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January 08, 2011

GOD IN THE HANDS OF ANGRY SINNERS

Sober reflections on Jonathan Edward's famous sermon entitled "Sinner's in the Hands of an Angry God" are presented by Dr. R. C. Sproul in his classic book, "The Holiness of God," in the following paragraphs:

Ours is an upbeat generation with the accent on self-improvement and a broad-minded view of sin. Our thinking goes like this: If God is a God at all, He is certainly not holy. If He is perchance holy, He is not just. Even if He is both holy and just, we need not fear because His love and mercy override his holy justice. If we can stomach His holy and just character, we can rest in one thing: He cannot possess wrath.
If we think soberly for five seconds, we must see our error. If God is holy at all, if God has an ounce of justice in His character, indeed if God exists as God, how could He possibly be anything else but angry with us? We violate His holiness; we insult His justice; we make light of His grace. These things can hardly please Him.

Edwards understood the nature of God's holiness. He perceived that unholy people have much to fear from such a God. Edwards had little need to justify a scare theology. His consuming need was to preach about God's holiness; to preach it vividly, emphatically, convincingly, and powerfully. He did this not out of a sadistic delight in frightening people but out of compassion. He loved his congregation enough to warn them of the dreadful consequences of facing the wrath of God. He was not concerned with laying a guilt trip on his people but with awakening them to the peril they faced if they remained unconverted.


He lists several key points about God's wrath that we dare not overlook:


1. God's wrath is divine. The wrath of which Edwards preached was the wrath of an infinite God. He contrasts God's wrath with human anger or the wrath of a king for his subjects. Human wrath terminates. It has an ending point. It is limited. God's wrath can go on forever.


2. God's wrath is fierce. The Bible repeatedly likens God's wrath to a winepress of fierceness. In hell there is not moderation or mercy given. God's anger is not mere annoyance or a mild displeasure. It is a consuming rage against the unrepentant.


3. God's wrath is everlasting. There is no end to the anger of God directed against those in hell. If we had any compassion for other people, we would wail at the thought of a single one of them falling into the pit of hell. We could not stand to hear the cries of the damned for five seconds. To be exposed to God's fury for a moment would be more than we could bear. To contemplate it for eternity is too awful to consider. With sermons like this we do not want to be awakened. We long for blissful slumber, for the repose of tranquil sleep.


The tragedy for us is that in spite of the clear warnings of Scripture and of Jesus' sober teaching on this subject, we continue to be at ease about the future punishment of the wicked. If God is to be believed at all, we must face the awful truth that someday His furious wrath will be poured out.


How do we react to Edward's sermon? Does is provoke a sense of fear? Does it make us angry? Are we feeling like a multitude of people who have nothing but scorn for any ideas about hell and everlasting punishment? Do we consider the wrath of God as a primitive or obscene concept? Is the very notion of hell an insult to us? If so, it is clear that the God we worship is not a holy God: Indeed He is not God at all. If we despise the justice of God, we are not Christians. We stand in a position that is every bit as precarious as the one that Edwards so graphically described. If we hate the wrath of God, it is because we hate God Himself. We may protest vehemently against these charges, but our vehemence only confirms our hostility toward God. We may say emphatically, "No, it is not God I hate; it is Edwards that I hate. God is altogether sweet to me. My God is a God of love." But a loving God who has no wrath is no God. He is an idol of our own making as much as if we carved Him out of stone...


If we are unconverted, one thing is absolutely certain: We hate God. The Bible is unambiguous about this point. We are God's enemies. We are inwardly sworn to His ultimate destruction. It is as natural for us to hate God as it is for rain to moisten the earth when it falls. Now our annoyance may turn to outrage. We heartily disavow what I have just written. We are quite willing to acknowledge that we are sinners. We are quick to admit that we do not love God as much as we ought. But who among us will admit to hating God?...


By nature, our attitude toward God is not one of mere indifference. It is a posture of malice. We oppose His government and refuse His rule over us. Our natural hearts are devoid of affection for Him; they are cold, frozen to His holiness. By nature, the love of God in not in us.


As Edwards noted, it is not enough to say that the natural human mind views God as an enemy. We must be more precise. God is our mortal enemy. He represents the highest possible threat to our sinful desires. His repugnance to us is absolute, knowing no lesser degrees. No amount of persuasion from philosophers or theologians can induce us to love God. We despise His very existence and would do anything in our power to rid the universe of His holy presence.


If God were to expose His life to our hands, He would not be safe for a second. We would not ignore Him; we would destroy Him. This charge may seem extravagant and irresponsible until we examine once more the record of what happened when God appeared as Christ. Christ was not simply killed. He was murdered by malicious people. The crowds howled for His blood. It was not enough merely to do away with Him, but it had to be done with the accompaniment of scorn and humiliation. We know that His divine nature did not perish on the cross. It was His humanity that was put to death. Had God exposed the divine nature to execution, had He made His divine essence vulnerable to the executioner's nails, then Christ would still be dead and God would be absent from heaven. Had the sword pierced the soul of God, the ultimate revolution would have been successful, and mankind would now be king.


But, we protest, we are Christians. We are lovers of God. We have experienced reconciliation. We have been born of the Spirit and have had the love of God shed abroad in our hearts. We are no longer enemies but friends. All of these things are true for the Christian. But we must be careful, remembering that with our conversion our natural human natures were not annihilated. There remains a vestige of our fallen nature with which we must struggle every day. There still resides a corner of the soul that takes no delight in God. We see its ragged edge in our continued sin, and we can observe it in our lethargic worship. It manifests itself even in our theology.


What is Semi-Pelagianism? It is clearly Christian with its passionate confession of the deity of Christ and its confidence in the Atonement, the Resurrection, and the rest. Semi-Pelagianism is the majority report among evangelical Christians and probably represents the theology of the vast majority of people who read this book. But I am convinced that with all its virtues, Semi-Pelagianism still represents a theology of compromise with our natural inclinations. It has a glaring defect in its understanding of God. Though it salutes the holiness of God and protests loudly that it believes in God's sovereignty, it still entertains delusions about our ability to incline ourselves to God, to make "decisions" to be born again. 


It declares that fallen people, who are at enmity with God, can be persuaded to be reconciled even before their sinful hearts are changed. It has people who are not born again seeing a kingdom Christ declared  could not be seen and entering a kingdom that cannot be entered without rebirth. Evangelicals today have unconverted sinners who are dead in trespasses and sin bringing themselves to life by choosing to be born again. Christ made it clear that dead people cannot choose anything, that the flesh counts for nothing, and that we must be born of the Spirit before we can even see the kingdom of God, let alone enter it. The failure of modern evangelicalism is the failure to understand the holiness of God. If that one point were grasped, there would be no more talk of mortal enemies of Christ coming to Jesus by their own power.


Only Augustinianism sees grace as central to its theology. When we understand the character of God, when we grasp something of His holiness, then we begin to understand the radical character of our sin and helplessness. Helpless sinners can survive only by grace. Our strength is futile in itself; we are spiritually impotent without the assistance of a merciful God. We may dislike giving our attention to God's wrath and justice, but until we incline ourselves to these aspects of God's nature, we will never appreciate what has been wrought for us by grace. Even Edwards' sermon on sinners in God's hands was not designed to stress the flames of hell. The resounding accent falls not on the fiery pit but on the hands of God who holds us and rescues us from it. The hands of God are gracious hands. They alone have the power to rescue us from certain destruction.


How can we love a holy God? The simplest answer I can give to this vital question is that we can't. Loving a holy God is beyond our moral power. The only kind of God we can love by our sinful nature is an unholy god, an idol made by our own hands. Unless we are born of the Spirit of God, unless God sheds His holy love in our hearts, unless He stoops in His grace to change our hearts, we will not love Him. He is the One who takes the initiative to restore our souls. Without Him we can do nothing of righteousness. Without Him we would be doomed to everlasting alienation from His holiness. We can love Him only because He first loved us. To love a holy God requires grace, grace strong enough to pierce our hardened hearts and awaken our moribound souls.


If we are in Christ, we have been awakened already. We have been raised from spiritual death unto spiritual life. But we still have "sleepers" in our eyes, and at times we walk about like zombies. We retain a certain fear of drawing near to God. We still tremble at the foot of His holy mountain.


Yet we grow in our knowledge of Him, we gain a deeper love for His purity and sense a deeper dependence on His grace. We learn that He is altogether worthy of our adoration. The fruit of our growing love for Him is the increase of reverence for His name. We love Him now because we see His loveliness. We adore Him now because we see His majesty. We obey Him now because His Spirit dwells within us.

BOOK RECOMMENDATION:  Another must-read, contemporary classic by Dr. R. C. Sproul is entitled "Chosen by God."  You may want to obtain the updated version as well. Order your copy today through your favorite bookstore or directly from www.ligonier.org.


Dennis Fischer
Web Chaplain






courtesy of

DENNIS FISCHER MINISTRIES
Worldwide Chaplaincy Services
E-mail:  dfministries@gmail.com
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