Monday, August 31, 2009
Sunday, August 30, 2009
Saturday, August 29, 2009
Friday, August 28, 2009
God Strengthens Us By The Gospel By John Piper
Romans 16:25-27Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages 26 but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—27 to the only wise God be glory forevermore through Jesus Christ! Amen.
Today we begin the last paragraph of the greatest letter ever written, Paul’s letter to the Romans. At least some of you will be asking the question: Are we almost finished with the book of Romans? Most of you were not here when we started the book on April 26, 1998, seven-and-a-half years ago. Many of you date your arrival at Bethlehem by the chapter of Romans in which you came. Now the end is drawing near. To remove all suspense and help you prepare for the transition, I will tell you the plan.
A Slow, Gradual Landing in Advent
This last paragraph (Romans 16:25-27) draws together so many crucial themes of the letter that it provides a very good way to come in for a slow, gradual landing. Our seven-year flight together will not end with a steep descent. It’s a big jet and doesn’t drop out of the sky like a Piper-Cub. My plan is to spend five weeks on these three verses, which means that I hope to complete the book of Romans on Sunday, December 24, the day before Christmas—Christmas Eve seems like a fitting climax. Would you pray with me that God would make these advent Sundays (starting next week) the most powerful season we have ever known in exalting Christ, and seeing people converted to faith and built up in him.
Doxologies Draw Attention to the Glory of God
The last three verses of the book of Romans are what we usually call a doxology. The word doxology comes from the Greek words doxa, which means glory, and logos, which means word. So a doxology is a word that ascribes glory to God. The conviction behind New Testament doxologies is that everything exists and everything happens to draw attention to the glory of God. That’s why doxologies tend to occur at climactic and final moments of preaching or writing. I join with Paul in saying that everything I have said up till now will, I pray, draw all attention to the glory of God.
So Paul begins his closing doxology in verse 25 (Now to him . . .”), and as he writes that, he has in mind the final words of the doxology about ascribing glory to God, but he can’t bring himself to sign off so simply as, “Now to him be glory.” Instead, he inserts phrase after phrase about him, that is, God the Father, and about his gospel that he has been writing about for sixteen chapters. Then he comes back to the ascription of glory in verse 27, the last words of the book. So put the beginning and the ending together from the beginning of verse 25 and from verse 27: “Now unto him . . . [27] to the only wise God be glory forevermore through Jesus Christ! Amen.”
This isn’t the only place Paul used a doxology. There was one in Romans 11:36 at the climax of the first eleven chapters before Paul began to unfold the more immediate implications of what he had taught: “For from him and through him and to him are all things. To him be glory forever. Amen.” (See also Philippians 4:20 and Ephesians 3:20-21).
And Paul wasn’t the only one who loved doxologies. Peter said in 1 Peter 4:11, “To him belong glory and dominion forever and ever. Amen.” John the apostle said in Revelation 1:5-6, “To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.” And Jude, the Lord’s brother, wrote the most famous doxology of all (Jude 1:24-25), “Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.”
So when you hear a doxology pronounced or sung, know that it is a biblical, apostolic form of speaking rooted in the all-important and all-embracing truth that everything exists to draw attention to the glory of God.
That is what we are dealing with in the last five weeks of Romans. It is very long for a doxology and very dense with truth about God and the gospel. You may be sure that as Paul ends what for him was the longest and greatest letter he had ever written, he would not use throw away words. Every word matters. These are his last words to the Romans. They could be his last words to you. I hope you will listen carefully and I hope you will come back in these final weeks of the year to see all five angles on this doxology.
God Uses the Gospel to Strengthen Believers
Today, I mainly want to focus on the statement that God strengthens his people according to his gospel. Verse 25: “Now to him who is able to strengthen you according to my gospel.” Everything Paul says in verses 25 and 26 is an unpacking of the gospel which strengthens believers. This gospel which strengthens is “the preaching of Jesus Christ” (v. 25b). Jesus is the central reality of the gospel. This gospel is “according to the revelation of the mystery that was kept secret for long ages” (v. 25c). That’s the mystery that the Gentiles—the nations—are full fellow citizens with Jewish believers by faith in Jesus (Ephesians 3:6). That good news “has now been disclosed” (v. 26a), and even though it was hidden in past ages, it is the very Old Testament “prophetic writings” (v. 26b) themselves that Paul uses to reveal the mystery to “all nations” (v. 26b). And all of this good news for the nations was “the command of the eternal God” and aims at “the obedience of faith” (v. 26c).
All of that is an unpacking of the gospel in verse 25 which God uses to strengthen believers so that they will indeed persevere in the obedience of faith and draw all attention to the glory of God.
So the focus today is on this amazing fact: At the end of this book, as Paul puts the words of his final doxology on his lips, what he chooses to ascribe to God is that God is able to strengthen you with his gospel. When he ends by calling all attention to the glory of God, he does so in a way that makes that glory shine more brightly in God’s strengthening you, his people who believe the gospel.
The God Who Strengthens to His Glory
Now there is something here so wonderful I don’t want to pass over it too quickly lest you miss it. So let me say the obvious again and then draw out the less obvious. The obvious fact is that of all the things he could have said about what God does or has done that draws attention to his glory, of all the dozens of great acts of God and all the great abilities of God, he chooses to highlight one thing: “Now to him who is able to strengthen you . . . be glory forevermore . . . .” He does say that God is wise, and that God hid something for ages, and that he revealed something for the sake of the nations, and that he did all this by his eternal command. Yes. But the way Paul has set up this doxology, all of that is serving to support and explain this one main thing: God is able to strengthen you. “Now unto him who is able to strengthen you . . . be glory for evermore . . . .”
Now that is the obvious fact. Here’s what is less obvious but crystal clear once someone draws it to our attention. Many kings in history and many dictators today intend to get glory. They want to be known as strong and rich and wise. And how have they done it? By keeping their citizens weak and poor and uneducated. An educated people is a threat to a dictator. A prosperous middle class is a threat to a dictator. A strong people is a threat to the strength of a dictator. So what do they do? They secure their own power by keeping their people weak. They get their glory by standing on the backs of a broken people. Just look at the regime of Islom Karimov in Uzbekistan. And we could mention many others—little kings who keep their people weak so that they can be strong and rich.
The Glory of God in Gospel Strength
But now contrast the way Paul draws attention to the glory of God. If any king ever had the right to display all his glory by stepping on the backs of a rebellious people, it is God. But what does he do? He displays his glory by making his people strong. “Now unto him who is able to strengthen you . . . be glory forevermore . . . .” God magnifies his glory by making you strong with his gospel. God feels no threat from your strength at all. In fact, the stronger you are in faith and hope and love through the gospel of Jesus Christ, the greater he appears. God does not secure his strength by keeping his people weak. He magnifies the glory of his strength by making his people strong. “Now unto him who is able to strengthen you . . . be glory.”
Therefore, when Paul makes the glory of God the ultimate goal of the gospel—when he closes his greatest of all letters by drawing attention to the supreme worth of the glory of God—this is not bad news for us. Unless we want to have that glory for ourselves. Why is this not bad news for us? Because our God draws attention to his glory by making his undeserving people strong. The greater the glory of God, the more resources for our strength. The more manifold and wonderful the glory of God, the more manifold and wonderful the source of our strength. “Now to him who is able to strengthen you . . . be glory for evermore.”
Strength in the Gospel
What kind of strength does Paul mean that God is able to give? Well, God can give whatever kind of strength he wants—“By my God I can leap over a wall” (Psalm 18:29). But here he means the same kind of strength that he referred to in Romans 1:11-12, “I long to see you, that I may impart to you some spiritual gift to strengthen (stērikthēnai, the same word as in 16:25) you—that is, that we may be mutually encouraged by each other's faith, both yours and mine.” The substance of this strength is faith in Jesus Christ.
Strength for Women in the Gospel
It’s not a strength that the world knows or gives. Women, teenage girls, what do you think of when you think of being a strong woman? Or little girls, when you think of growing up to be a strong woman what do you dream? Getting this clear is important because God wants you to be strong, and both the Bible and experience tell you that in one sense you are the weaker vessel (1 Peter 3:7)—95% of the adult males in the world are physically stronger than 95% of the adult females. When you dream about being a strong woman what should you dream?
The world will tell you three ways to pursue your strength: One is by being sexy, dressing sexy, acting sexy, because men are such suckers, you can get power over them that way. Another is by being assertive, forceful, aggressive, self-confident. And third, be smart and move through all the channels of influence into positions of power. None of those is the strength Paul is talking about when he says, “Now unto him who is able to strengthen you . . . .”
Paul has in mind the inner strength that Peter mentioned for women in 1 Peter 3:6 where Peter tells the women to be like Sarah and the holy women of old: “You are her children, if you do good and do not fear anything that is frightening.” And the kind of strength that Proverbs 31:25 is talking about when it says, “Strength and dignity are her clothing, and she laughs at the time to come.”
In other words, women, young girls, dream of being so confident in God, and who you are in God as the daughter of the king of the universe, and what he has done for you and promises to do for you and be for you in Jesus Christ, that you fear nothing but God and laugh at the time to come—no matter what it holds. Sexiness—I promise you will lose it—and the man you get with it is not the kind of man you want. Assertiveness, you will alienate the very kind of people you want to be around. Halls of power, they are like grass: The wind passes over it and it is gone. But the strength that God gives through the gospel abides forever. “Now unto him who is able to strengthen you according to my gospel . . . be glory forevermore.”
Strength for Men in the Gospel
Men, boys, what about you? What do you dream of when you dream of being strong? That you can someday hold an Altoids tin and look “curiously strong”? Or to be the best player in a sport? Or to be the most shrewd stock broker and wield the power of money? Or to be educated and read Atlantic Monthly and listen to NPR and drop obscure names in cocktail conversations?
No. Only a fool wants fading power. Only a fool wants power that gives out just when you need it most. I’ll tell you the kind of power God is able to give you through the gospel. It’s the power to lead your wife and family in devotions; the power to say a simple word of truth when highly educated, secular, elitist complexity is all around you; the power to stand your ground and say no to a sinful behavior when everyone else is calling you weak; the power to press on against all obstacles in a cause of justice and mercy and truth when you feel that you have no more motivation.
Strength for All in the Gospel
God is able to strengthen all of you—men and women—with a kind of inner strength of soul through faith in Christ that makes you stronger in a wheelchair than ten thousand moral jellyfish drifting on two legs with the current of modern culture. What we want is the kind of strength that will be here when we are paralyzed and can only answer questions with our eyelids. And we know where it comes from: “Now to him who is able to strengthen you . . . be glory forevermore.”
We Never Outgrow Our Need for the Gospel
And one final crucial observation that we will be have been unfolding for seven years and will be unfolding for four more sermons from Romans and I pray every sermon till Jesus comes—God strengthens us through the gospel: “Now to him who is able to strengthen you according to my gospel.”
The heart of the gospel is that Jesus Christ, the righteous one, died for our sins and rose again, eternally triumphant over all his enemies, so that there is now no condemnation, but everlasting joy, for those who trust him. You never, never, never outgrow your need for this gospel. You don’t begin the Christian life with this and then leave it behind and get stronger with something else. God strengthens us with the gospel to the day we die.
Gospel Strength over Cancer
I’ll give you one closing illustration from my own life—and many of you have greater stories to tell than I do because your strength has been tested more deeply. But I will remind you of what God did for me back in February when the cancer diagnosis came. God strengthened me with the gospel. You may recall the very verses he used. None were more important for me. First Thessalonians 5:9-10, “God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him.”
Therefore, everything in me says, and hopes to say when the final diagnosis comes, “Now to him who is able to strengthen me according to my gospel . . . be glory forevermore through Jesus Christ! Amen.”
Our God has worked in history to defeat sin and Satan and hell and death. He did this through the gospel of Jesus Christ. Embrace this gospel as the greatest treasure of your life. God will magnify his glory in making you strong.
God Strengthens Us By The Gospel
Wednesday, August 26, 2009
Righteousness Through Faith In Christ
Philippians 3
"Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you. Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh—though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.
Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained. Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself."
"Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you. Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh—though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.
Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained. Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself."
Monday, August 24, 2009
Dead To Sin But Alive To God In Christ Jesus
But each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. (James 1:14-15) For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Romans 6:23)
...count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. (Romans 6:11-13)
...So teach us to number our days, That we may present to You a heart of wisdom. (Psalm 90:12)
...count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. (Romans 6:11-13)
...So teach us to number our days, That we may present to You a heart of wisdom. (Psalm 90:12)
Sunday, August 23, 2009
Come Forth As Gold
But He knows the way that I take; When He has tested me, I shall come forth as gold. (Job 23:10). that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ (1 Peter 1:7)
The Basis For Human Rights By Voddie Baucham
***Update On My Mom***
Many of you have asked how my mom is doing and if there is a current need so I just wanted to do a brief update. Mom is having good days and bad. This has been the norm for her over the past few months. She was able to come and worship at church the past two out of three Sundays which was a blessing. She is still in her donut-hole which means she must pay 100% out of pocket for her prescriptions (28 in all). So yes, there is a need at this time. We are very grateful and humbled beyond words by your prayers, letters of encouragement, and help.
For those of you who are led to help or would like to know more, please click HERE.
What Is Salvation By Paul Washer
***Update On My Mom***
Many of you have asked how my mom is doing and if there is a current need so I just wanted to do a brief update. Mom is having good days and bad. This has been the norm for her over the past few months. She was able to come and worship at church the past two out of three Sundays which was a blessing. She is still in her donut-hole which means she must pay 100% out of pocket for her prescriptions (28 in all). So yes, there is a need at this time. We are very grateful and humbled beyond words by your prayers, letters of encouragement, and help.
For those of you who are led to help or would like to know more, please click HERE.
Saturday, August 22, 2009
Gospel-Driven Sanctification By Jerry Bridges
Early in my Christian life I heard someone say, "The Bible was not given to increase your knowledge but to guide your conduct." Later I came to realize that this statement was simplistic at best and erroneous at worst. The Bible is far more than a rulebook to follow. It is primarily the message of God's saving grace through Jesus Christ, with everything in Scripture before the cross pointing to God's redemptive work and everything after the cross--including our sanctification--flowing from that work.
There is an element of truth in this statement, however, and the Holy Spirit used it to help me to see that the Bible is not to be read just to gain knowledge. It is, indeed, to be obeyed and practically applied in our daily lives. As James says, "But be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).
With my new insight, I prayed that God would use the Bible to guide my conduct. Then I began diligently to seek to obey it. I had never heard the phrase "the pursuit of holiness," but that became my primary goal in life. Unfortunately, I made two mistakes. First, I assumed the Bible was something of a rulebook and that all I needed to do was to learn what it says and go do it. I knew nothing of the necessity of depending on the Holy Spirit for his guidance and enablement.
Still worse, I assumed that God's acceptance of me and his blessing in my life depended on how well I did. I knew I was saved by grace through faith in Christ apart from any works. I had assurance of my salvation and expected to go to heaven when I died. But in my daily life, I thought God's blessing depended on the practice of certain spiritual disciplines, such as having a daily quiet time and not knowingly committing any sin. I did not think this out but just unconsciously assumed it, given the Christian culture in which I lived. Yet it determined my attitude toward the Christian life.
Performance-Based Discipleship
My story is not unusual. Evangelicals commonly think today that the gospel is only for unbelievers. Once we're inside the kingdom's door, we need the gospel only in order to share it with those who are still outside. Now, as believers, we need to hear the message of discipleship. We need to learn how to live the Christian life and be challenged to go do it. That's what I believed and practiced in my life and ministry for some time. It is what most Christians seem to believe.
As I see it, the Christian community is largely a performance-based culture today. And the more deeply committed we are to following Jesus, the more deeply ingrained the performance mindset is. We think we earn God's blessing or forfeit it by how well we live the Christian life.
Most Christians have a baseline of acceptable performance by which they gauge their acceptance by God. For many, this baseline is no more than regular church attendance and the avoidance of major sins. Such Christians are often characterized by some degree of self-righteousness. After all, they don't indulge in the major sins we see happening around us. Such Christians would not think they need the gospel anymore. They would say the gospel is only for sinners.
For committed Christians, the baseline is much higher. It includes regular practice of spiritual disciplines, obedience to God's Word, and involvement in some form of ministry. Here again, if we focus on outward behavior, many score fairly well. But these Christians are even more vulnerable to self-righteousness, for they can look down their spiritual noses not only at the sinful society around them but even at other believers who are not as committed as they are. These Christians don't need the gospel either. For them, Christian growth means more discipline and more commitment.
Then there is a third group. The baseline of this group includes more than the outward performance of disciplines, obedience, and ministry. These Christians also recognize the need to deal with sins of the heart like a critical spirit, pride, selfishness, envy, resentment, and anxiety. They see their inconsistency in having their quiet times, their failure to witness at every opportunity, and their frequent failures in dealing with sins of the heart. This group of Christians is far more likely to be plagued by a sense of guilt because group members have not met their own expectations. And because they think God's acceptance of them is based on their performance, they have little joy in their Christian lives. For them, life is like a treadmill on which they keep slipping farther and farther behind. This group needs the gospel, but they don't realize it is for them. I know, because I was in this group.
The Gospel Is for Believers
Gradually over time, and from a deep sense of need, I came to realize that the gospel is for believers, too. When I finally realized this, every morning I would pray over a Scripture such as Isaiah 53:6," All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all," and then say, "Lord, I have gone astray. I have turned to my own way, but you have laid all my sin on Christ and because of that I approach you and feel accepted by you."
I came to see that Paul's statement in Galatians 2:20, "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," was made in the context of justification (see vv. 15-21). Yet Paul was speaking in the present tense: "The life I now live ...." Because of the context, I realized Paul was not speaking about his sanctification but about his justification. For Paul, then, justification (being declared righteous by God on the basis of the righteousness of Christ) was not only a past-tense experience but also a present-day reality.
Paul lived every day by faith in the shed blood and righteousness of Christ. Every day he looked to Christ alone for his acceptance with the Father. He believed, like Peter (see 1 Pet. 2:4-5), that even our best deeds--our spiritual sacrifices--are acceptable to God only through Jesus Christ. Perhaps no one apart from Jesus himself has ever been as committed a disciple both in life and ministry as the Apostle Paul. Yet he did not look to his own performance but to Christ's "performance" as the sole basis of his acceptance with God.
So I learned that Christians need to hear the gospel all of their lives because it is the gospel that continues to remind us that our day-to-day acceptance with the Father is not based on what we do for God but upon what Christ did for us in his sinless life and sin-bearing death. I began to see that we stand before God today as righteous as we ever will be, even in heaven, because he has clothed us with the righteousness of his Son. Therefore, I don't have to perform to be accepted by God. Now I am free to obey him and serve him because I am already accepted in Christ (see Rom. 8:1). My driving motivation now is not guilt but gratitude.
Yet even when we understand that our acceptance with God is based on Christ's work, we still naturally tend to drift back into a performance mindset. Consequently, we must continually return to the gospel. To use an expression of the late Jack Miller, we must "preach the gospel to ourselves every day." For me that means I keep going back to Scriptures such as Isaiah 53:6, Galatians 2:20, and Romans 8:1. It means I frequently repeat the words from an old hymn, "My hope is built on nothing less than Jesus' blood and righteousness."
No "Easy Believism"
But doesn't this idea that our acceptance with God is based solely on Christ's work apart from our performance lead to a type of "easy believism"? In its most basic form, this is the notion that "Since I asked Christ to be my Savior, I am on my way to heaven regardless of how I live. It doesn't matter if I continue in my sinful lifestyle. God loves and will accept me anyway."
By a similar way of thinking, the claim that God's acceptance and blessing are based solely on Christ's work could be taken to mean that it really doesn't matter how I live right now. If Jesus has already "performed" in my place, then why go through all the effort and pain of dealing with sin in my life? Why bother with the spiritual disciplines and why expend any physical and emotional energy to serve God during this earthly life if everything depends on Christ?
The Apostle Paul anticipated such "easy believism" in Romans 6:1 when he wrote, "What shall we say then? Are we to continue in sin that grace may abound?" His response in Romans 6:2, "By no means! How can we who died to sin still live in it?" answers the question, "Why bother?" Paul was not responding with "How could you be so ungrateful as to think such a thing?" No, instead he is saying, in effect, "You don't understand the gospel. Don't you realize that you died to sin and if you died to sin, it's impossible for you to continue to live in it" (see Rom. 6:3-14).
We Died to Sin
Now, however, we come to a big question. What does Paul mean when he says we died to sin? It's fairly obvious he doesn't mean we died to the daily committal of sin. If that were true, no honest person could claim to be justified because we all sin daily. None of us truly loves God with our whole being and none of us actually loves our neighbor as ourselves (see Matt. 22:35-40). Nor does it mean we have died in the sense of being no longer responsive to sin's temptations, as some have taught. If that were true, Peter's admonition to abstain from the passions of the flesh would be pointless (see 1 Pet. 2:11). So what does Paul mean?
Some Bible commentators believe that Paul means only that we have died to the penalty of sin. That is, because of our union with Christ, when Christ died to sin's penalty we also died to sin's penalty. Well, it certainly means that, but it also means much more. It also means we died to sin's dominion.
What is the dominion of sin? In Romans 5:21, Paul speaks of sin's reign. And in Colossians 1:13, he speaks of the domain of darkness. When Adam sinned in the Garden, we all sinned through our legal union with him (see Rom. 5:12-21). That is, because of our identity with Adam we all suffered the consequence of his sin. And a part of that consequence is to be born into this world under the reign or dominion of sin. Paul describes what it means to be under this dominion in Ephesians 2:1-3. He says we were spiritually dead; we followed the ways of the world and the devil; we lived in the passions of our sinful natures and were, by nature, objects of God's wrath.
This slavery to the dominion of sin then is part of the penalty due to our guilt of sin. Through our union with Christ in his death, however, our guilt both from Adam's and from our own personal sins was forever dealt with. Having died with Christ to the guilt of sin, we also as a consequence died to the dominion of sin. We cannot continue in sin as a dominant way of life because the reign of sin over us has forever been broken.
This death to the dominion of sin over us is known theologically as definitive sanctification. It refers to the decisive break with, or separation from, sin as a ruling power in a believer's life. It is a point-in-time event, occurring simultaneously with justification. It is the fundamental change wrought in us by the monergistic action of the Holy Spirit (that is, by the Spirit acting alone without human permission or assistance) when he delivers us from the kingdom of darkness and transfers us into the kingdom of Christ. This definitive break with the dominion of sin occurs in the life of everyone who trusts in Christ as Savior. There is no such thing as justification without definitive sanctification. They both come to us as a result of Christ's work for us.
Consider Yourselves Dead to Sin
So we are free from both the guilt and the dominion of sin. But what use is this information to us? How can it help us live out a gospel-based pursuit of sanctification? Here Paul's instructions in Romans 6:11 are helpful: "So you also must consider yourselves dead to sin and alive to God in Christ Jesus."
It is important we understand what Paul is saying here because he is not telling us to do something but to believe something. We are to believe that we are dead through Christ to both sin's penalty and its dominion. But this is not something we make come true by believing it. We simply are dead to sin, whether we believe it or not. But the practical effects of our death to sin can be realized only as we believe it to be true.
The fact is that we are guilty in ourselves, but God no longer charges that guilt against us because it has already been borne by Christ as our substitute. The sentence has been served. The penalty has been paid. We have died to sin, both to its guilt and to its dominion. That is why Paul can write, "Blessed is the man against whom the Lord will not count his sin" (Rom. 4:8).
But the question arises, "If I've died to sin's dominion, why do I still struggle with sin patterns in my life?" The answer to that question lies in the word struggle. Unbelievers do not struggle with sin. They may seek to overcome some bad habit, but they do not see that habit as sin. They do not have a sense of sin against a holy God. Believers, on the other hand, struggle with sin as sin. We see our sinful words, thoughts, and deeds as sin against God; and we feel guilty because of it. This is where we must continue to go back to the gospel. To consider ourselves dead to sin is to believe the gospel.
This doesn't mean that we just believe the gospel and live complacently in our sin. Absolutely not! Go back again to Paul's words in Romans 6:1-2. We died both to sin's guilt and its dominion. Though sin can wage war against us (hence our struggle), it cannot reign over us. That is also part of the gospel. But the success of our struggle with sin begins with our believing deep down in our hearts that regardless of our failures and our struggle, we have died to sin's guilt. We must believe that however often we fail, there is no condemnation for us (Rom. 8:1).
William Romaine, who was one of the leaders of the eighteenth-century revival in England, wrote, "No sin can be crucified either in heart or life unless it first be pardoned in conscience.... If it be not mortified in its guilt, it cannot be subdued in its power." What Romaine was saying is that if you do not believe you have died to sin's guilt, you cannot trust Christ for the strength to subdue its power in your life. So the place to begin in dealing with sin is to believe the gospel when it says you have died to sin's guilt.
Progressive Sanctification
Warring against our sinful habits and seeking to put on Christlike character is usually called sanctification. But because the term definitive sanctification is used to describe the point-in-time deliverance from the dominion of sin, it is helpful to speak of Christian growth in holiness as progressivesanctification. Additionally, the word progressive indicates continual growth in holiness over time. The New Testament writers both assume growth (see 1 Cor. 6:9-11; Eph. 2:19-21; Col. 2:19; 2 Thess. 1:3); and continually urge us to pursue it (see 2 Cor. 7:1; Heb. 12:14; 2 Pet. 3:18). There is no place in authentic Christianity for stagnant, self-satisfied, and self-righteous Christians. Rather we should be seeking to grow in Christlikeness until we die.
This progressive sanctification always involves our practice of spiritual disciplines, such as reading Scripture, praying, and regularly fellowshipping with other believers. It also involves putting to death the sinful deeds of the body (see Rom. 8:13) and putting on Christlike character (see Col. 3:12-14). And very importantly it involves a desperate dependence on Christ for the power to do these things, for we cannot grow by our own strength.
So sanctification involves hard work and dependence on Christ; what I call dependent effort. And it will always mean we are dissatisfied with our performance. For a growing Christian, desire will always outstrip performance or, at least, perceived performance. What is it then that will keep us going in the face of this tension between desire and performance? The answer is the gospel. It is the assurance in the gospel that we have indeed died to the guilt of sin and that there is no condemnation for us in Christ Jesus that will motivate us and keep us going even in the face of this tension.
We must always keep focused on the gospel because it is in the nature of sanctification that as we grow, we see more and more of our sinfulness. Instead of driving us to discouragement, though, this should drive us to the gospel. It is the gospel believed every day that is the only enduring motivation to pursue progressive sanctification even in those times when we don't seem to see progress. That is why I use the expression "gospel-driven sanctification" and that is why we need to "preach the gospel to ourselves every day."
***Update On My Mom***
Many of you have asked how my mom is doing and if there is a current need so I just wanted to do a brief update. Mom is having good days and bad. This has been the norm for her over the past few months. She was able to come and worship at church the past two out of three Sundays which was a blessing. She is still in her donut-hole which means she must pay 100% out of pocket for her prescriptions (28 in all). So yes, there is a need at this time. We are very grateful and humbled beyond words by your prayers, letters of encouragement, and help.
For those of you who are led to help or would like to know more, please click HERE.
There is an element of truth in this statement, however, and the Holy Spirit used it to help me to see that the Bible is not to be read just to gain knowledge. It is, indeed, to be obeyed and practically applied in our daily lives. As James says, "But be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).
With my new insight, I prayed that God would use the Bible to guide my conduct. Then I began diligently to seek to obey it. I had never heard the phrase "the pursuit of holiness," but that became my primary goal in life. Unfortunately, I made two mistakes. First, I assumed the Bible was something of a rulebook and that all I needed to do was to learn what it says and go do it. I knew nothing of the necessity of depending on the Holy Spirit for his guidance and enablement.
Still worse, I assumed that God's acceptance of me and his blessing in my life depended on how well I did. I knew I was saved by grace through faith in Christ apart from any works. I had assurance of my salvation and expected to go to heaven when I died. But in my daily life, I thought God's blessing depended on the practice of certain spiritual disciplines, such as having a daily quiet time and not knowingly committing any sin. I did not think this out but just unconsciously assumed it, given the Christian culture in which I lived. Yet it determined my attitude toward the Christian life.
Performance-Based Discipleship
My story is not unusual. Evangelicals commonly think today that the gospel is only for unbelievers. Once we're inside the kingdom's door, we need the gospel only in order to share it with those who are still outside. Now, as believers, we need to hear the message of discipleship. We need to learn how to live the Christian life and be challenged to go do it. That's what I believed and practiced in my life and ministry for some time. It is what most Christians seem to believe.
As I see it, the Christian community is largely a performance-based culture today. And the more deeply committed we are to following Jesus, the more deeply ingrained the performance mindset is. We think we earn God's blessing or forfeit it by how well we live the Christian life.
Most Christians have a baseline of acceptable performance by which they gauge their acceptance by God. For many, this baseline is no more than regular church attendance and the avoidance of major sins. Such Christians are often characterized by some degree of self-righteousness. After all, they don't indulge in the major sins we see happening around us. Such Christians would not think they need the gospel anymore. They would say the gospel is only for sinners.
For committed Christians, the baseline is much higher. It includes regular practice of spiritual disciplines, obedience to God's Word, and involvement in some form of ministry. Here again, if we focus on outward behavior, many score fairly well. But these Christians are even more vulnerable to self-righteousness, for they can look down their spiritual noses not only at the sinful society around them but even at other believers who are not as committed as they are. These Christians don't need the gospel either. For them, Christian growth means more discipline and more commitment.
Then there is a third group. The baseline of this group includes more than the outward performance of disciplines, obedience, and ministry. These Christians also recognize the need to deal with sins of the heart like a critical spirit, pride, selfishness, envy, resentment, and anxiety. They see their inconsistency in having their quiet times, their failure to witness at every opportunity, and their frequent failures in dealing with sins of the heart. This group of Christians is far more likely to be plagued by a sense of guilt because group members have not met their own expectations. And because they think God's acceptance of them is based on their performance, they have little joy in their Christian lives. For them, life is like a treadmill on which they keep slipping farther and farther behind. This group needs the gospel, but they don't realize it is for them. I know, because I was in this group.
The Gospel Is for Believers
Gradually over time, and from a deep sense of need, I came to realize that the gospel is for believers, too. When I finally realized this, every morning I would pray over a Scripture such as Isaiah 53:6," All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all," and then say, "Lord, I have gone astray. I have turned to my own way, but you have laid all my sin on Christ and because of that I approach you and feel accepted by you."
I came to see that Paul's statement in Galatians 2:20, "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," was made in the context of justification (see vv. 15-21). Yet Paul was speaking in the present tense: "The life I now live ...." Because of the context, I realized Paul was not speaking about his sanctification but about his justification. For Paul, then, justification (being declared righteous by God on the basis of the righteousness of Christ) was not only a past-tense experience but also a present-day reality.
Paul lived every day by faith in the shed blood and righteousness of Christ. Every day he looked to Christ alone for his acceptance with the Father. He believed, like Peter (see 1 Pet. 2:4-5), that even our best deeds--our spiritual sacrifices--are acceptable to God only through Jesus Christ. Perhaps no one apart from Jesus himself has ever been as committed a disciple both in life and ministry as the Apostle Paul. Yet he did not look to his own performance but to Christ's "performance" as the sole basis of his acceptance with God.
So I learned that Christians need to hear the gospel all of their lives because it is the gospel that continues to remind us that our day-to-day acceptance with the Father is not based on what we do for God but upon what Christ did for us in his sinless life and sin-bearing death. I began to see that we stand before God today as righteous as we ever will be, even in heaven, because he has clothed us with the righteousness of his Son. Therefore, I don't have to perform to be accepted by God. Now I am free to obey him and serve him because I am already accepted in Christ (see Rom. 8:1). My driving motivation now is not guilt but gratitude.
Yet even when we understand that our acceptance with God is based on Christ's work, we still naturally tend to drift back into a performance mindset. Consequently, we must continually return to the gospel. To use an expression of the late Jack Miller, we must "preach the gospel to ourselves every day." For me that means I keep going back to Scriptures such as Isaiah 53:6, Galatians 2:20, and Romans 8:1. It means I frequently repeat the words from an old hymn, "My hope is built on nothing less than Jesus' blood and righteousness."
No "Easy Believism"
But doesn't this idea that our acceptance with God is based solely on Christ's work apart from our performance lead to a type of "easy believism"? In its most basic form, this is the notion that "Since I asked Christ to be my Savior, I am on my way to heaven regardless of how I live. It doesn't matter if I continue in my sinful lifestyle. God loves and will accept me anyway."
By a similar way of thinking, the claim that God's acceptance and blessing are based solely on Christ's work could be taken to mean that it really doesn't matter how I live right now. If Jesus has already "performed" in my place, then why go through all the effort and pain of dealing with sin in my life? Why bother with the spiritual disciplines and why expend any physical and emotional energy to serve God during this earthly life if everything depends on Christ?
The Apostle Paul anticipated such "easy believism" in Romans 6:1 when he wrote, "What shall we say then? Are we to continue in sin that grace may abound?" His response in Romans 6:2, "By no means! How can we who died to sin still live in it?" answers the question, "Why bother?" Paul was not responding with "How could you be so ungrateful as to think such a thing?" No, instead he is saying, in effect, "You don't understand the gospel. Don't you realize that you died to sin and if you died to sin, it's impossible for you to continue to live in it" (see Rom. 6:3-14).
We Died to Sin
Now, however, we come to a big question. What does Paul mean when he says we died to sin? It's fairly obvious he doesn't mean we died to the daily committal of sin. If that were true, no honest person could claim to be justified because we all sin daily. None of us truly loves God with our whole being and none of us actually loves our neighbor as ourselves (see Matt. 22:35-40). Nor does it mean we have died in the sense of being no longer responsive to sin's temptations, as some have taught. If that were true, Peter's admonition to abstain from the passions of the flesh would be pointless (see 1 Pet. 2:11). So what does Paul mean?
Some Bible commentators believe that Paul means only that we have died to the penalty of sin. That is, because of our union with Christ, when Christ died to sin's penalty we also died to sin's penalty. Well, it certainly means that, but it also means much more. It also means we died to sin's dominion.
What is the dominion of sin? In Romans 5:21, Paul speaks of sin's reign. And in Colossians 1:13, he speaks of the domain of darkness. When Adam sinned in the Garden, we all sinned through our legal union with him (see Rom. 5:12-21). That is, because of our identity with Adam we all suffered the consequence of his sin. And a part of that consequence is to be born into this world under the reign or dominion of sin. Paul describes what it means to be under this dominion in Ephesians 2:1-3. He says we were spiritually dead; we followed the ways of the world and the devil; we lived in the passions of our sinful natures and were, by nature, objects of God's wrath.
This slavery to the dominion of sin then is part of the penalty due to our guilt of sin. Through our union with Christ in his death, however, our guilt both from Adam's and from our own personal sins was forever dealt with. Having died with Christ to the guilt of sin, we also as a consequence died to the dominion of sin. We cannot continue in sin as a dominant way of life because the reign of sin over us has forever been broken.
This death to the dominion of sin over us is known theologically as definitive sanctification. It refers to the decisive break with, or separation from, sin as a ruling power in a believer's life. It is a point-in-time event, occurring simultaneously with justification. It is the fundamental change wrought in us by the monergistic action of the Holy Spirit (that is, by the Spirit acting alone without human permission or assistance) when he delivers us from the kingdom of darkness and transfers us into the kingdom of Christ. This definitive break with the dominion of sin occurs in the life of everyone who trusts in Christ as Savior. There is no such thing as justification without definitive sanctification. They both come to us as a result of Christ's work for us.
Consider Yourselves Dead to Sin
So we are free from both the guilt and the dominion of sin. But what use is this information to us? How can it help us live out a gospel-based pursuit of sanctification? Here Paul's instructions in Romans 6:11 are helpful: "So you also must consider yourselves dead to sin and alive to God in Christ Jesus."
It is important we understand what Paul is saying here because he is not telling us to do something but to believe something. We are to believe that we are dead through Christ to both sin's penalty and its dominion. But this is not something we make come true by believing it. We simply are dead to sin, whether we believe it or not. But the practical effects of our death to sin can be realized only as we believe it to be true.
The fact is that we are guilty in ourselves, but God no longer charges that guilt against us because it has already been borne by Christ as our substitute. The sentence has been served. The penalty has been paid. We have died to sin, both to its guilt and to its dominion. That is why Paul can write, "Blessed is the man against whom the Lord will not count his sin" (Rom. 4:8).
But the question arises, "If I've died to sin's dominion, why do I still struggle with sin patterns in my life?" The answer to that question lies in the word struggle. Unbelievers do not struggle with sin. They may seek to overcome some bad habit, but they do not see that habit as sin. They do not have a sense of sin against a holy God. Believers, on the other hand, struggle with sin as sin. We see our sinful words, thoughts, and deeds as sin against God; and we feel guilty because of it. This is where we must continue to go back to the gospel. To consider ourselves dead to sin is to believe the gospel.
This doesn't mean that we just believe the gospel and live complacently in our sin. Absolutely not! Go back again to Paul's words in Romans 6:1-2. We died both to sin's guilt and its dominion. Though sin can wage war against us (hence our struggle), it cannot reign over us. That is also part of the gospel. But the success of our struggle with sin begins with our believing deep down in our hearts that regardless of our failures and our struggle, we have died to sin's guilt. We must believe that however often we fail, there is no condemnation for us (Rom. 8:1).
William Romaine, who was one of the leaders of the eighteenth-century revival in England, wrote, "No sin can be crucified either in heart or life unless it first be pardoned in conscience.... If it be not mortified in its guilt, it cannot be subdued in its power." What Romaine was saying is that if you do not believe you have died to sin's guilt, you cannot trust Christ for the strength to subdue its power in your life. So the place to begin in dealing with sin is to believe the gospel when it says you have died to sin's guilt.
Progressive Sanctification
Warring against our sinful habits and seeking to put on Christlike character is usually called sanctification. But because the term definitive sanctification is used to describe the point-in-time deliverance from the dominion of sin, it is helpful to speak of Christian growth in holiness as progressivesanctification. Additionally, the word progressive indicates continual growth in holiness over time. The New Testament writers both assume growth (see 1 Cor. 6:9-11; Eph. 2:19-21; Col. 2:19; 2 Thess. 1:3); and continually urge us to pursue it (see 2 Cor. 7:1; Heb. 12:14; 2 Pet. 3:18). There is no place in authentic Christianity for stagnant, self-satisfied, and self-righteous Christians. Rather we should be seeking to grow in Christlikeness until we die.
This progressive sanctification always involves our practice of spiritual disciplines, such as reading Scripture, praying, and regularly fellowshipping with other believers. It also involves putting to death the sinful deeds of the body (see Rom. 8:13) and putting on Christlike character (see Col. 3:12-14). And very importantly it involves a desperate dependence on Christ for the power to do these things, for we cannot grow by our own strength.
So sanctification involves hard work and dependence on Christ; what I call dependent effort. And it will always mean we are dissatisfied with our performance. For a growing Christian, desire will always outstrip performance or, at least, perceived performance. What is it then that will keep us going in the face of this tension between desire and performance? The answer is the gospel. It is the assurance in the gospel that we have indeed died to the guilt of sin and that there is no condemnation for us in Christ Jesus that will motivate us and keep us going even in the face of this tension.
We must always keep focused on the gospel because it is in the nature of sanctification that as we grow, we see more and more of our sinfulness. Instead of driving us to discouragement, though, this should drive us to the gospel. It is the gospel believed every day that is the only enduring motivation to pursue progressive sanctification even in those times when we don't seem to see progress. That is why I use the expression "gospel-driven sanctification" and that is why we need to "preach the gospel to ourselves every day."
***Update On My Mom***
Many of you have asked how my mom is doing and if there is a current need so I just wanted to do a brief update. Mom is having good days and bad. This has been the norm for her over the past few months. She was able to come and worship at church the past two out of three Sundays which was a blessing. She is still in her donut-hole which means she must pay 100% out of pocket for her prescriptions (28 in all). So yes, there is a need at this time. We are very grateful and humbled beyond words by your prayers, letters of encouragement, and help.
For those of you who are led to help or would like to know more, please click HERE.
The Irresistible God By Jim McClarty
***Update On My Mom***
Many of you have asked how my mom is doing and if there is a current need so I just wanted to do a brief update. Mom is having good days and bad. This has been the norm for her over the past few months. She was able to come and worship at church the past two out of three Sundays which was a blessing. She is still in her donut-hole which means she must pay 100% out of pocket for her prescriptions (28 in all). So yes, there is a need at this time. We are very grateful and humbled beyond words by your prayers, letters of encouragement, and help.
For those of you who are led to help or would like to know more, please click HERE.
Thursday, August 20, 2009
The Crucifixion | A Medical Perspective
As you watch this video please remember we are not saved because of what the Romans did to Jesus Christ on the cross. We are saved because of what God the Father did to Jesus Christ on the cross. God poured out His full wrath on Christ, who bore the sins of His people.
Wednesday, August 19, 2009
Tuesday, August 18, 2009
Sunday, August 16, 2009
Saturday, August 15, 2009
Friday, August 14, 2009
Thursday, August 13, 2009
Wednesday, August 12, 2009
The Emptiness Of The American Dream
From Shepherd's Fellowship:
(By Tom Patton)
Today's article is adapted from our new staff book, Right Thinking in a World Gone Wrong.
Until sinners submit to the truth about God, they will never acquire what it is they truly seek. They become like the Samaritan woman at the well, confusing the true remedy for spiritual thirst with the temporary satisfaction of an earthly spring (John 4:14). Sadly, the unbeliever attempts the whole of his life to quench the unquenchable with something other than God. So he pursues fame, money, power, wealth, fitness, work, wisdom, education, love, or any other created thing that can perhaps quiet the desperate cry of his empty soul. But none of the things he finds—whether politics or popularity or creativity or anything else this world offers—can ever answer the call of his heart. He can pursue happiness, but he will never find it. As soon as he acquires one desire it turns into dust; as does the next, and the next after that, until life finally ends in disappointment.
This is the cotton candy fate of the American Dream that befalls all who embrace the cult of celebrity. From a distance it looks so appealing—a big and beautiful ball of glistening spun sugar. But those who finally get it, and taste it, find that it isn’t very filling. Sure, it is sweet for a moment. But it doesn’t bring lasting happiness. After a quick melt in the mouth it is gone forever . . . then what?
King Solomon understood this perhaps better than anyone else ever has. He was the richest, most famous, and most powerful man of his day. He was also the smartest, because God had given him supernatural wisdom. He used all of the resources at his disposal in the pursuit of his own happiness. He experimented with pleasure (Ecclesiastes 2:1-3), hard work (2:4–6); material possession (2:7–8); popularity and prestige (2:9–10); and even his own wisdom (2:12–14), all in an effort to find lasting joy. Yet he found it all to be empty, finally concluding that true joy and fulfillment cannot be found in the things of this world, but only in God (2:24–26; 12:13–14).
As Solomon learned after a lifetime of trial and error, if you want happiness in this life you must look to God. You must deny everything you once thought could give you happiness for the sake of following the risen Lord. His salvation is the satisfaction you seek. It cannot be found in fame and fortune, any more than it can be found at the end of a rainbow. It is only found in embracing the true source of all satisfaction, God Himself.
(By Tom Patton)
Today's article is adapted from our new staff book, Right Thinking in a World Gone Wrong.
Until sinners submit to the truth about God, they will never acquire what it is they truly seek. They become like the Samaritan woman at the well, confusing the true remedy for spiritual thirst with the temporary satisfaction of an earthly spring (John 4:14). Sadly, the unbeliever attempts the whole of his life to quench the unquenchable with something other than God. So he pursues fame, money, power, wealth, fitness, work, wisdom, education, love, or any other created thing that can perhaps quiet the desperate cry of his empty soul. But none of the things he finds—whether politics or popularity or creativity or anything else this world offers—can ever answer the call of his heart. He can pursue happiness, but he will never find it. As soon as he acquires one desire it turns into dust; as does the next, and the next after that, until life finally ends in disappointment.
This is the cotton candy fate of the American Dream that befalls all who embrace the cult of celebrity. From a distance it looks so appealing—a big and beautiful ball of glistening spun sugar. But those who finally get it, and taste it, find that it isn’t very filling. Sure, it is sweet for a moment. But it doesn’t bring lasting happiness. After a quick melt in the mouth it is gone forever . . . then what?
King Solomon understood this perhaps better than anyone else ever has. He was the richest, most famous, and most powerful man of his day. He was also the smartest, because God had given him supernatural wisdom. He used all of the resources at his disposal in the pursuit of his own happiness. He experimented with pleasure (Ecclesiastes 2:1-3), hard work (2:4–6); material possession (2:7–8); popularity and prestige (2:9–10); and even his own wisdom (2:12–14), all in an effort to find lasting joy. Yet he found it all to be empty, finally concluding that true joy and fulfillment cannot be found in the things of this world, but only in God (2:24–26; 12:13–14).
As Solomon learned after a lifetime of trial and error, if you want happiness in this life you must look to God. You must deny everything you once thought could give you happiness for the sake of following the risen Lord. His salvation is the satisfaction you seek. It cannot be found in fame and fortune, any more than it can be found at the end of a rainbow. It is only found in embracing the true source of all satisfaction, God Himself.
Monday, August 10, 2009
Submission To Authority
1 Peter 2:13-25 "Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. Honor everyone. Love the brotherhood. Fear God. Honor the emperor.
Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls."
Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls."
Thursday, August 06, 2009
Wednesday, August 05, 2009
Monday, August 03, 2009
Making Much Of Sin By Paul Washer
The center of the Gospel is the death of Christ. Christ died for sin. Therefore, there can be no Gospel proclamation apart from a biblical treatment of sin. This includes explaining the heinous nature of it and exposing men as sinners.
I am aware that the subject of sin is somewhat out of vogue even in some Evangelical circles; nevertheless, any honest consideration of Scripture as it relates to contemporary culture will demonstrate that there is still a need to “make much of sin.”
The need for speaking clearly about sin is acute since we live in a generation born in sin and captivated by it.1 We are a people that drinks down iniquity like water,2 and cannot discern our fallen condition anymore than a fish can know that it is wet. Because of this, we must endeavor to rediscover a biblical view of sin and the sinfulness of man. Our understanding of God and the Gospel depends upon it.
As stewards of the Gospel of Jesus Christ, we do no service to men by making light of sin, skirting around the issue, or avoiding it altogether. Men only have one problem - They are under the wrath of God because of their sin.3 To deny this is to deny one of the most foundational doctrines of Christianity. It is not unloving to tell men that they are sinners, but it is the grossest form of immorality not to tell them! In fact, God declares that their blood will be on our hands if we do not warn them of their sin and the coming judgment.4 To seek to preach the Gospel without making sin an issue is like trying to heal the brokenness of a people superficially, saying, “Peace, peace,” when there is no peace.5
The book of Romans is the closest thing we have to a systematic theology in the Scriptures. In this letter, the Apostle Paul is setting forth his doctrine before the church in Rome. He seeks to prepare them for his upcoming visit, and hopes that they will join with him in his missionary endeavors in Spain.6 It is extremely important to note that the first three chapters of this letter, with the exception of a brief introduction, is dedicated to hamartology7 – the doctrine of sin. For three chapters, the apostle labors with all his intellect and under the guidance of the Holy Spirit with one great purpose – to prove the sinfulness of man and to condemn the entire world!
I have often heard Christians declare that God has not given us a ministry of condemnation and death, but of righteousness, reconciliation and life.8 This is very true, but this does not mean that we are not to speak much about sin, or use the Scriptures to bring men under the conviction of the Holy Spirit regarding their sin. It is true that there is now no condemnation “in Christ Jesus”9, but there is nothing but condemnation apart from Him.10
The Scriptures tell us that the Law was not given as a means of salvation, but as an instrument for exposing both the vileness of sin – that sin would be utterly sinful,11 and the sinfulness of man – that all the world might become accountable to God.12 This ministry of the Law should continue to be an essential part of our Gospel proclamation. The “old” preachers called it the breaking up of fallow ground,13 turning over rocks, and pulling back curtains. They saw the need to hold men up to the mirror of God’s Law so that they might see their destitute condition and cry out for mercy. Of course, this is not to be done with a spirit of pride or arrogance, and we are not to handle people roughly. God has not called us to be a belligerent or offensive people, even though the truth we preach with all humility may be quite offensive.
The ministry of the Apostle Paul did not have condemnation as it goal, but there is a very real sense in which he labored to condemn men in the hope that they might recognize their utter moral ruin, and turn to Christ in repentance and faith. In the book of Romans, Paul first sets out to prove the moral corruption of the entire world, its hostility toward God, and its absolute refusal to submit to the truth it knows.14 Then he turns his attention to the Jew, and proves that although uniquely blessed through the gift of special revelation, he is as guilty before God as the Gentile.15 Finally, he concludes his argument by presenting some of the most direct and offensive accusations found in Scripture against man.16 What is his purpose? He tells us in his closing arguments:
“That every mouth may be closed and all the world may become accountable to God.”17
Like Jeremiah before him, Paul was called not only to “build and to plant”, but also to “pluck up and to break down, to destroy and to overthrow”18. He was, in his own words, “destroying speculations and every lofty thing raised up against the knowledge of God”19. Under the ministry of the Holy Spirit, and through the Scriptures, Paul endeavored to end the hope of the pagan moralist, the religious Jew, and everyone in between. He wrote and preached to close the mouths of men so that they would never again boast in self-righteousness or make excuses for sin. He cut them off from every other hope so that they might turn to Christ alone.
Was the Apostle Paul merely an angry and bitter man with an axe to grind against humanity? No! He loved humanity to such an extent that his life was poured out like a drink offering on behalf of the Gentiles20, and he even wished himself accursed, separated from Christ for the sake of his fellow Jew21. Paul preached against sin for the same reason that the physician works to diagnose his patient’s illness and is willing to tell him even the worst of news. It is a labor of love for the salvation of the hearer. Any other response by doctor or preacher would be loveless and immoral.
It may be appropriate at this moment to ask ourselves if our Gospel preaching has such a purpose. Do we love enough to teach truth, expose sin, and confront our hearers? Do we possess a biblical compassion that tells men the truth in hope that their hearts might be broken under the weight of their sin and they might look to Christ alone? Are we willing to risk being misunderstood and maligned in order that truth might be told and men might be saved?
There seems to be a growing conviction even among Evangelicals that contemporary western man is already so psychologically fractured and burdened with guilt that we dare not press him further lest we crush him. Such a view fails to realize that there is a tremendous difference between a psychological fracture and biblical repentance leading to life. Modern man has become the feeble character that he is because he is self-absorbed and living in rebellion against God. He is loaded down with guilt because he is guilty. He needs God’s Word to expose his sin, and bring him to repentance. Only then will there be a biblical brokenness that leads to life.
God’s dealings with the nation of Israel provide us with wonderful examples of this truth. Through the prophet Isaiah, He describes Israel’s condition:
“The whole head is sick and the whole heart is faint. From the sole of the foot even to the head, there is nothing sound in it. Only bruises, welts and raw wounds, not pressed out or bandaged, nor softened with oil.”22
The nation of Israel was as fractured and frail as one could ever imagine, yet God dealt with them for their own good by pointing out their rebellion and calling them to repentance. He used many “hard words” against them23, but each was necessary to expose their sin, and turn them from it.24
Identifying a malady and explaining the seriousness of it is always the first step to a cure. A man who has no knowledge of his cancer will not seek the aid of medicine, and a man will not flee from a burning house unless he knows of a fire. To the same degree, a man will not seek salvation until he knows that he is thoroughly lost, and he will not flee to Christ until he knows that there is no other means of salvation. Men must be told of their sin before they will acknowledge it; they must be informed of the danger of it before they will flee from it; and they must be convinced that salvation is found in Christ alone before they will leave behind all their selfrighteous hopes and run to Him.
Making much of sin is no longer a consideration for most of the Evangelical community. There even seems to be a conscious effort to discourage such preaching as negative and destructive. We seem to balk at exposing the sinner’s sin, and yet this is a primary ministry of the Holy Spirit:
“And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged.”25
According to the Lord Jesus Christ, the Holy Spirit has been sent into the world to convict men of sin, righteousness, and judgment. Bringing sin to light and pressing the sinner to repentance is one of His primary ministries. Should not we as ministers of the Gospel have the same goal? Should not our preaching reflect the same work? Is it possible to evangelize in the power of the Holy Spirit, while refusing to work with the Spirit in this essential ministry? Although the Holy Spirit is not dependent upon human instruments, God has ordained that men come to conviction of sin, repentance, and saving faith through preaching.26 Yet how can the Spirit use our preaching if we are not willing expose sin or call men to repentance? The Scriptures teach us that the sword of the Spirit is the Word of God27, but if God’s ministers only reluctantly use the sword in convicting men of sin, will it not quench both the person and ministry of the Holy Spirit? We must not be afraid to follow the Spirit’s example in dealing with sinners. If He deems it necessary to convict men of sin, we must join Him in this work. Those preachers and churches that have found a “better way,” have no grounds for hoping that the Spirit of God is working among them to bring men to Christ.28
Before we conclude, it is important to make one final note. The greatest reason for making much of sin is that it exalts the Gospel. The beauty of the stars cannot be seen in the midday sky because they are eclipsed by the light of the sun. However, when the sun is set and the sky becomes black as pitch, the stars are seen in the full force of their splendor. So it is with the Gospel of Jesus Christ. Its true beauty can only be seen in the backdrop of man’s sin. The darker man appears, the brighter the Gospel.
It seems that men never even notice the beauty of Christ or consider His worth until they see the heinous nature of their sin and themselves as absolutely destitute of merit. There are countless testimonies of Christians down through the ages who never once esteemed Christ until the day the Holy Spirit came and convicted them of sin, and righteousness, and judgment. It was only after they were engulfed in the unrelenting darkness of their own sin, that Christ appeared like the morning star and became precious to them.
It is striking that when true believers in Jesus Christ hear a sermon regarding man’s depravity, they walk out of the church bursting with joy and filled with a new zeal to follow Christ. It is not because they take sin lightly or find some satisfaction in their former sinful state. Rather, they are filled with joy unspeakable, because in the greater darkness they saw more of Christ! How we rob men of a greater vision of God, because we will not give them a lower vision of themselves.
1 Psalm 51:5; 58:3
2 Job 15:16
3 John 3:36
4 Ezekiel 33:8
5 Jeremiah 6:14
6 Romans 15:23-24
7 Hamartology is derived from the Greek words hamartía meaning sin and lógos meaning word or discourse. Hamartology is literally a discourse on sin.
8 This statement is based upon II Corinthians 3:7-9 and II Corinthians 5:17.
9 Romans 8:1
10 Romans 5:18
11 Romans 7:13
12 Romans 3:19
13 Jeremiah 4:3; Hosea 10:12
14 Romans 1:18-32
15 Romans 2:1-29
16 Romans 3:1-18
17 Romans 3:19
18 Jeremiah 1:10
19 II Corinthians 10:5
20 Philippians 2:17
21 Romans 9:3
22 Isaiah 1:5-6
23 Isaiah 1:4
24 Isaiah 1:18-19
25 John 16:8-11
26 I Corinthians 1:21
27 Ephesians 6:17
28 I owe this insight to pastor Jeff Noblit of Grace Life Church of Muscle Shoals, Alabama.
I am aware that the subject of sin is somewhat out of vogue even in some Evangelical circles; nevertheless, any honest consideration of Scripture as it relates to contemporary culture will demonstrate that there is still a need to “make much of sin.”
The need for speaking clearly about sin is acute since we live in a generation born in sin and captivated by it.1 We are a people that drinks down iniquity like water,2 and cannot discern our fallen condition anymore than a fish can know that it is wet. Because of this, we must endeavor to rediscover a biblical view of sin and the sinfulness of man. Our understanding of God and the Gospel depends upon it.
As stewards of the Gospel of Jesus Christ, we do no service to men by making light of sin, skirting around the issue, or avoiding it altogether. Men only have one problem - They are under the wrath of God because of their sin.3 To deny this is to deny one of the most foundational doctrines of Christianity. It is not unloving to tell men that they are sinners, but it is the grossest form of immorality not to tell them! In fact, God declares that their blood will be on our hands if we do not warn them of their sin and the coming judgment.4 To seek to preach the Gospel without making sin an issue is like trying to heal the brokenness of a people superficially, saying, “Peace, peace,” when there is no peace.5
The book of Romans is the closest thing we have to a systematic theology in the Scriptures. In this letter, the Apostle Paul is setting forth his doctrine before the church in Rome. He seeks to prepare them for his upcoming visit, and hopes that they will join with him in his missionary endeavors in Spain.6 It is extremely important to note that the first three chapters of this letter, with the exception of a brief introduction, is dedicated to hamartology7 – the doctrine of sin. For three chapters, the apostle labors with all his intellect and under the guidance of the Holy Spirit with one great purpose – to prove the sinfulness of man and to condemn the entire world!
I have often heard Christians declare that God has not given us a ministry of condemnation and death, but of righteousness, reconciliation and life.8 This is very true, but this does not mean that we are not to speak much about sin, or use the Scriptures to bring men under the conviction of the Holy Spirit regarding their sin. It is true that there is now no condemnation “in Christ Jesus”9, but there is nothing but condemnation apart from Him.10
The Scriptures tell us that the Law was not given as a means of salvation, but as an instrument for exposing both the vileness of sin – that sin would be utterly sinful,11 and the sinfulness of man – that all the world might become accountable to God.12 This ministry of the Law should continue to be an essential part of our Gospel proclamation. The “old” preachers called it the breaking up of fallow ground,13 turning over rocks, and pulling back curtains. They saw the need to hold men up to the mirror of God’s Law so that they might see their destitute condition and cry out for mercy. Of course, this is not to be done with a spirit of pride or arrogance, and we are not to handle people roughly. God has not called us to be a belligerent or offensive people, even though the truth we preach with all humility may be quite offensive.
The ministry of the Apostle Paul did not have condemnation as it goal, but there is a very real sense in which he labored to condemn men in the hope that they might recognize their utter moral ruin, and turn to Christ in repentance and faith. In the book of Romans, Paul first sets out to prove the moral corruption of the entire world, its hostility toward God, and its absolute refusal to submit to the truth it knows.14 Then he turns his attention to the Jew, and proves that although uniquely blessed through the gift of special revelation, he is as guilty before God as the Gentile.15 Finally, he concludes his argument by presenting some of the most direct and offensive accusations found in Scripture against man.16 What is his purpose? He tells us in his closing arguments:
“That every mouth may be closed and all the world may become accountable to God.”17
Like Jeremiah before him, Paul was called not only to “build and to plant”, but also to “pluck up and to break down, to destroy and to overthrow”18. He was, in his own words, “destroying speculations and every lofty thing raised up against the knowledge of God”19. Under the ministry of the Holy Spirit, and through the Scriptures, Paul endeavored to end the hope of the pagan moralist, the religious Jew, and everyone in between. He wrote and preached to close the mouths of men so that they would never again boast in self-righteousness or make excuses for sin. He cut them off from every other hope so that they might turn to Christ alone.
Was the Apostle Paul merely an angry and bitter man with an axe to grind against humanity? No! He loved humanity to such an extent that his life was poured out like a drink offering on behalf of the Gentiles20, and he even wished himself accursed, separated from Christ for the sake of his fellow Jew21. Paul preached against sin for the same reason that the physician works to diagnose his patient’s illness and is willing to tell him even the worst of news. It is a labor of love for the salvation of the hearer. Any other response by doctor or preacher would be loveless and immoral.
It may be appropriate at this moment to ask ourselves if our Gospel preaching has such a purpose. Do we love enough to teach truth, expose sin, and confront our hearers? Do we possess a biblical compassion that tells men the truth in hope that their hearts might be broken under the weight of their sin and they might look to Christ alone? Are we willing to risk being misunderstood and maligned in order that truth might be told and men might be saved?
There seems to be a growing conviction even among Evangelicals that contemporary western man is already so psychologically fractured and burdened with guilt that we dare not press him further lest we crush him. Such a view fails to realize that there is a tremendous difference between a psychological fracture and biblical repentance leading to life. Modern man has become the feeble character that he is because he is self-absorbed and living in rebellion against God. He is loaded down with guilt because he is guilty. He needs God’s Word to expose his sin, and bring him to repentance. Only then will there be a biblical brokenness that leads to life.
God’s dealings with the nation of Israel provide us with wonderful examples of this truth. Through the prophet Isaiah, He describes Israel’s condition:
“The whole head is sick and the whole heart is faint. From the sole of the foot even to the head, there is nothing sound in it. Only bruises, welts and raw wounds, not pressed out or bandaged, nor softened with oil.”22
The nation of Israel was as fractured and frail as one could ever imagine, yet God dealt with them for their own good by pointing out their rebellion and calling them to repentance. He used many “hard words” against them23, but each was necessary to expose their sin, and turn them from it.24
Identifying a malady and explaining the seriousness of it is always the first step to a cure. A man who has no knowledge of his cancer will not seek the aid of medicine, and a man will not flee from a burning house unless he knows of a fire. To the same degree, a man will not seek salvation until he knows that he is thoroughly lost, and he will not flee to Christ until he knows that there is no other means of salvation. Men must be told of their sin before they will acknowledge it; they must be informed of the danger of it before they will flee from it; and they must be convinced that salvation is found in Christ alone before they will leave behind all their selfrighteous hopes and run to Him.
Making much of sin is no longer a consideration for most of the Evangelical community. There even seems to be a conscious effort to discourage such preaching as negative and destructive. We seem to balk at exposing the sinner’s sin, and yet this is a primary ministry of the Holy Spirit:
“And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged.”25
According to the Lord Jesus Christ, the Holy Spirit has been sent into the world to convict men of sin, righteousness, and judgment. Bringing sin to light and pressing the sinner to repentance is one of His primary ministries. Should not we as ministers of the Gospel have the same goal? Should not our preaching reflect the same work? Is it possible to evangelize in the power of the Holy Spirit, while refusing to work with the Spirit in this essential ministry? Although the Holy Spirit is not dependent upon human instruments, God has ordained that men come to conviction of sin, repentance, and saving faith through preaching.26 Yet how can the Spirit use our preaching if we are not willing expose sin or call men to repentance? The Scriptures teach us that the sword of the Spirit is the Word of God27, but if God’s ministers only reluctantly use the sword in convicting men of sin, will it not quench both the person and ministry of the Holy Spirit? We must not be afraid to follow the Spirit’s example in dealing with sinners. If He deems it necessary to convict men of sin, we must join Him in this work. Those preachers and churches that have found a “better way,” have no grounds for hoping that the Spirit of God is working among them to bring men to Christ.28
Before we conclude, it is important to make one final note. The greatest reason for making much of sin is that it exalts the Gospel. The beauty of the stars cannot be seen in the midday sky because they are eclipsed by the light of the sun. However, when the sun is set and the sky becomes black as pitch, the stars are seen in the full force of their splendor. So it is with the Gospel of Jesus Christ. Its true beauty can only be seen in the backdrop of man’s sin. The darker man appears, the brighter the Gospel.
It seems that men never even notice the beauty of Christ or consider His worth until they see the heinous nature of their sin and themselves as absolutely destitute of merit. There are countless testimonies of Christians down through the ages who never once esteemed Christ until the day the Holy Spirit came and convicted them of sin, and righteousness, and judgment. It was only after they were engulfed in the unrelenting darkness of their own sin, that Christ appeared like the morning star and became precious to them.
It is striking that when true believers in Jesus Christ hear a sermon regarding man’s depravity, they walk out of the church bursting with joy and filled with a new zeal to follow Christ. It is not because they take sin lightly or find some satisfaction in their former sinful state. Rather, they are filled with joy unspeakable, because in the greater darkness they saw more of Christ! How we rob men of a greater vision of God, because we will not give them a lower vision of themselves.
1 Psalm 51:5; 58:3
2 Job 15:16
3 John 3:36
4 Ezekiel 33:8
5 Jeremiah 6:14
6 Romans 15:23-24
7 Hamartology is derived from the Greek words hamartía meaning sin and lógos meaning word or discourse. Hamartology is literally a discourse on sin.
8 This statement is based upon II Corinthians 3:7-9 and II Corinthians 5:17.
9 Romans 8:1
10 Romans 5:18
11 Romans 7:13
12 Romans 3:19
13 Jeremiah 4:3; Hosea 10:12
14 Romans 1:18-32
15 Romans 2:1-29
16 Romans 3:1-18
17 Romans 3:19
18 Jeremiah 1:10
19 II Corinthians 10:5
20 Philippians 2:17
21 Romans 9:3
22 Isaiah 1:5-6
23 Isaiah 1:4
24 Isaiah 1:18-19
25 John 16:8-11
26 I Corinthians 1:21
27 Ephesians 6:17
28 I owe this insight to pastor Jeff Noblit of Grace Life Church of Muscle Shoals, Alabama.
Sunday, August 02, 2009
Joy
"The joy that Paul calls for is not a happiness that depends on circumstances but a deep contentment that is in the Lord, based on a trust in the sovereign, living God, and that therefore is available always, even in difficult times." - Sean M. McDonough
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