
result of the recreating and regenerating power of the Holy Spirit by means
of the Word, and thus the result of spiritual light, life, and a spiritual
conception of God (cf. John
3:5; 2 Cor. 5:17). “For we are His workmanship, created
in Christ Jesus unto good works”
(Eph. 2:10); “Of His own will begat He us with the
Word of truth”
(James 1:18); “But we all, with open face beholding
as in a glass the glory of the Lord, are changed into the same image from
glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18). They are “partakers of the divine nature” (2 Pet. 1:4); “Christ liveth in me” (Gal. 2:20). This life, which proceeds from
being a partaker of the divine nature, flows out of union with Christ and is
thus of an entirely different sort from that which proceeds from the natural
man. Secondly,
spiritual virtues proceed from faith which receives Christ, the life of the
soul, and unites the soul to Him as such. “But without faith it is impossible
to please Him”
(Heb. 11:6); “...faith which worketh by love” (Gal. 5:6); “But speaking the truth in love, may
grow up into Him in all things, which is the Head, even Christ, from whom the
whole body fitly joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure of every part,
maketh increase of the body unto the edifying of itself in love” (Eph. 4:15–16). This is also confirmed in John 15:4, “Abide in Me, and I in you. As the
branch cannot bear fruit of itself, except it abide in the vine; no more can
ye, except ye abide in Me.”
The virtuousness of the regenerate proceeds from union with Christ. This,
however, cannot be said of the unconverted, for they are without Christ.
There is thus a very essential difference between them. Thirdly,
the unconverted, however great all their virtues may be, are said to be “dead in trespasses and sins” (Eph. 2:1); believers, however, are
spiritually alive (Eph.
2:5). All that
stirs within a dead body is essentially different from that which proceeds
from a living body. This is also true for the virtuousness of the converted
and the unconverted. Fourthly,
the spiritual virtues proceeding from union with God in Christ, and thus from
faith and spiritual life, are performed in love for God, in the fear of God,
and in obedience to God as their Father, and thus with the heart of a child.
None but those who believe can truly love God, for “faith worketh by love” (Gal. 5:6). Whatever does not proceed from
love is of no value (1
Cor. 13:1–2). Love is the fountain of virtue,
and the contents of the law (Matt.
22:37).
Believers are the saints who fear the Lord (Psa. 34:10). “The fear of the LORD is a fountain
of life, to depart from the snares of death” (Prov. 14:27). They serve God as obedient
children—and not as a God who is strange to them and from whom they are
separated. They, in faith, serve Him as their God and Father in Christ, be
this faith weak or strong. “As
obedient children, not fashioning yourselves according to the former lusts in
your ignorance: but as He which hath called you is holy, so be ye holy in all
manner of conversation”
(1 Pet. 1:14–15). Since the unconverted are not
united to Christ, without whom no one can come to God, their activity also
does not proceed from this union, and is thus not motivated by love for God,
the fear of God, nor obedience to God. From all this it is as clear as the
noonday sun that the virtuousness of the converted is of a mold entirely
different from that of the unconverted, and they are thus entirely different
in essence. Therefore, both light and virtuousness in the converted and
unconverted do not merely differ in degree, but their essential
nature is different (Wilhelmus à Brakel
[1635-1711], The Christian's Reasonable Service, “The
Difference Between a Natural and Spiritual Disposition”; 2:212). |
