The Price Is Not Greater Than God's Grace Order Printed Copy
- Author: Oretha Hagin
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About the Book
"The Price is Not Greater Than God's Grace" by Oretha Hagin explores the concept of God's grace being greater than any price that could be paid. The book delves into the idea of forgiveness, redemption, and the power of God's love to overcome any obstacles or challenges. Through personal stories and biblical teachings, Hagin encourages readers to embrace God's grace and live a life filled with hope and faith.
Robert Murray McCheyne
Robert Murray MâCheyne (1813-43) was widely regarded as one of the most saintly and able young ministers of his day. Entering Edinburgh University in 1827, he gained prizes in all the classes he attended. In 1831 he commenced his divinity studies under Thomas Chalmers at the Edinburgh Divinity Hall. MâCheyneâs early interests were modern languages, poetry, and gymnastics. The death of his older brother David in July 1831 made a deep impression on him spiritually. His reading soon after of Dicksonâs Sum of Saving Knowledge brought him into a new relationship of peace and acceptance with God.
In July 1835 MâCheyne was licensed by the Presbytery of Annan, and in November became assistant to John Bonar at Larbert and Dunipace. In November 1836 he was ordained to the new charge of St Peterâs, Dundee, a largely industrial parish which did not help his delicate health.
MâCheyneâs gifts as a preacher and as a godly man brought him increasing popularity. The Communion seasons at St Peterâs were especially noted for the sense of Godâs presence and power.
MâCheyne took an active interest in the wider concerns of the Church. In 1837 he became Secretary to the Association for Church Extension in the county of Forfar. This work was dear to MâCheyneâs heart. First and foremost he saw himself as an evangelist. He was grieved by the spiritual deadness in many of the parishes in Scotland and considered giving up his charge if the Church would set him apart as an evangelist. Writing to a friend in Ireland he revealed where his loyalties lay in the controversy that was then overtaking the Church: âYou donât know what Moderatism is. It is a plant that our Heavenly Father never planted, and I trust it is now to be rooted out.â
Towards the close of 1838 MâCheyne was advised to take a lengthy break from his parish work in Dundee because of ill-health. During this time it was suggested to him by Robert S. Candlish that he consider going to Israel to make a personal enquiry on behalf of the Churchâs Mission to Israel. Along with Alexander Keith and Andrew Bonar, MâCheyne set out for Israel (Palestine). The details of their visit were recorded and subsequently published in the Narrative of a Mission of Enquiry to the Jews from the Church of Scotland, in 1819. This did much to stimulate interest in Jewish Mission, and led to pioneer work among Jews in parts of Europe, most notably Hungary.
MâCheyne returned to St Peterâs to find that the work had flourished in his absence under the ministry of William Chalmers Burns. MâCheyne exercised a remarkably fruitful ministry in Dundee while in constant demand to minister in other places. Just prior to his death (in a typhus epidemic) he had been preparing his congregation for the coming disruption in the Church of Scotland, which he thought inevitable after the Claim of Right had been refused.
[Ian Hamilton in Dictionary of Scottish Church History and Theology. See also Andrew Bonarâs Robert Murray MâCheyne, and the same authorâs influential Memoir and Remains of Robert Murray MâCheyne, both published by the Trust. There is a short biography of MâCheyne in Marcus L. Loaneâs They Were Pilgrims (Banner of Truth, 2006).]
Walk the War Before You - What It Means to Live by the Spirit
Walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. âGalatians 5:16â17 In seminary, this passage reshaped my vision of the Christian life. At one level, the passage is simple. It contains an exhortation (âwalk by the Spiritâ), a promise (âand you will not gratify the desires of the fleshâ), and an explanation or rationale (the conflict described in verse 17). But as we meditate on this passage, we discover that it also offers a threefold vision for the Christian life as a whole. Acknowledge the War Within First, Paul insists that the starting point for the Christian life is recognizing the war between the flesh and the Spirit. I say âstarting pointâ because of the logic of verses 16 and 17. In seminary, I was taught that one way to clarify the logic of a passage like this is to read the verses in reverse order while keeping the logical relationship intact. In other words, turn an âA, because Bâ argument into a âB, therefore Aâ argument. âI eat, because I am hungryâ becomes âI am hungry, therefore I eat.â When we do that, the passage looks like this: (Verse 17) The desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. (Verse 16) Therefore (thatâs the logical connection) walk by the Spirit, and you will certainly not gratify the desires of the flesh. As Christians, we wake up every day in the midst of a war. Fleshly desires pull us in one direction; the desires of the Spirit pull us in the other. The status quo is a frustrated stalemate in which we are kept from doing what we want to do. Spiritual desires frustrate fleshly desires, and fleshly desires frustrate spiritual desires. Starting with this recognition means we can be realistic about the difficulty of the war. The frustration we feel in the face of the passions of the flesh is real, and Paul encourages us to be honest about it. Thatâs where we begin as Christians. Staggering Promise of Not But according to Paul, we donât have to stay there, because, second, we have a new destination. We donât have to surrender. We can live a life in which we absolutely donât gratify the desires of the flesh. This is a staggering promise. The ânotâ in verse 16 is intensified in the original Greek; itâs whatâs called an emphatic negation. Paul essentially says, âIf you walk by the Spirit, you will absolutely and certainly not gratify the desires of the flesh.â Now, itâs important to be clear about what Paul is and isnât promising. Heâs not saying that our fleshly desires disappear altogether. Instead, he promises that we will not gratify or complete those desires. In other words, the desires may still be present and still at war with our spiritual desires, but now, as we walk by the Spirit, we wonât indulge them. The basic idea is that all desires have a direction, a destination, a trajectory. They incline us towards some perceived good, some object that we believe will satisfy. In short, desires want to take us somewhere. Where Do Desires Lead? In Galatians 5, the desires of the flesh lead to the works of the flesh: âsexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these.â Paul is clear that those who practice such things â by habitually gratifying those desires â will not inherit Godâs kingdom. On the other hand, the desires of the Spirit lead to the fruit of the Spirit: âlove, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.â So again, desires, whether of the Spirit or the flesh, have a destination, and when that destination is reached, the desire has been gratified. The itch has been scratched. Notice, however, the critical assumption Paul makes: the presence of the fleshly desire doesnât mean that we have to indulge it. Itâs possible to resist where our desires want to take us. For Paul, walking by the Spirit doesnât remove all fleshly tendencies and inclinations in this life. Instead, it interrupts them. It redirects them and reorders them so that they no longer dishonor God or harm people. Itâs important to be clear on this point so that we donât erect impossible and unrealistic expectations for the Christian life. In this life, the desires may still rise up, but according to Paul, they donât have to master us. They donât have to rule us. We donât have to gratify or indulge them. We donât have to scratch. We can be free. But only if we walk by the Spirit. Essential Bridge Walking by the Spirit is the third element in this vision of the Christian life, and the bridge between our present struggle and the future victory. Itâs the path that gets us from frustration to freedom. Which means that the pressing question for us is this: What exactly does it mean to âwalk by the Spiritâ? The image is clear enough. Walking is a form of movement. Itâs neither standing still nor running. Itâs steady movement, in a particular direction, under a particular power (in this case, the Spirit). Galatians 5:24â25 sheds further light on the image: And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit. âWalk by the Spiritâ corresponds to âkeep in step with the Spirit.â Itâs as though the Spirit sets the pace and we keep up. Thereâs a rhythm to our walking. Like a drummer, the Spirit lays down the beat, and we march along. This basic idea appears in various forms throughout Paulâs letters: Walk rightly with the truth of the gospel (Galatians 2:13). Walk by the Spirit (Galatians 5:16). Be led by the Spirit (Galatians 5:18). Keep in step with the Spirit (Galatians 5:26). Walk in a manner worthy of the calling to which you have been called (Ephesians 4:1). Walk in a manner worthy of the Lord (Colossians 1:10). âWalking by the Spirit is the bridge between our present struggle and the future victory.â Other phrases that appear throughout the New Testament include walking in love, walking in the light, walking as children of the light, walking according to Paulâs example, and walking in the truth. In all of these examples, the idea is the same: there is a conduct, a âwalking,â that accords with the gospel, the Spirit, and the truth. There is a way of life that fits the gospel. Before We Can Walk Walking by the Spirit flows from something more fundamental, though, and this is crucial. Before we can keep in step with the Spirit, we must first âlive by the Spirit.â That is, we must possess life by the Spirit. The life in question is resurrection life. We possess it because we belong to Jesus and have crucified the flesh with its passions and desires. Itâs what Paul elsewhere describes as âbeing made alive with Christâ (Ephesians 2:4). This is conversion, when God raises us from spiritual death by grace through faith in Christ. He elaborates on this reality in the great gospel passage of Galatians 2:19â20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. âThe Spirit is the animating power in our lives, shaping our daily decisions as we wake up in spiritual war.â Crucified with Christ so that the flesh has been killed. Raised with Christ so that he lives on our behalf and we possess life by his Spirit. This is the good news which so transformed Paul and is able to transform us. So, then, walking by the Spirit refers to our daily conduct, rooted in our union with Christ in his death and resurrection and empowered by the Spirit who redirects our desires to godly fruitfulness. The Spirit is the animating power in our lives, shaping our daily decisions as we wake up in the midst of the spiritual war. Paulâs call is for us to daily take up arms in the battle, to encourage and gratify our spiritual desires, and to keep in step with the Spirit because we belong to Jesus. Article by Joe Rigney Teacher, desiringGod.org