The Seat of the High Priest

Every priest stands day after day ministering and offering the same sacrifices time after time, which can never take away sins. But this man, Christ, after offering one sacrifice for sins forever, sat down at the right hand of God.” — Hebrews 10:11–12

Under the Israelite sacrificial system, the priests stood because their work was never done. In the temple, there were no chairs or benches for the priest to sit down on because that might give the impression that the priests’ work was done, but the priests’ work was never done—there were always sacrifices to be made. The sacrifices of the lambs and bulls and goats could never take away sin (Heb. 10:4); they could never cover the offense of man’s rebelliousness against the almighty Creator. But they pointed forward to something that could.

When Jesus Christ, as high priest, offered Himself as the perfect, sinless, sacrificial lamb of God, Hebrews 10:12 makes a huge deal of the fact that Christ sat down. He sat down because His work is finished. And verse 18 says, “Where there is forgiveness of sin, there is no longer any offering for sin.”

There’s no more sacrifice to be made because sin has been dealt with. You can’t do anything to save yourself; you can’t do anything to help God save you; there are no more sacrifices to be made; the work is complete.

And the next verse says that He is now waiting until His enemies are made His footstool. You see, Jesus is coming back as a conquering king, and he’s going to establish his kingdom here on earth, but that’s not what He did the first time He came. He came to offer himself as a substitute—a sacrifice to take the penalty for sin that we deserve, to bear our shame, to cover our guilt, to die the death that you and I deserved to die.

And if we believe Him, if we trust in His death in our place to take away the penalty for our sin, He promises to resurrect us to eternal life in His kingdom.

1 John’s Purpose Statement [conclusion]

I’ve been arguing that the purpose of the book of 1 John is not to give tests by which believers may be assured of their genuine salvation, but rather that the readers may enjoy intimate fellowship with God just as John does (as well as the other apostles), thus completing the apostles’ joy in the fellowship they have with the readers in the common salvation they share (cf. 1 John 1:3)…

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Theological Implications of John’s Purpose Statement

It is important to note not only the theological grounds for the interpretation of First John 5:13 as John’s purpose statement, but also its implications. If John is giving tests by which one determines the presence of salvation, then faith alone in Christ alone is functionally not the only condition for salvation. In other words, faith must necessarily be accompanied by good works which serve to affirm and confirm that faith, or otherwise the faith was not saving…

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Theological Assumptions in 1 John

One’s interpretation of John’s aim in his first epistle has definite ramifications for one’s view of both the gospel and the possibility of assurance of one’s salvation. For many, also, viewing the book of 1 John as laying out tests by which to determine one’s salvation makes sense because of the theological position they already hold. However, one must always be careful to humbly and honestly approach the text, seeking to not read one’s theology into the text…

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Composing a Doctrinal Statement [section 6 — on Salvation] part 2

Composing a doctrinal statement (or any other essential documents) can be one of the most arduous (but crucial) projects undertaken by a church. In this series, I’m sharing my own doctrinal statement, a section at a time, in an attempt to provide a helpful example of a detailed statement that is worded positively, but articulated precisely enough to exclude certain theological positions for the protection and unity of the church.

Sanctification: We believe that, while Christians are made holy (sanctified, set apart) in a definitive and positional sense at conversion, it still remains for them to grow in holiness (often called progressive sanctification). This spiritual growth is a joint work between God and man whereby believers become more conformed to the image of Christ. This takes place as the Holy Spirit uses His Word and His church to enable Christians to grow in knowing Christ, in loving God and loving others, and in obeying His Word — putting off sinful ways and replacing them with biblical ones. This work of grace is not a passive, monergistic work of contemplation [1], but requires believers to utilize, by faith, the normal means of grace such as Bible study, prayer, and fellowship and discipleship in the context of the local church. This process of spiritual growth, which is distinct from justification [2], is God’s expectation for every believer. This growth, however, is not necessarily manifested uniformly in every believer, and while Christians will experience real progress in growing more like Christ, this work will never be perfected in this life.

(Psalm 34:14; Acts 26:17–18; Romans 6:1–14; 2 Corinthians 3:18; Ephesians 4:17–5:2; Philippians 2:12–13; Colossians 1:13; 3:1–17; 2 Peter 3:18)

Eternal Security: We believe that all who are saved are kept secure by God. Because of God’s great love and grace, because of the very nature of the gift of eternal life, because of the nature and immutability of the gospel promise, and because of the regenerating, abiding, and sealing presence of the Holy Spirit within all who are saved, all true believers, once saved by grace, shall be forever kept saved by grace.

(1 Samuel 28:19; John 5:24; 6:39–40, 47; 10:28–29; Romans 8:29; 2 Corinthians 1:22; Ephesians 1:13–14; 2:8–9; 4:30; Philippians 1:6; Titus 3:5–6; 1 Peter 1:5; Jude 24)

Assurance: We believe it is the privilege of all who are saved through faith in Christ to have assurance of their salvation. This assurance is not founded upon any fancied discovery of their own worthiness or fitness, or an examination of external evidence in their own life, but wholly upon the finished work of Christ on the cross, and a confidence in the promise and testimony of God in His written Word [3] (which at the same time clearly forbids the use of Christian liberty as an occasion for the flesh), exciting within His children filial love, gratitude, and obedience.

(Luke 10:20; John 5:24; 6:37–40; Romans 4:4–5; 2 Corinthians 5:1, 6–8; Galatians 5:13; 2 Timothy 1:12; Hebrews 10:22; 1 John 5:12–13; Jude 4)


1: Many popular teachers have begun to view progressive sanctification as a monergistic, contemplative process in which we simply meditate on the gospel, thereby becoming more holy by virtue of our “preaching the gospel to ourselves.” While this “gospel sanctification” has become wildly popular in evangelicalism, it does not seem to be in line with the clear teaching of Scripture (link).

2: (an absolutely imperative distinction to understand and maintain — get this book to learn how this affects our understanding of difficult Scripture passages)

3: Both Calvin and Luther taught that assurance of salvation is of the very essence of faith. A central tenet of Reformation teaching was that the personal certainty of one’s eternal destiny is tied up with what it means to believe the Gospel (i.e. the gospel promise itself is that if we trust in Christ alone for salvation, then He guarantees that our eternal destiny is secure). Martin Luther wrote that saving faith is “the sort of faith that does not look at its own works nor at its own strength and worthiness, noting what sort of quality or new created or infused virtue it may be… But faith goes out of itself, clings to Christ, and embraces Him as its own possession.” And from whence does that certainty come? According to Luther, it comes from relying on the promise of God’s mercy in the gospel, and not from any sense of internal change. He says, “For certainty does not come to me from any kind of reflection on myself and on my state. On the contrary it comes solely through hearing the Word, solely because and in so far as I cling to the Word of God and its promise.”

People often give “tests” by which a believer may know whether he is genuinely saved. These tests are almost always based on some observable change that one might see in his life as a result of regeneration. But John Calvin himself gravely warned against any attempts to find assurance by an observation of one’s works. He says that from one’s works, “conscience feels more fear and consternation than assurance.” In other words, any attempt to base assurance on works is doomed to failure because as you examine your life, you will always begin to see your own inadequacy. Assurance can come finally only from a confidence in the sufficient work of Christ on the cross.