The Bible is Sufficient

Because Scripture is the Word of God it partakes of the attributes of God whose word it is. This historical perspective defends the Bible’s infallible inspiration and perfection (see also Psalm 19:7). It is impossible for the all-perfect God to produce something imperfect. Scripture also possesses the authority of God. Scripture is the sole source of the knowledge of God, of how to love him and how to live for him. It contains all that is necessary for this life and our hope for that which is to come — the Sola Scriptura of the Reformation.  As the source of truth and authority, we must add nothing to it, especially man-made traditions because then they supplant it’s truth as Jesus said to the Pharisees, “Full well ye reject the commandment of God, that ye may keep your own tradition” (Mark 7:9). This is what Roman Catholicism does. Whether it’s creation, gender, relationships or church practice we need no supplementation to the Bible. It alone fully equips us (II Tim.3:15-17).



Full Article (p12)


Mortification of Sin (14)

To mortify sin:

  • You must be a believer (no death to sin without the death of Christ and it is by the Spirit we put to death…) Can sin be killed without an interest in the
    death of Christ, or mortified without the Spirit? The root must be holy, the foundation gold. There is no real meaningful killing of sin if you are not truly converted.
  • It is an act of faith…Acts 15:9, “Purifying their hearts by faith.”
  • First job on conviction is confession and note the promise attached (I John 1:9,10)

Adapted from John Owen’s book.


Mortification of Sin (13)

Lust gets strength by temptation. When a suitable temptation falls in with a lust, it gives it a new life, vigour, power, violence, and rage, which it seemed not before to have or to be capable of.
Some lusts are far more sensible and discernible in their violent actings than others. Paul puts a difference between uncleanness and all other sins: 1 Cor. 6:18, “Flee fornication. Every sin that a man doeth is without the body; but he that commits fornication sins
against his own body.” The one temptation we cannot stand up and fight!-JK

“Sin,” saith he, “is crucified; it is fastened to the cross.” To what end? “That the body of death may be destroyed,” the power of sin weakened and abolished by little and little, that “henceforth we should not serve sin;” that is, that sin might not incline, impel us with such
efficacy as to make us servants to it, as it has done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things, — not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, — but also as to
the flesh, that is, in the mind and will, in that opposition unto God which is in us by nature. .

To labour to be acquainted with the ways, wiles, methods, advantages, and occasions of its success, is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they
have formerly prevailed, that they may be prevented. KNOW YOUR ENEMY!-JK

From John Owen.


Mortification of Sin (12)

Description of the mortification of sin

  • — the parts and degrees thereof
  • — The habitual weakening of its root and principle
  • — The power of lust to tempt
  • — Differences of that power as to persons and times
  • — Constant fighting against sin
  • — The parts thereof considered
  • — Success against it
  • — Summary.

The mortification of a lust consists in three things:–
(1.) An habitual weakening of it. Every lust is a depraved habit or disposition, continually inclining the heart to evil. Thence is that description of him who has no lust truly mortified, Gen. 6:5, “Every imagination of the thoughts of his heart is only evil continually.” He is always under the power of a strong bent and inclination to sin. All lie towards the satisfaction of self. So the lust is a strong, deeply-rooted, habitual inclination and bent of will and affections unto some actual sin. Hence, men are said to have their “hearts set upon evil,” the bent of their spirits lies towards it, to make “provision for the flesh.” This sinful, depraved habit, impels with violence and impetuousness; whence lusts are said to fight or wage “war against the soul,” to lead captive as in success in battle, darkening the mind, extinguishing convictions, dethroning reason. The power of the lust depends on the disposition of the man, opportunity or temptation. Some more obvious than others e.g. uncleanness 1 Cor. 6:18, “Flee fornication. Every sin that a man doeth is without the body; but he that commits fornication sins against his own body.”

Adapted from John Owen.


Design by the Designer!

AIG article


Mortification of Sin (12)


Any particular sin will never be entirely killed or eradicated in this life as Paul says in Phil.3:12, “Not as though I had already attained, either were already perfect.”

Owen goes on to state what mortification IS NOT.

  • Diverting it is not mortification. “He that changes pride for worldliness, sensuality for Pharisaism, vanity in himself to the contempt of others, let him not think that he has mortified the sin that he seems to have left. He has changed his master, but is a servant still.” Simon Majus gave up his sorcery but wanted spiritual gifts for personal aggrandizement.
  • Defeating it for a time is not mortification.
  • Turning from it in a time of chastisement or judgment and then being hypocritical is not mortification (Psalm 78:34-37).


Watching for Christ’s Return

Let your loins be girded about, and your lights burning;” Luke 12:35 King James Version (KJV)

Let your loins be girded about,…. With the girdle of truth, Ephesians 6:14 keeping close to the doctrines of the Gospel, abiding faithfully by them, even unto death: the allusion is either to the eating of the first passover, Exodus 12:11 or rather to servants, who, in these eastern countries, wore long garments; and therefore, when in business, used to gather them up, and gird them about them, that they might perform their service with greater strength, more ease, quicker dispatch, and less hindrance: the phrase denotes readiness for business: and your lights burning (torches perhaps that were held in the hand-JK): and may design either the Scriptures of truth, which were to be a light or lamp unto them, guiding and directing them in the ministration of the Gospel; or the lamps of profession, which should be kept clear and bright, and good works, becoming them, that should so shine before men, that all may see them, and glorify God. The allusion is to persons waiting at a wedding in the night, with torches in their hands.   John Gill



Feast of Tabernacles (11)

Sung Psalm 60:1-6 (ref. to Succoth)

Reading Hosea 9:1-10

Regarding the name Succoth which means booths we have two places named “booths”. The first was east of the Jordan so named by Jacob after he built booths there for his cattle (Gen.33:17). The tribe of Gad was given territory that included this town (Joshua 13:27). Gideon whipped the elders of this city after they refused to succour his hungry men (Judges 8:4-16). It was also where Solomon’s bronze temple furnishings were cast, presumably in the thick clay.The other was in Egypt (Ex.12:37).

Booths in the prophets.

Is.1:8 mentions a look-out booth in a vineyard or cucumber field to guard it. Is.4:6 has a booth for protection (God’s of us) in the context of a salvation oracle. Amos 9:11-12 quoted in Acts 15:14-18 is prophetic of the building of the N.T. church after 400 years of no Davidic dynasty, which would involve the gentiles.

Jonah 4:5 speaks of the huffing prophet in his flimsy booth by Nineveh.

Hosea 12:9 in speaking to the Northern Kingdom the prophet mentions “tent” but does refer to the Feast of Tabernacles to be re-instituted (unlike Jeroboam’s idolatrous counterfeit) whereas 9:5 refers to it as “the feast” which can be proven from v1 joy, v2 agriculture and v4 wine and sacrifices, a feast they would not celebrate as they were under impending judgment.

Points: A tabernacle or booth is not a permanent but a temporary dwelling just like our earthly bodies, as we go through this wilderness pilgrimage, but God acts as our tabernacle of protection during this period as he leads us to the promised land.


Mortification of Sin (11)


[2.] Sin that is not killed weakens and  it darkens the soul. It is a cloud, a thick
cloud, that spreads itself over the face of the soul, and intercepts all the beams of God’s love and favour. It takes away all sense of the privilege of our adoption; and if the soul begins to gather up thoughts of consolation, sin quickly scatters them.

Now, in this regard does the vigour and power of our spiritual life depend on our mortification: It grieves the Spirit leading to spiritual weakness.  Men sick and wounded under the power of lust make many applications for help; they cry to God when the perplexity of their thoughts overwhelms them, even to God do they cry, but are not delivered; in vain do they use many remedies, — ” they shall not be healed.” So, Hos. 5:13,
“Ephraim saw his sickness, and Judah his wound,” and attempted various remedies: nothing will do until they come (verse 15) to “acknowledge their offence.” Men may see their sickness and wounds, but yet, if they do not confess and forsake, their cure will not be effected.

Mortification prunes all the graces of God, and makes room for them in our hearts to grow. The life and vigour of our spiritual lives consists in the vigour and flourishing of the plants of grace in our hearts. Now, as you may see in a garden, let there be a precious herb
planted, and let the ground be untilled, and weeds grow about it, perhaps it will live still, but be a poor, withering, unuseful thing. You must look and search for it, and sometimes can scarce find it; and when you do, you can scarce know it, whether it be the plant you look
for or no; and suppose it be, you can make no use of it at all. But let it be well weeded, and everything that is noxious and hurtful removed from it, — it flourishes and thrives;
you may see it at first look into the garden, and have it for your use when you please. So it is with the graces of the Spirit that are planted in our hearts. That is true; they are still, they abide in a heart where there is some neglect of mortification; but they are ready
to die, Rev. 3:2, they are withering and decaying. The heart is like the sluggard’s field, — so overgrown with weeds that you can scarce see the good corn. Such a man may search for faith, love, and zeal, and scarce be able to find any; and if he do discover that these graces are there yet alive and sincere, yet they are so weak, so clogged with lusts, that they are of very little use; they remain, indeed, but are ready to die. But now let the heart be cleansed by mortification, the weeds of lust constantly and daily rooted up (as they spring daily,
nature being their proper soil), let room be made for grace to thrive and flourish, — how will every grace act its part, and be ready for every use and purpose!

(3.) Mortification is the soul’s vigorous opposition to self, wherein sincerity is most evident and it leads to peace.

Adapted from John Owen


Mortification of Sin (11)

John Owen continues his exposition of Romans 8:13…

Every unmortified sin will certainly do two things:

[1.] It will weaken the soul, and deprive it of its vigour.

[2.] It will darken the soul, and deprive it of its comfort and peace.

[1.] It weakens the soul, and deprives it of its strength. When David had for a while harboured an unmortified lust in his heart, it broke all his bones, and left him no spiritual strength; hence he complained that he was sick, weak, wounded, faint. “There is,” saith he, “no soundness in me,” Ps. 38:3; “I am feeble and sore broken,” verse 8; “yea, I cannot so much as look up,” Ps. 40:12. An unmortified lust will drink up the spirit, and all the vigour of the soul, and weaken it for all duties.

  • Because it untunes and unframes the heart itself, by entangling its affections. It diverts the heart from the spiritual frame that is required for vigorous communion with God; it lays hold on the affections, rendering its object beloved and desirable, so expelling the love of the Father, 1 John. 2:15, 3:17; so that the soul cannot say uprightly and truly to God, “You art my portion,” having something else that it loves. Fear, desire, hope, which are the choice affections of the soul, that should be full of God, will be one way or other entangled with it.
  • The mind will dwell on this lust.
  • It breaks out and actually hinders duty. Godless ambition, unrestrained worldliness and the sensual pursuit of pleasure or providing for vanity, displaces the worship of God.

Adapted from John Owen