Let us be Bereans, not Thessalonians

These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.
Acts 17:11

Paul and company, fresh from a quick stop in Thessalonica—where they met with passionate resistance to the preaching of the gospel—left hurriedly, traveling fifty miles to the southwest to Berea.  The Bereans were comparatively (and dramatically) more receptive to the preaching of the gospel than were the Thessalonians.

Why?

Spiritually, we must recognize that in the providence of God, some are simply more perceptive because God graciously opens blind eyes and softens hard hearts.  God gave them “fairer minds” and more receptivity.  Let us therefore pray for our unsaved family and friends that God would do a similar work in their lives.  Let us also pray for ourselves, that we would not harbor defensive attitudes to the Word of God when we read it or hear it preached.

God’s work in the Bereans made a difference.  They “searched the scriptures” to see if what Paul preached was in line with the Bible (they only had the Old Testament).  Let us learn to test all things by the Word of God (like the Bereans) instead of succumbing to emotional responses (like the Thessalonians).

Then let us resolve not merely to be hearers of God’s Word, but doers of it as well (James 1:22-25).

Lord, forgive any resistance to Your Word in our lives.  Grant us grace to be eager to hear what You have to say, and may Your Spirit grant us grace not only to hear, but also to do.

Two missing ingredients in too many churches

As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” Then, having fasted and prayed, and laid hands on them, they sent them away.
Acts 13:2-3

The church in Antioch was becoming the center of action for the early Church.  Two things stand out to me about what made that church a great church.

First, they were a church of prayer.  When Jesus cleansed the temple of the moneychangers, He said “My house shall be a house of prayer.”  The Church, besides being a place of preaching, worship, sacraments, and yes—fellowship, is to be a house of prayer.  If we want our church to be a place God is at work in and through, we must become a house of prayer.  I pray that you want to see God at work in our church.  If you do, are you praying as an individual?  As a family?  Are you committed to joining in prayer at church?  Let us join those who pray in the sanctuary on Sunday mornings from 9:45-10:15 am.

Second, they were an evangelistic and missions-minded church.  When evangelism stops or grows cold, the Church begins to die.  Dear saints, are you praying for and sharing Christ with loved ones?  Are you engaged in evangelistic opportunities with the church?  Are you praying for our missionaries?  Churches that reach out, grow.  Those that do not, implode.

Dear God, stir us up in the area of prayer, and evangelism & missions.

Miracles or the Word of God?

Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” Acts 2:37 

However, many of those who heard the word believed; and the number of the men came to be about five thousand. Acts 4:4 

In the first few chapters of Acts, I am struck by the priority of the Word over miracles.  While the miracles happened and were wonderful, there is no record of anyone coming to faith because of them.  The people were confused by the “tongues” in chapter 2.  They were “filled with wonder and amazement” at the healing of the lame man in chapter 4.  But these signs and wonders caused the people to ridicule, find fault, threaten, and forbid the believers to speak in Jesus’ name.  Clearly no one was saved by seeing miracles.

Contrast that with the fact that when Peter preached the gospel in Acts 2, the people were “cut to the heart,” converted and added to the Church.  When Peter preached the gospel in Acts 4, “many of those who heard the word believed” and the Church grew.  Clearly people were saved by hearing the gospel.

What to learn?  “The gospel is the power of God unto salvation.” (Romans 1:16)  The gospel is contained in the Word and communicated through proclamation (whether preaching to a crowd or simply sharing the gospel with a friend over coffee.)  Therefore: (1) Let us not chase miracles or think they will convert anyone.  (2) Let us be faithful to proclaim the gospel.  Tell your testimony, invite people to church—but do not neglect to proclaim the gospel!  It is the way God is pleased to save people. 

The Christian Life: Worship (4)

Worship in Spirit and in Truth. John 4:23-24

Jesus said that there is a true worship, implying that false worship also exists.  He went on to identify true worship as being “in spirit and in truth” (v.23).  He said that because God is Spirit, He must be worshiped in spirit and in truth (v.24).  Emphasizing the importance of worship to God, Jesus said “the Father is seeking” true worshipers (v.23).  What is worship in spirit and in truth?

Spiritual Worship.  The opposite of spiritual is fleshly.  Spiritual worship is not fleshly.  Spiritual worship is led by the Holy Spirit instead of being led by the fleshly interests, ideas or emotions of worshipers.[1]  Spiritual worship is always in tune with the Scriptures because they were written under the inspiration of the Holy Spirit, and there can be no contradiction between what the Spirit led the human authors of the Bible to write and how He would lead worshipers to worship.  Spiritual worship that pleases the Father glorifies Jesus Christ.  It is not aimed at entertaining man, or giving glory to anyone or anything but God.  Worship that glorifies music, musicians, singers, or worship itself is fleshly and not spiritual.

Truthful Worship.  Worship that is in truth is worship that is led by the truth of Scripture rather than by the whims or dictates of people.  Scripture magnifies God and humbles man, and worship in truth does the same.  Worship in truth is Christ-centered (rather than man-centered) since He is the Truth (John 14:6).  In addition, truthful worship is honest, rather than hypocritical.

Heavenly Worship in Eternity. Revelation 4, 5, & 11

Revelation 4, 5 and 11 provide a wonderful glimpse into heavenly worship.  We cannot say that in Heaven, God’s people do nothing but sing for eternity.  There is evidence that there are other responsibilities in Heaven.  What we can say is that whatever God’s people do in addition to worshiping God in song, all that they do will be done in an attitude of worship that glorifies God without interruption for eternity.

Note:
[1] While emotionalism—or worship that seeks to manipulate one’s emotions—is not spiritual, worship is an expression of love and devotion to God that is often accompanied by emotions.  This is proper and should not be prohibited as long as all things are done decently and in order.

The Christian Life: Worship (3)

Worship was not man’s idea, but God’s.  Therefore, He alone is in a position to determine how He is to be worshiped.  The first four of the Ten Commandments can be seen as instruction regarding worship:  (1) Worship God only.  (2) Do not worship God using idols. (3) Do not worship God thoughtlessly (in vain). (4) The Sabbath is to be set aside as a special day for worship.[1]

In Deuteronomy 12, God instructed His people to worship Him only according to His instructions, expressly forbidding them to worship Him: (a) according to our ideas and desires (v.8), and (b) in any manner in which pagans worship their gods (v.30).  The principle for worship here is no less applicable to the New Testament Church than it was to Old Testament Israel.  We must search the scriptures to learn how God wants to be worshiped, rather than copy the ways of the world or try to come up with new and innovative ways to worship God.  The only right ways to worship God are biblical ways.[2]

What are the biblical ways to worship God?  (This is not an exhaustive list.)

Singing.  Singing has always been and will ever be an integral part of worship.  This is true not because music moves the heart and emotions (which it certainly can do), but because God has ordained music for worship.  The reason music moves the heart and emotions is because God ordained it to be so.  If anyone might doubt the place of singing in biblical worship, he has only to look at the book of Psalms, which is the Bible’s hymnal, and the largest book in the Bible.  Some have argued that vocal music is appropriate for worship while instrumental music is not.  While it is true that there is no instrument like the human voice with which to praise God, prohibiting musical instruments would require editing the Psalms to erase the numerous times instruments are mentioned and even commanded (e.g., Psalm 150).

The Lord’s Supper.  This special remembrance of Christ’s sacrificial death was instituted by Christ Himself (Matthew 26:26-28).  The Apostle Paul instructed the Church to observe the Lord’s Supper with all due reverence (1 Corinthians 11:17-34).

The Church is not unified regarding some of the particulars of how to receive communion or how often.  Differences arise over whether to use wine or unfermented juice, and leavened or unleavened bread.  Some observe the sacrament weekly, some monthly, or even less frequently.  What is right regarding these and similar questions appears to be left to conscience.  What is not allowed is using elements that have no relationship to bread and wine, downplaying the importance of the Supper by partaking with a lack of reverence, or a failure to observe the Supper with some measure of regularity and frequency.

Sacrificial Worship.  Old Testament sacrifices were the central means of worship.  While we do not offer the ceremonial sacrifices of the Old Testament—because Jesus’ sacrifice on the cross is the once-for-all sacrifice for sin—we are to offer “the sacrifice of praise” (Hebrews 13:15).  This includes worshiping God in song when we do not feel like it, giving attention to the reading and preaching of the Word of God, giving our money sacrificially, and giving our time sacrificially.  The most important thing we can give the Lord as an act of worship is ourselves, including our bodies, which is our “reasonable act of worship” (Romans 12:1).

Notes:
[1] The Fourth Commandment not only commands us to cease from our normal labors, but to worship!
[2] Obviously the particulars of Old Testament temple worship (sacrifices, etc.) are obsolete as revealed in Scripture.  (See Hebrews 7-10.)

The Christian Life: Worship (2)

At the time of the Reformation (1600s), the Reformers knew that the Church needed to reform worship as well as soteriology (the theology of salvation).  Two camps emerged, led in part, but not exclusively, by Martin Luther and John Calvin.

Luther’s view came to be known as the Normative Principle of worship. The normative principle says that whatever is not forbidden in scripture is permitted.

Calvin’s view came to be known as the Regulative Principle of worship. The regulative principle says that whatever is not commanded in scripture is forbidden.

The Normative Principle allows many practices and traditions that are questionable, if not blatantly wrong, even though they are not expressly forbidden in scripture.  An example of this might be rosary beads.  They are not forbidden because they are not mentioned, but they are clearly not a biblical way to pray (Matthew 6:7).  Therefore the Normative Principle tends to approve of practices that are not biblical, routinely leading to serious error in worship.

The Regulative Principle, on the other hand, is intended to insure that worship is biblical and God-centered rather than extra-biblical and man-centered.  This is safer and greatly preferred over the Normative Principle.  A word of caution is in order, however. 

There are principles and there are particulars.  Principles regarding worship come from both explicit and implicit teaching of scripture.  Particulars might include whether we sing using hymnals or follow the song lyrics projected on a screen, gather in buildings or worship outdoors, sit in pews or folding chairs, and the use of musical instruments.  While biblical principles must be obeyed, particulars that are not mentioned in scripture—and therefore are neither commanded nor forbidden—need not be forbidden unless they somehow violate biblical principles regarding worship.

While we embrace the Regulative Principle rather than the Normative Principle, a biblically informed, sanctified, common sense approach to worship would not forbid particulars simply because they are neither commanded nor mentioned in scripture.  Let’s face it, even among Reformed folks who embrace the regulative principle, not every church that worships biblically does so in precisely the same way. Let us worship God according to His Word.

The Christian Life: Worship (1)

A.W. Tozer once wrote that God created mankind to worship Him, but when Adam sinned, mankind threw the gift of worship in the mud. When we are born again by the Holy Spirit, the gift of worship is restored.

What is worship?  Worship is (a) ascribing worth to someone or something, (b) feeling and demonstrating love and devotion to someone or something, and (c) showing honor, respect, reverence and submission to someone or something. (This definition is incomplete but adequate for this blog.)

What is the only correct object of worship? There are two categories of objects of worship: incorrect and correct.

First, Incorrect Objects of Worship.  John Calvin wrote that “the human heart is an idol factory.”  Man is instinctively a worshiping being because he was created by God to worship God.  When man fell into sin, the instinct to worship was not cancelled.  Instead, it was redirected.  People worship all sorts of false gods.  The stereotypical example of this is the worship of graven images (idols) made with human hands (Isaiah 44:9-19).  People worship hobbies, sports, and entertainment.  People worship money and material possessions.  People worship religion, religious rituals, practices, and even worship itself.  Man worships other people (whether celebrities, spouses, children, self, etc.)  Ultimately, man worships the creation rather than the Creator (Romans 1:24-25). All of these objects and potential objects of worship are false gods, are not worthy to be worshiped, and are an affront to the only true and living God, who alone is the correct object of worship.[1]

Second, The Only Correct Object of Worship.  God alone is worthy to be worshiped (Psalm 29:2, Revelation 4:11).  He is worthy to be worshiped (a) because of who He is (i.e., the great God, Psalm 150:2b), and (b) because of all that He has done (Psalm 150:2a).  God is jealous of man’s worship, demanding that He alone be worshiped (Exodus 20:3-5).

Note:
[1] Idolatry is not limited to worship idols instead of God.  It is also worshiping idols in addition to God, worshiping God using idols, and even worshiping God using the methods employed by idol worshipers.  (See Deuteronomy 12)

Associationalism (3)

Associationalism is like insurance—we hope we never need it, but boy are we glad we have it when we do need it! Serving on the board of FIRE, I have seen the association help churches that are in trouble.

Not long ago a small number of influential church members who had angst against their pastor launched a hostile coup against him. Word of these goings-on reached the FIRE board. The board immediately sprang into action—not simply to defend the pastor and his family, but to intervene for the overall good of the church. Numerous attempts were made too help mediate a biblical solution. The agitators who placed themselves in charge refused our repeated offers to help. Sadly, as a result if not accepting help, the pastor was ousted, church blew up, and for their unbiblical handling of the matter, the member churches of FIRE voted to remove the church from membership in FIRE.

Why share this story that ended badly? To highlight the fact that FIRE was there to help—even though in this case, help was refused. But let me share another story that ended well because of the association with FIRE.

Over twenty years ago, our church was experiencing trouble. Our deacons and elders sought help from FIRE. Three seasoned pastors (one driving nearly three hours each way!) met with our church leaders on more than one occasion to hear what was happening and to offer their counsel. Their biblical and objective counsel was followed to the ‘T’. Thanks to prayer and wise counsel from our association, Grace Bible Church lives on over twenty years later!

Associationalism is like insurance—we hope we never need it, but boy are we glad we have it when we do need it! Thank God for FIRE!

Associationalism (2)

One of my greatest concerns as a FIRE board member is that the people in FIRE churches are aware of being a part of an association. FIRE is an association of churches, not merely an association of pastors. Whether or not people in FIRE churches know this is really the responsibility of FIRE pastors.

Ways we seek to accomplish this include mentioning our FIRE membership in our church’s web page, social media accounts, and weekly church bulletin.

In addition we insert a half-sheet in our weekly bulletin a few times each month, reminding us to pray for sister FIRE churches. Of course we encourage everyone to pray when these inserts are in the bulletin—but even if you don’t pray (please do!), the insert is a reminder that we are a FIRE church.

An important mark of the FIRE Fellowship: Reformed, but loving and relaxed. Sadly, sometimes reformed folk (especially Reformed Baptists) come across as more “Reformed” than “Christlike.” A number of FIRE pastors and churches have come from rather heavy-handed Reformed Baptist groups, and have found a loving, safe haven in FIRE. This does not mean we are fuzzy on doctrine. We are self-consciously committed to the doctrines of grace, but are not unduly stuffy on secondary matters about which godly people may have differing views. From the beginning of FIRE, we have embraced the following adage:

On the essentials: Unity. On non-essentials: Liberty. In all things: Charity.

Next Time: How FIRE membership benefited our church 20 years ago.

Associationalism (1)

Every individual believer needs to be a functioning member of a local church. It is through local church life that many of the ordinary means of grace are administered and received: the sacraments, accountability, submission to leadership, and church discipline, to mention just a few. Without the local church, personal autonomy and even rank individualism run free

I believe with all my heart that in the same way, local churches need to be associated with other likeminded churches—for very similar reasons. Without some kind of associationalism, local churches are in effect little papacies under the control of one man (or a select few men). The modern rise of non-denominationalism (coming of age in the 1960s and 70s) has poured gasoline on the fires of spiritual anarchy and individualism.

Our church became a member of an old established denomination in 1985. In the mid 90s that denomination was trending toward spiritual liberalism. We, and a few other biblically conservative churches in that association, fought against that spiritual migration. Upon leaving that denomination we sought to unite with a handful of groups, but couldn’t find a fit. We started a small association with three member churches, but one turned in a profoundly different direction. With only two member churches, and no other immediate prospects, that association folded.

It was at that time (2000), FIRE (Fellowship of Independent Reformed Evangelicals) was forming. It was and is a perfect fit. We were officially welcomed into the fellowship early in 2001. There were fewer than 20 members at that time. FIRE has grown over the last 25 years having 125 churches in membership. Besides the annual international fellowship conferences, there are a number of regional fellowships that have smaller, more intimate, regional fellowship conferences. Our region, (Southwest) is the largest region. Our church has hosted several of the the SW regional fellowship conferences.

In 2016 I was asked to join the board of directors. Our elders affirmed that commitment. A single term on the FIRE board is 3 years. A board member may be invited to remain on the board for a second consecutive term, and then again for a third consecutive term before “terming out.” If you do the math, you might notice that 2025 is the end of my third consecutive term. After nine years, I “term out” this May at the international fellowship conference in Atlanta (that Braden and I will be attending).

Though I will no longer be on the board, our church will continue in our solid commitment to FIRE. Pray, as we may be hosting the SW regional fellowship conference in October of this year.

The Christian Life: Christians and the Law (5)

There are two extreme erroneous views of the Law (and numerous variations in between).

At one end of the spectrum, some insist that the Law is obsolete and therefore to be ignored. This false understanding is called antinomianism (against the law). This false view rejects the words of Christ and the Apostle Paul. It leads to lawless, spiritual anarchy. We are not free to live lawlessly because we are saved. Quite the opposite, we are called to live holy lives (outlined in God’s moral law) because we are saved, not only from sin’s penalty, but also from sin’s power.

At the other end of the spectrum, others insist that salvation is obtained and/or retained by keeping the Law. This too is contrary to the clear teaching of scripture. It was the biggest doctrinal issue during the time when the New Testament was being written. It was settled at the first Church Council in Jerusalem (Acts 15). This kind of error is known as legalism, and is currently resurfacing in movements like the “Hebrew Roots” movement. If you encounter this heresy, reject it and walk away!

In summary of all the discussion of Christians and the Law, the New Testament makes it clear that believers in Jesus Christ are no longer under the law (Romans 6:14).  Many have mistakenly thought this means that the Law is null and void, having no significance for New Testament Christians whatsoever.  This is not true, however, since Paul also affirms that the Law is still holy (Romans 7:7, 12).  Jesus also clearly taught that the Law “will not pass away until heaven and earth pass away” (Matthew 5:17-19). 

The Christian Life: Christians and the Law (4)

There are three wonderful uses of the Law in the lives of believers (and society at large):

First, the Law Drives Sinners to Christ for Grace.  As the Law reveals the holiness of God and the sinfulness of sinners, when a person is convicted by the Holy Spirit of his sinfulness before a holy God and is regenerated by the Holy Spirit, he will flee to Christ for grace.  This is why the Law must be preached evangelistically.  No one will run to Christ for grace if he does not first understand that, before a holy God, he is sinful, headed for judgment, and worthy of wrath [1].

Second, the Law Restrains Evil.  Because the Law has no power to change sinful hearts, some might argue that it has no power to restrain evil in society.  Although the Law and its threat of punishment for wrongdoing might not be the most noble reason to refrain from doing evil, the fear of punishment does keep some individuals from doing what they might otherwise do if it were not for the Law.  This is called God’s “restraining grace.”

Third, the Law Reveals God’s Holiness.  Paul states this point clearly in Romans 7:12.  The Law reveals God’s standards of holiness for mankind.  Even if a person could obey God’s Law perfectly, it would not make him sinless or innocent before God, since people not only commit sin but are born with a sinful nature (original sin).  In the lives of Christians, however, the Law reveals the principles of holiness by which believers are to live—not to earn salvation, but out of gratitude for having been saved by God’s grace alone, received through faith alone, in Christ alone, for the glory of God alone!

Footnote:
[1] One of the key reasons people do not understand the sinfulness of sin is that they do not understand the holiness of God.  Knowing God’s holiness instantly makes one aware of sin.  (See Isaiah 6:1-5.)

The Christian Life: Christians and the Law (3)

Although Christians are no longer under the condemnation of the Law, in what ways are believers still to embrace, rather than discard God’s Law? 

There are three aspects of God’s Law:

God’s Ceremonial Law.  This is the aspect of God’s Law that regulated the worship under the Old Covenant.  This aspect is no longer applicable since the Jewish religion (based on temples, priests, and sacrifices) ended in 70 AD, when the temple was demolished by the Romans.  All of the ceremonial law looked forward to and was fulfilled by Christ.

God’s Civil Law.  This is the aspect of God’s Law that regulated the civil government of ancient Israel. Ancient Israel no longer exists, and even if it did, we are not citizens of ancient Israel. The civil laws of ancient Israel are not the laws of modern, secular Israel either. Therefore, the ancient civil law is no longer applicable.

God’s Moral Law.  This is the aspect of God’s Law that addresses morality and ethics, which are timeless and not limited to ethic Jews, but are applicable to all people throughout time. Do not miss that there are moral principles found in both the ceremonial law and civil law for ancient Israel.

To summarize the Christian responsibility to these aspects of God’s Law: 

• Believers are no longer obligated to keep the ceremonial law because Old Covenant worship has been fulfilled by Christ (Colossians 2:16-17).

• Believers are no longer obligated to keep the civil law because the ancient nation of Israel no longer exists.

• Believers are very much obligated to keep God’s timeless moral law, particularly all ten of the Ten Commandments, which is a summary of the moral law of God.  This is true also of the moral principles found within the ceremonial and civil laws.  

But do not miss this: Christians do not keep any law for salvation, but out of gratitude for already being saved by grace alone, received through faith alone, in Christ alone, for the glory of God alone!

Next time we’ll consider the three uses of God’s Law in our lives.

The Christian Life: Christians and the Law (2)

So why does the Bible say New Testament (NT) believers “are not under the law” (Romans 5:18, and 6:14-15)?   This is an all-important question!

Jesus taught that He did not come to abolish the Law but to fulfill the Law (Matthew 5:17-19).

Matthew 5:17-19 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.

Jesus fulfilled the Law in at least two ways: 

First, He obeyed the Law perfectly—something that no one else ever has done, can do, or will ever do.  This was necessary because a law-breaker cannot atone for other law-breakers.  Jesus was not only sinless, He had to be our Savior.

Second, He fulfilled the Law in that everything in the Law (and indeed the entire Old Testament) points to and is about Jesus. Jesus not only fulfilled the Law, He IS the fulfillment of the Law!

Note also in Jesus’ words in Matthew 5:18 that the Law will not be done away with until heaven and earth pass away when the new heaven and earth (Revelation 21-22) are established. Since that has not happened in this present age, the Law still stands.

Jesus also announced the error of teaching that the Law (when used properly) is no longer valid (v.19).

So in what way are the redeemed not under the Law? We are no longer under the condemnation of the Law. Why? Not because we are sinless, but because we are justified, or declared by God to be forgiven. Praise God the redeemed are not under the condemnation of the Law since Jesus took our condemnation and gave us His righteousness.

Although Christians are no longer under the condemnation of the Law, in what ways are believers still to embrace rather than discard God’s Law? 

Next time.

The Christian Life: Christians and the Law (1)

“I’m not under the law, I’m under grace!” So say many believers who do not understand what those words mean. Though those word are partially true, they are not the whole story. Understood as though they convey the whole truth, they convey untruth. Here is a brief consideration of the rest of the story.

Were Old Testament (OT) believers saved by keeping the law? No. Galatians 3:11 and Romans 3:19-20 make this crystal clear.

Galatians 3:11 Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith."

Romans 3:19-20 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

The OT law was never intended to be a means of salvation. On the contrary, the law’s primary function is to condemn sinners by revealing God’s standard of perfection, which no one can ever meet, thereby condemning sinners, rather than saving them.

How then were OT believers saved? By faith, trusting in God to do for them what they were not able to do for themselves, namely to graciously forgive. OT believers believed God’s promise of a Savior who was yet to come. NT believers know that Jesus is that Savior who actually paid for the sins committed by every believer, both OT and NT.

Rom 8:3 For God has done what the law, weakened by the flesh, could not do.

So why does the Bible say New Testament (NT) believers are not under the law (Galatians 5:18 and Romans 6:14-15)?   We’ll consider that next time.

The Christian Life: Temptation, Sin, Confession, Forgiveness, and Restoration (3)

We are all tempted. We all fail in our struggle with temptation—not always, but sometimes. When we sin, the indwelling Holy Spirit convicts us, which results in contrition, confession, and repentance. What is next?

Forgiveness and Restoration. All of the sins of all who trust in Christ alone for salvation are forgiven judicially at the time of conversion.  Practically and experientially, however, believers experience the forgiveness of their sins when we confess and repent of them (Psalm 103:12, Isaiah 38:17).  When confession and repentance take place, God not only forgives, but the Holy Spirit also cleanses His people from unrighteousness—including the guilt of forgiven sin (1 John 1:8-9).  God is so gracious that He forgives those who confess and repent, even if we confess and repent of the same sins over and over again.  That God is forgiving is by no means an endorsement, an encouragement, or an excuse to continue in sin (Romans 6:1-2). As we grow in sanctification, we ought to be growing in victory over temptation and sin!

One great aspect of forgiveness and restoration is that God removes our sins as far as the east is from the west (Psalm 103:12), and He places our sins behind His back (Psalm 38:17), where He remembers them no more (Isaiah 43:25). He will never throw our sins back in our faces because forgiveness and restoration from God is complete, irrevocable, and forever.

Though we must not dwell on past sins once forgiven, let us remember our sins enough to (1) glory in God’s gracious forgiveness, and (2) become more victorious in our war against sin!

For a longer list of how completely and wonderfully God deals with the sins committed by the redeemed, check this out!

The Christian Life: Temptation, Sin, Confession, and Restoration (2)

Last time we considered temptation and sin. Because we are not 100% successful in our battles with temptation, we sin. What then? We were reminded last time that believers are indwelt by the Holy Spirit who convicts us of our sin. Conviction, when acted upon, produces contrition, confession and repentance. Let’s consider these.

Contrition is heartfelt sorrow for sin (2 Corinthians 7:10). Because believers love the Lord (1 Corinthians 16:22), we not only know our sin is wrong, we know that our sin is always, ultimately against the God who loves us (Psalm 51:4). Christians are not merely sorry that we have been caught and may experience consequences for our sin, our hearts are broken for having sinned against God! This “godly sorrow” leads to confession and repentance.

Confession and Repentance.  When we sin, our first inclination is often to try to hide from God as Adam and Eve did in Eden (Genesis 3). But let us rather be encouraged to confess our sin. God assures us in 2 John 1:8-9 that when we confess our sins, God has pledged to “forgive us our sins and to cleanse us from all unrighteousness.” Think of it this way: God is more eager to forgive and cleanse us than we are to simply confess our sins to Him. What a great encouragement that is!

God’s remedy for sin is His forgiveness, which we receive when we confess our sins and repent of them (1 John 1:9, Proverbs 28:13).  Confession means to agree with God about our sin (it is wrong and it has to go!).  Repentance means to change our minds about, and turn away from sin. 

Yes, all of our sins were paid for by Jesus when He died on the cross.  But we experience the freshness of His forgiveness when, as often as we sin, we confess and repent.

Why do believers confess their sins and repent?  Again, not because we are so good, but because the Holy Spirit is so good to convict us!

Next time a few thoughts about forgiveness and restoration.

The Christian Life: Temptation, Sin, and Forgiveness (1)

Even though the Redeemed are saved, forgiven, and given new hearts and affections, a measure of corruption remains. Want proof? We still sin. Every day. Our sins do not undo our salvation; we are provided with means to deal with temptation and what to do when we do succumb and sin. Understand the path from temptation to sin, and from sin to restoration.

Temptation.  Before we sin we are tempted.  We cannot be tempted by anything that we, that is our flesh, does not desire (James 1:14).  Temptation is not sin, since we know that Jesus was tempted but did not sin (Hebrews 4:15).  We can be tempted with things that are inherently sinful or by things that are only sinful when they are abused. (Eating is not a sin, but overeating is.)  Prayerfulness helps us guard against sin (Mark 14:38), as does knowing and counseling ourselves with scripture when tempted (Matthew 4:4, 7, 10). How are we to resist temptation?

The number one way to resist temptation is to avoid circumstances that we know will be tempting. The first example of temptation and sin in the Bible illustrates this point. Since Eve knew she was not supposed to eat from the tree of the knowledge of good and evil, she would have been wise not to be hanging around that tree. What can you learn from this?

The second way to resist temptation is to fight it with the Word of God. Jesus provides the perfect example. In Matthew 4 and Luke 4, Jesus was tempted by the devil himself. What did Jesus do? He resisted temptation’s lies with the truth of God’s Word—He quoted scripture. Because our temptation is not likely coming from the devil himself, we quote scripture not to Satan, but to ourselves. This is why it pays to saturate our hearts and minds with God’s Word so that in the hour of temptation, we have pertinent scripture in mind.

Sin.  When we give in to temptation, we sin (James 1:15).  Sin is disobeying God’s law  (1 John 3:4).  Though the believer’s relationship with God cannot be severed by sin, his fellowship with God is damaged (Isaiah 59:2).  The result is guilt, condemnation, a lack of peace, and a disrupted prayer life.

Believers indwelt by the Holy Spirit will be convicted. Conviction, when acted upon, produces contrition, confession, and repentance. More on that next time.

The Christian Life: The Disciplines of the Faith (5)

As important as the disciplines of the faith (ordinary means of grace) are, they must not be misunderstood as being an end in and of themselves. Rather, they are a means to an end. What is that ultimate end? Greater love for and intimacy with Jesus. Let me state that two more times in two more ways.

The goal is not to be disciplined, but to know and love Christ more deeply, and walk in obedience to Christ Jesus more fully (John 5:39-40).

Our goal is devotion to the person of Christ, not devotion to a set of disciplines. 

When these concepts are reversed, we have become religious rather than those who are enjoying growth in our relationship with our Lord. And it is easy to do because the religion of “do” is more natural to fallen humans than loving and following the Lord Jesus.

When “doing religion” is one’s goal there are two equally disastrous results: (1) When one excels at religious disciplines, the result is damning pride. (2) When one fails at religious disciplines, the result is condemnation. Both are spiritually debilitating.

This is why Jesus said, “You must be born again!” (John 3). It is only as we are born again (forgiven and given new hearts) that we have the ability and desire to exercise the disciplines of the faith with the correct motive that will produce the proper result. The correct motive is loving gratitude. The proper result is an ever-growing love for Christ and an ever-deepening intimacy with Him.

Understand the disciplines of the faith not as heartless religious duties, but as a means of growth in grace.

The Christian Life: The Disciplines of the Faith (4)

One of the least practiced disciplines of the faith is fasting. It is also one of the least understood. Let’s see if we can help make a little more sense of the discipline of fasting.

First, fasting is not merely about food. It is most often about food, but it is not limited to food. Fasting from food is but one way to accomplish the goal of fasting—a goal to be defined in a moment. We can fast from a variety of things such as entertainment, hobbies, or anything else that is both lawful and desirable.

That helps us define what fasting is and the goal of fasting. Fasting is temporarily denying ourselves what is lawful and desirable for the sake of concentrating on spiritual pursuits. For instance, one might fast from TV to given more attention to Bible reading and prayer. One might deny oneself dining out to give the money, that would have been spent on food, to feed the poor.

Be reminded that a legitimate fast must be from what is lawful. It isn’t a fast to forego a particular sin because we are supposed to repent and turn from sin anyway.

It isn’t a fast to deny oneself from what one doesn’t like. For me, it wouldn’t be a legitimate fast to stop eating bananas for a time since I do not like bananas at any time!

Be instructed as well that fasting does not turbo-charge one’s prayers or in any way obligates God to answer our prayers. Rather, fasting changes (matures) us. As we fast (in any legitimate way) to give ourselves more fully to the Lord, we progress in sanctification.

Next time: An over arching goal of practicing the disciplines of the faith…