Imitation Invites Intimacy

A question.  Is it correct to reckon the Lord as a distant lighthouse, toward whom we sail tirelessly across a tumultuous, inky expanse?  This risks violating the spirit of some 1930s hymn, perhaps, but the simplest answer is "no."  If we are not lovers and followers of Christ, then our course across these hypothetical waters is as dark as our hearts.  If, however, we are Jesus' mothers and brothers and sisters, as He Himself described (Matt. 12:46-50), then He is - wonder of wonders - already with us, with us in this very instant.

The zenith of our religious experience, then, is not to be had in bending a quiet knee before a cold statue in some hushed place, nor yet in that prideful glow of deservedness that sometimes goads people into trying good works (they call it karma).  The wonder of our spiritual experience issues from the truth that God is with us and that we may know Him.  We may worship and serve Him directly; we may understand the humanly discernible parts of His character, and we may even be assured by His Spirit, who dwells within us, of His love for us.  Incredible! 

It is no wonder, then, that Christians are designed to desire nearness with God.  We know from Philippians 4:5 that God is near to His children, but we also know from James 4:8 that we may, with our choices, widen that nearness.  Even a very young believer knows the dull ache that comes from distance with the Lord, and a very mature believer recognizes that even one's best days do not usually foster the immense closeness with God that we grow to desire. 

How, then, do we strengthen our spiritual intimacy with our Creator and Savior?  Paul proclaims that God is near in Philippians 4:5, as we mentioned, and four verses later, he delivers these useful words:  "the things you have learned and received and heard and seen in me, practice these things and the God of peace will be with you."  Imitate my teachings and my actions, says Paul, and you invite the intimacy and intervention of God. 

A word of encouragement to the two involved parties in this transaction described in Philippians 4:9:

To the everyday believer:
This is not a mystical stream which we are to tap; this is obedience from the heart, by the power of the Spirit, to the precepts of Scripture - that obedience which is classified as love toward our God (John 15:14), and which is not, to our hearts, a cumbersome affair (1 John 5:3).  Of course our God will be with us, providing aid and comfort, as we avow our love for Him through ready, willing compliance to His righteous standards! 

A note about the specific obedience urged here in Philippians 4:  it is centered upon adherence to Paul's godly teaching, of course, but also upon his godly example.  When we regard the godly examples in our lives of those who teach us, like Paul, with the eye of biblical discernment, we are afforded a vista of biblical truth in action.  This is the idea of epignosis in the Greek - God's truth married with the godly experience that demonstrates that truth (we have looked at this in Phil. 1:9 before).  This is indeed a powerful blessing - to see God's Word for His people upheld and proven in the life of someone strong in the faith.  It brings encouragement and rejoicing in times of temptation, and it speaks to the wisdom and necessity of placing oneself in the care of godly teachers.

To the preacher of the Word:
One word comes to mind for the teachers of God's truth:  integrity.  Paul declared biblical truth; he imparted it verbally to the Philippians, and they received it, but they also had seen it working in his life, and had heard of its truth in his life (perhaps even from other believers outside of their community).  This was truly a man who exhibited a comforting sameness in his life - who lived by the same principles and truths that he laid upon others, whatever his (often difficult and sobering) circumstances. 

How simple a matter it is for a pastor to soil his own reputation by means of disqualifying sin!  How easy it is for him to squander and diminish his credibility by demonstrating that he does not cherish those principles which issue from his pulpit with as much fervor as he urges upon his own congregation!  Integrity, that non-negotiable, is as sweet and inviting as its absence is sour and foreboding.


God has truly blessed His people with the gifts of godly fellowship and example.  How wondrous indeed that He would give us the church, the bride of Christ, and would use the teaching and examples of godly preachers in her midst to invite His children into greater intimacy with Himself, our heart's desire!

Paul's Favorite Trio in the Trenches

Sing along if you know the words:  "But now faith, hope, love, abide these three; but the greatest of these is love." (1 Cor. 13:13) A modest estimate would tell us, I am convinced, that roughly two million people have, in the past five years, translated some portion of these words into a 90s script font and placed them into a picture of an ocean sunset. You can find them all on Facebook.

That aside, though, the trio of faith, hope, and love is certainly one of Paul's favorites.  He mentions this combination a number of times in his biblical writings, and it is evident that, for him, these are more than just pretty words or ideas.  They are the helmet and the breastplate for the sober Christian warrior (1 Thess. 5:8), essential defensive components in the chaos and struggle of Christian life. 

Consider the basis of Paul's thankfulness for the Thessalonian believers, taken from 1 Thessalonians 1:3 - "your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father."  These qualities were not incubated in a pristine bubble of comfort (read:  they did not pitch their tents in the candle aisle of a Christian book store).  There was hardship, persecution, confusion, difficulty - even from the very beginning (see Acts 17:1-9, for instance).  Let us look at faith, hope, and love in the above context, and see what they teach us about the commendable Christian life.

1.  Our faith must work.  We cannot mention faith and works without James' famous treatment in James 2:14-26 springing into our thoughts, can we?  The faith of the commendable believer is one that is active.  It is not content to rest upon the (presumed) laurels of (supposed) salvation; rather, the natural outpouring of genuine faith is committed action for the Lord.  A lazy faith is not one that will excite gladness from our spiritual family, and it will not fasten us to an immovable pillar of assurance, because true faith should naturally generate godly works (cf. 1 John 5:2-4).  The circumstances through which our God leads us are manifold and complex, but biblical wisdom and godly discernment always, always demonstrate to us how we can serve Christ in faith in a given situation. 

2.  Our love must labor.  Paul's word choice behind "labor" is kopos.  This is toil, exertion to the point of weariness or pain¹ - perhaps not the usual sort of idea when love is discussed.  Our love, both for God and for others (and it is difficult to completely separate those two objects; is it not?), should motivate us to lavishly pour out our energies in useful, selfless kingdom work.  The immortal words of David Brainerd, that earnest missionary of the 18th century, spring to mind:  "I want to wear out my life in His service and for His glory."  We live and work in the only kingdom that will never be overthrown; we enjoy the only salvation which is true and permanent.  We serve the only righteous Lord and life-giving Savior - what cause could clamor more loudly and rightly for the near-prodigal expenditure of our energies and zeal?  Put another way, what would we seek to withhold from ourselves for the sake of the love which God commands and implants?² 

3.  Our hope must endure.  We know from Paul that hope grows from the soil of steadfastness (Romans 5:3-5), and he explains here that steadfastness must also be a facet of that same hope.  True hope in the Christian world is never an uncertain venture, for it is grounded in the faithful truth of our immutable God - it possesses the element of expectation, not assumption.  Hope for the believer is always favorable.³  It is easy to see, then, how genuine hope can either set a believer up for devastating failure, or else carry through with them to victory for God's glory, in any given endeavor.  Hope that falters and comes short when circumstances grow difficult is of little use; it merely mimics one's emotional state when it should be driving one beyond the frustrating confines of emotional mire.  It has no weight, and is thus without momentum (simple physics teaches, of course, that momentum is the product of mass and velocity).  Hope's reality is proven in its endurance - true hope knows and believes in God's character and promises, and acts accordingly.

True faith, hope, and love, are serious pursuits, as well as powerful tools.  They require effort and endurance, and they will be tinged with the dirt and sweat of spiritual battle, but they will provide energy, direction, and protection, all from God, in our lifelong pursuit of Christ and His kingdom!



¹Brown, Colin. Dictionary of New Testament Theology. Vol. 1. Grand Rapid, MI:  Zondervan Publishing House, 1975. pp. 262-263.

²This is not at all to suggest that love should be given without wisdom or reck (e.g. giving the family house to a homeless man who shows up at your door).  Love must fall within the righteous confines of God's wise word, or it is not love at all, for it fails to love Him.  Make your love a wise, godly love.

¹Vine, W.E., et al. Vine's Complete Expository Dictionary of Old and New Testament Words. "An Expository Dictionary of New Testament Words." Nashville, TN:  Thomas Nelson, 1996. p. 310.

My Abundant Source of Lack

Unsought blessing is a definite component of God's program of grace.  Do unrepentant sinners continue to draw breath, often for a lifetime, untroubled for a time by the fetters of eternal, divine fury?  Are such as these sometimes granted an inexplicable understanding and acceptance of the need for Christ's salvation, such that they seek it with earnest repentance?  Does God preserve His children in salvation, even when they foray deep into sin?  Unsought blessing is all around us - without it, we would not last for even a moment in this world, much less taste the joy of salvation.

There is also, however, such a thing as sought blessing - those articles of grace which God chooses to withhold until we ask Him for them.  If we know something of the priority God places upon the demonstration of His glory (and we really should), this only makes sense; we perceive a lack of some sort, and our pervasive inability to satiate it compels us toward the throne.  By making us active participants in the communion of grace, God helps us to see more fully just how we need Him (in a quiet piece of irony).

This certainly places a high premium on prayer, does it not?  James says to the scattered Jewish elements of the church, "You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask." (James 4:2) Let us approach this from the opposite direction:  because I do not ask, I do not have, and the vacuum created by my prayerlessness draws in temptation - a sad substitute. 

It is tempting to fool ourselves into the notion that a period of prayerlessness does not truly affect our spiritual state - we feel that just as a healthy eater can eat the occasional Crunchwrap Supreme without adverse corollary, the spiritual believer can coast along for a day or two without prayer.  What blessings, though, are we missing on these off days?  The gifts of the Lord that fall upon us are not optional graces sent for our amusement; they are blessings intended to equip us for godly worship and kingdom work.  Similarly, the gifts of the Lord that befall others when we pray are for God's purposes of good and glory.  Do we, as children of the Most High, truly desire to ignore these opportunities from our kind and powerful Father?  Pray, friend.  Pray often, and pray for the kingdom; dress your prayers in quality and quantity alike.

We must go further than supplication, of course.  James certainly does:  "You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures." (James 4:3) He maintains, with divinely-supported clarity, that we lack because we ask with wrong motives; that is, our hearts are not right in prayer.  For this reason, the other elements of prayer - praise of God, confession of sin, and thanksgiving for past blessings - take a crucial role in shaping our hearts into what God desires.  In this frame, we find contentedness in the work and character of God.  We ask with a different attitude, and for (sometimes very) different things in this state, but indeed this is vital work whether we open our mouths to ask for anything or not. 

We are led, then, to two simple questions we might ask if we find ourselves in a state of dissatisfaction or want:  Am I in prayer?  Is my heart in line with the Lord?  Perhaps the answer is that I have not brought my cares to my loving Father, or maybe I have been selfish in my supplications, and am thus unfitted for His answer or undeserving of a present resolution.  God does not always remove the thorns from our flesh, but He always stands ready to give us the grace to persevere - a powerful answer to prayer indeed, if we are exhibiting steadfastness of prayer and unity of purpose with Him.

There is always, always an answer to our present lack to be found in prayer.  He is faithful, and He is sufficient!  How then do we not pray, brothers and sisters?  How is it that I can muddle through a day apart from my Father, whom I know in my very bones to be gracious and sovereign and near?  He stands by with grace in His keeping, and He desires for us to embrace our utter need for Him (remember this?).  May prayer be to the soul even as breathing is to the body.

I Have Some Things Say About Your Attitude (...Young Man)

I can say with unique authority that I know nothing of psychology - I would like to see someone argue with me on that.  As such, the ground upon which I venture today may seem tenuous, but I believe it can be supported from scripture nonetheless. 

Effectively, there is a link between the mind and the will, and that link is one's attitude.  The mind informs the will, and the will in turn directs the mind.  I perceive a situation with my mind, my attitude is formed, and that attitude dictates what I will do, or where my mind will go next.  We may say, then, that attitude influences the will, draws from the mind, and can even recast the emotions.  Attitude is not a trifling force.

One thing needs to be said, though - attitude is not a ring through my nose, by which I am led about by the various situations of life.  It can be, if I allow it; that is, if my attitude about my attitude is so defined, but attitude is essentially an active pursuit.  For proof of this, we can turn to the book of the Bible that uses the Greek verb pertaining to attitude, phroneo, most heavily - Paul's letter to the Philippians.  Let us examine each instance of phroneo individually:

• Phil. 2:5 - "Have this attitude [that of humility] in yourselves, which was also in Christ Jesus."  This is an imperative to make our attitude one of humility, based upon the perfect example of our Lord.  God would not command an action that could not be controlled.
• Phil. 3:15a - "Let us therefore, as many as are perfect, have this attitude [of actively pursuing the goal of holiness]."  We must fashion our attitudes as believers around growth in righteousness. 
• Phil. 3:19b - "[the enemies of the cross of Christ] set their minds on earthly things."  The ungodly, in contrast, fix their attitudes on the temporal, the fading, the selfish.
• Phil. 1:7 - "For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me."  Paul has formed his attitude about the Philippians based upon their support of him, as well as their gospel work.
• Phil. 4:10a - "But I rejoiced in the Lord greatly, that now at last you have revived your concern for me."  Paul is gladdened by their renewed attention toward him, which manifests itself practically in their financial support of his kingdom work.
• Phil. 2:2a - "Make my joy complete by being of the same mind."  A sameness of attitude is essential in the church, if there is to be true unity.
• Phil. 4:2 - "I urge Euodia and I urge Syntyche to live in harmony in the Lord."  Divisive attitudes bring about division in the church, such that Paul must appeal to the rest of the church in verse 3 to lend their aid in this situation.

In none of these verses does Paul even breathe the suggestion that attitude is passive, that we are helplessly tossed about, and sometimes capsized, upon an imperious ocean of impulses and effects.  Attitude is something that needs to be wrested, with an often constant spiritual vitality, back to a proper focus upon the things of the Lord.  We are not, then, victims of our attitudes as much as we have hobbled ourselves with our poor choices regarding our attitudes.  We need to keep our attitudes in check.

Of course, we see here in Philippians the sort of attitudes that we are to nurture.  We are to strive after humility and righteousness (and we cannot have just one or the other of these - it is simply impossible).  We must give esteem and support to the work of God's kingdom.  It is essential that we press toward a harmonious attitude in our churches, in order that unity might flourish (of course, this is God's kind of unity, not ours, as Paul makes clear throughout Philippians). 

Note that attitude gives way to action.  Attitudes predict actions, and actions illuminate attitudes.  The Philippians, in renewing their concern for Paul, begin once more to support his ministry.  Paul's attitude toward the Philippians prompts his glad and continual prayer.  His attitude about his own imperfections leads him to press on toward righteousness.  And this is the crucial and sometimes devastating truth about attitude:  it is never content to be cloistered within the quiet confines of one's heart and mind.  It must birth action appropriate to its own nature.  Attitude sparks joy, and selfless love, and endurance, or else it incubates the plagues of pessimism, discontent, and apathy. 

The implications are clear, and the stakes high.  Could they indeed be higher?  Attitudes make a church rise or fall; attitudes spurn or invite temptation.  Attitudes build either an indestructible joy or a rickety happiness, a centered, godly, love or a listless, circumstantial preference. 

How is your attitude, Christian?  And how is mine?

The Exemplary Savior

The earthly life of Christ is an unprecedented gift to the believer.  Aside from its glorious culmination in satiating the Father’s just wrath for the sins of His children, it also provided a dramatic paradigm of what a life of total obedience looks like.  Our Lord did not hesitate to demonstrate the very life that He expected of His followers, and afforded a truly complete example of a God-centered, righteous life.  We see the effects of this example throughout the New Testament.

Romans 8:29 – we have been “predestined to be conformed to the image of his Son.”  The example of Christ becomes indispensable as we strive to grow in Christ-likeness, or to “put on the Lord Jesus Christ.” (Rom. 13:14; cf. 1 John 2:6)

Hebrews 4:15-16 – Christ’s earthly perseverance in the face of temptation emboldens us to seek mercy and grace because we understand both that it is effectual and that our Lord is sympathetic! 

1 Peter 2:18-25 – Jesus’ righteous example in an evil world demonstrates that we are obliged to suffer for the reason and cause of righteousness.   If persecution was visited upon Him, then we ourselves ought to anticipate it fearlessly as we grow to be more like Him.

1 Thessalonians 1:6 – the Thessalonians were said to have become imitators of Jesus Christ because they “received the word in much affliction, with the joy of the Holy Spirit.”  Like Christ, they could not be dissuaded from joyfully holding fast to the Word of the Lord in light of earthly suffering.

Ephesians 5:1-2 – the example of Christ’s sacrifice upon the cross should stir us to exhibit a selfless love.  If Christ could love even those who were yet His enemies, surely we should work to free our own love from the fetters of human inclinations.

Romans 15:2-3 – we must work in selflessness (and righteousness) to please others, for, search the gospels though we may, we will never find an example of Christ serving Himself.

Philippians 2:5-11 – Jesus’ humility before the Father, even to the point of horrific death, rises into view here.  Clearly if our divine Lord did not hesitate to humble Himself as profoundly as He did, so too must we humble ourselves.

John 13:14-15 – “For I have given you an example,” Jesus says, “that you also should do just as I have done to you.”  He upholds His life here as an example of how to serve one another with humility.

1 John 3:16 – by Christ’s sacrificial example, we come to understand the extent of selfless love, and seek in turn to love our brothers and sisters in Christ in the same way.

These examples from Scripture are of the most personal importance to believers, because - incredibly - the very power, love, and patience that fueled Jesus Christ in His earthly work are the selfsame ones that are wondrously and abundantly furnished to us through the work of the Holy Spirit (Phil. 2:12-13; 2 Pet. 1:3-4).  This is a blessing beyond human perception, a gift beyond our paltry understanding!

Three Things We Learn from the O-Word

Fear not.  The O-word cannot hurt you.

 

1.  Obedience Is an Indispensable Part of Loving God.  "For this is the love of God, that we keep His commandments; and His commandments are not burdensome." (1 John 5:3; cf. John 14:21)  Do I love God as I should?  Have I a genuine love for Him?  Says John, look to your obedience - is it genuine and heartfelt?  Do you desire to obey Him freely?  If these things be so, then I have a clear indicator that I do truly love the Lord.  Simply keeping the commandments, according to John, is not enough - we must find the yoke to be easy and the burden light (Matt. 11:30).  Such an attitude is not possible unless we are resolved in our hearts that God's ways are best, and that He is praiseworthy and gracious in His ways.  If we truly love God, our hearts should be glad to obey Him.

 

2.  Obedience Is an Indispensable Part of Belief in God.  "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." (John 3:36)  Here, belief and obedience are equated:  one either believes in Christ unto eternal life, or one disobeys Christ unto eternal damnation.  And before the clamor of "works based salvation" arises, let us note that these two ideas are mutually exclusive; John the Baptist does not say here that one may believe but disobey, and thus lose salvation.  He says in effect that to believe is to obey, and vice versa.

What is here rendered "obey" is in some translations given as "believe," but this is misleading, as it is a different word in the Koine than the "believes" earlier in the verse, and, unsurprisingly, carries different connotations.  To believe in God is to possess obedience toward God; belief without obedience is like a song without sound.

 

3.  Obedience Is an Indispensable Part of Having a Relationship with God.  "By this we know that we have come to know Him, if we keep His commandments." (1 John 2:3)  Knowing God, of course, goes far beyond mere intellect assent or understanding.  It is used as a term of intimate relation by the Bible writers - thus Adam knew Eve and she conceived (Gen. 4:1).  Christ the judge tells the hypocrites, "I never knew You; depart from Me." (Matt. 7:23b)  The Galatians are urged, as they have come to be known by God, to not enslave themselves to worthless things (Gal. 4:8-9).  According to 1 Corinthians 8:3b, "If anyone loves God, he is known by Him."

To know God, then, is to possess a close and loving relationship with Him.  This is the state of salvation, friends - such a relationship could never be, otherwise:  our deadness of soul will prevent it every time.  The loving walk with God must be tended with obedience from His children.  Yes, Lord; we are walking together and I agree with you as my Lord wholeheartedly; I see who You are and what You have commanded, so I respond with obedience to Your revealed will.

So we see how, in one deft move, our obedience irreplaceably contributes to the proof of our love for, belief in, and walk with God.  See how obedience cannot help but strengthen all of these!  We rightly view God as our Father; it is just and good that our hearts love and obey Him.  We believe in Him as our sovereign God; our obedience lends hands and feet to that otherwise false and hollow belief.  And we know Him as a kind and gracious King; the more we know Him, the more we seek to follow Him. 

His commandments are by no means burdens!  Far from it - adhering to them helps us to draw closer to our God, to possess assurance of His good pleasure, and ultimately to walk in deeper fellowship with Him.

The Imputation: Yes, But What Does It Actually Mean?

In the last blog post, we addressed some glorious considerations surrounding the Father's imputation of Christ's righteousness to us, and of our sin to Christ.  We can all, I think, agree that the imputing work of the Father is indeed glorious, but it seems important to take an "at the end of the day" sort of look at what it truly means to have Christ's righteousness imputed to our spiritual accounts:  what are the practical ramifications of this mighty undertaking? 

Some will say that justification results in God's children receiving the righteousness of Christ.  In several senses, this is entirely correct:

• Christ's righteousness is credited to our spiritual account (2 Cor. 5:21).
• Upon justification, the Spirit of Christ takes up His permanent residence in our enlived souls, and works in and through us (Phil. 2:12-13, Gal. 2:20).  This moves us firmly and wondrously into the place of posse non pecarre (the ability not to sin).
• Justifications sets us on a path of growth in personal holiness that will continue through our lives (James 3:2, Romans 7:14-25) and culminate in sinless glory in the presence of the Lord.

Far be it from us indeed to dispute such clearly-articulated, peace-giving, and God-glorifying principles; they are heartening companions in life's foxholes.  However, this is one path along which we cannot push even one step too far - the consequences are too dangerous.  Those who force this issue further arrive at the tragic conclusion that imputation means that Christ's righteousness becomes our own in the fullest extent - it is not merely credited to our account, but wield it in life with nearly sinless efficacy.

Even if we manage to overlook clear lexical evidence to the contrary (look up dikaioo, or "justify" sometime), we can still reap a sizable harvest of concern and disappointment at these thoughts.  To those who believe that Christ's righteousness is their complete and pervasive possession, the path to obedience is not about seeking obedience to the Word of God.  Rather, it is tied closely to knowing that the righteousness of Christ is active within them, and if they can simply keep from getting in the way of the natural righteousness which Christ has placed within them, then natural obedience is the natural result. 

This may strike you as odd or silly, but this sort of mindset is pervasive.  You may have heard it said that in order to obey, believers need simply to stop getting in God's way with their own efforts to obey Him.  If so, then you have struck pay dirt.  "Don't try; just trust"?  "Let go and let God?"  There is theological fool's gold in them there hills.  It may seem an innocuous frame of mind, but let us consider three pertinent points:

1.  This point of view blasphemes Christ.  2 Corinthians 5:21 proclaims, "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him."  We see here that we become God's righteousness because Christ became sin.  If we hold that our becoming God's righteousness signifies that we were made righteous, then we are left with the unenviable task of maintaining that Christ similarly was made a sinner when He became sin.  The clear parallelism of this verse cannot be argued; we cannot suppose from these words that Christ's "becoming sin" is a different sort of "becoming" than our "becoming God's righteousness" simply because we wish to. 

Of course, to label the Lord Jesus Christ, the divine Lamb of God, as a sinner of any sort is rank blasphemy.  He became sin only in so far as He stood condemned in our place for those sins, so that we might stand justified in His place for His righteousness. 

2.  This point of view sunders our reliance upon Jesus.  If the imputation of Christ's righteousness, such that we stand justified before God, means that we are natural obeyers, how little do we need Christ in our moment-by-moment as our authority!  Natural obedience negates our need for the Word which the Spirit of Christ wrote, preserves, and illuminates.  The conviction of His Spirit is scarcely necessary if our obedience is automatically engaged merely by a passive acknowledgement of the work that Christ has already completed in us.  Ironically, I become my own authority as the righteousness of Christ is channeled into my sanctified bosom.

Rather, passages like Philippians 2:12-13 or 2 Peter 1:3-11 teach us with diamond clarity that the presence of Christ in us, working in our souls, should prompt us to strive for obedience, rather than assume its existence. 

3.  This point of view belittles the glory that Christ wishes to reveal in our lives.  The Lord has determined that His people would see His glory through the travails of life.  "Wretched man that I am! Who will set me free from the body of this death?  Thanks be to God through Jesus Christ our Lord!" (Rom. 7:24-25a) "Concerning this I implored the Lord three times that it might leave me.  And He has said to me, 'My grace is sufficient for you, for power is perfected in weakness.'  Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me." (2 Cor. 12:8-9)

We see who our Lord is when we are obliged in our weakness to turn to Him.  His compassion, patience, and wisdom are clear and comforting, and we have the blessing of seeing faithful biblical truth come to brilliant life in our own hearts!  Our weaknesses are intended to humble us before Him in all of His gracious wonder, and He allows us to soldier through weakness for this reason.  It is no use to pretend those weaknesses have departed when they are still very real, my friend.


The imputation of Christ's righteousness to our spiritual accounts has given us salvation and paved the way for our growth in holiness.  It is devastating folly to conclude otherwise.  What else is there, but to humbly and gladly serve the Lord of glory?

Christianity A La Carte: Salvation Without Lordship

In our discussion about how glory and belief are intertwined, I made an assertion to the tune of "you will have works if you are truly saved," and stated simply that it was a separate topic.  Here, friend, is the separate topic. 


Effectively, there are those who maintain that the grace of salvation, dependent solely upon the work and discretion of God Himself, costs us nothing, and, as such, requires nothing from us but perhaps an assent of gospel truth, and an acceptance of salvation.  Anything else would add an anthropic element to the gospel:  we crowd upon the grace of God with some sort of required human work, thus removing the graciousness of God's grace.  On the surface, this appears as good sense, but we must take care.  True, we cannot earn our salvation with goodness; to suggest otherwise is to diminish the unique value of God's gracious gift.  However, somtimes the idea is moved much further:  it is said that we cannot expect Christians to live righteous (or even repentent) lives, because to affix such expectations to life in Christ would be to attach external requirements to the gospel, and thus render it more man-centered than Scripture can support.  "If you say you must do certain things as a believer," they cry, "then you are saying you must earn your salvation.  All you need to do is believe."

As I write this, it seems so ludicrous as to not require refutation, but this, alas, is not the world in which we live.  There is no longer any falsehood in all of Christendom which we might regard as so foolish that we need not decry it.  So let us begin, and if we find our hearts and minds familiar with these ideas, as many might, then at least we might rejoice once more at their powerful truth.  Here are some lines of reasoning to refute this thinking.

1.  The Divine Revelation of the Relationship Between Faith and Works
James, who was tolerably active in the church, and had at least a passing acquaintance with the Christ (note sarcasm), said this:  "What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?...But someone may well say, 'You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.'" (James 2:14, 18) This is simple and wonderful - saving faith does not, does not, does not fail to produce good works.  As a believer, my works should demonstrate the reality of my faith, according to James.  These works do not produce salvation; rather, it is salvation that gives rise to the works.

Paul testifies along this same thought that we are saved by grace through faith (familiar lines in Eph. 2:8-9), and continues, "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (v. 10) Paul upholds salvation by grace, and then in the next sentence explains that this salvation, by God's expert work, leads us into good works.  The Father has decreed that the Christian life should be freighted with righteousness!  Does your life possess a focus of righteousness, my friend?  What does it mean if it does not?

2.  The Unchanging Character of God
Joshua 5:6a:  "For the sons of Israel walked forty years in the wilderness, until all the nation, that is, the men of war who came out of Egypt, perished because they did not listen to the voice of the Lord."  The Lord has never cared for sin (to clothe it in the mildest possible terms), and it seems unwise to suppose that He is indifferent to its motions in those whom He has saved from its consequences.  His will is indeed our sanctification (1 Thess. 4:3a), which is not at all surprising.

3.  The Impartation of New Life in Christ
At the start of Romans 6, Paul voices the opinion of some that grace permits sin, and then dismisses it not only as the gravest absurdity, but as an actual impossibility:  "May it never be!  How shall we how died to sin still live in it?" (Rom. 6:2) We who have been saved, says Romans 6, have been united with Christ in His death and resurrection, and the strength of this identification with the Savior shatters our enslavement to sin.  Marvel how Paul later describes himself in Christ, in spite of sin and temptation, "I joyfully concur with the law of God in the inner man." (Rom. 7:22b) This new life, while retaining a capacity for sin, nevertheless has lost its appetite for sin.  Do you see this hunger for purer things in your life?

4.  The Equality of Belief and Obedience
John the Baptist renders a great service in simply equating belief with obedience:  "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." (John 3:36) To John, one either believes and has eternal life, or does not obey, and receives wrath. (Take care with your Bible translation - some translate "obey" as "believe," but the word is not the same as the "believe" earlier in the verse.) The writer of Hebrews further declares that Christ "became to all those who obey Him the source of eternal salvation." (Heb. 5:9) Do you perceive the importance and essential quality of obedience? 

5.  The Assurance of Obedience
Is still more clarity needed?  Is your heart yet doubtful?  Let us learn from the apostle John:  "And by this we know that we have come to know Him, if we keep His commandments.  The one who says, 'I have come to know Him,' and does not keep His commandments, is a liar." (1 John 2:3-4a) "No one who is born of God practices sin." (1 John 3:9) "For this is the love of God, that we keep His commandments; and His commandments are not burdensome." (1 John 5:3) Taking these as a whole, we see that true believers do not, and indeed cannot, make sin a continual lifestyle.  They have a spiritual buoyancy:  though they will at times sink into the viscous, black muck of temptation, yet they will spring out again, crying for divine cleansing.  Obedience can be assumed or pretended, at least for a season, but the true longings of the heart cannot be falsified, so again I ask, do you desire righteousness, deep down in your very bones, friend?  Does Christ-likeness remain your earnest quest?


Obedience, brothers and sisters.  Jesus has set Himself up to be our Lord, and His Word reveals that He will not trouble to be our Savior if we do not welcome His lordship as well.  Again, our obedience does not buy salvation, which would be a grievous blow indeed to divine grace, but it is a ringing declaration of the heaven-and-earth transformation which His gracious and unspeakable salvation has wrought within our unyielding, undeserving souls.  We obey because He has saved us, and if we find obedience repugnant in our quiet and honest reckonings, then we have not yet approached the point of salvation.  If this describes you, I beseech you to apply to the Lord - ask Him for the humility of spirit which will allow you to repent.  You cannot have it on your own.

Far from detracting from the glory of His grace, the requirement of obedience in fact sets it firmly upon a loftier, more stunning peak than we could have envisioned.  Praise be to the God who transforms those whom He adopts!

The Ruthlessness of Prayer

On November 15, 1864, some 62,000 Federal troops departed the still-smoldering city of Atlanta under the brilliant and collected generalship of W.T. Sherman.  Year's end would see this force having won to Savannah, leaving in its wake a scene of immeasurable devastation some 300 miles long and 40 miles wide.  Their mission was complete - they had driven to the ocean, effectively taking or destroying anything which the South might employ in its rebellion against the North.  The railroads were smashed, the cattle harnessed, the field pieces taken, the cotton burned.  Many miles behind its tenacious soldiers and exceptional generals, the Confederate war effort lay in ruins.

In a way, we are all of us Sherman in Atlanta - everyone who has been saved by the precious blood of Christ is engrossed in a brutal conflict, albeit one that is won or lost in the human heart.  We are consumed in a constant clash between the godliness which our Lord is actively creating within us, and the sinful impulses that foray sharply from the quiet corners of our hearts (Rom. 7:22-23).  This is a battle that must be accorded our fullest measure of sobriety and perseverance, for though a hundred grim specters of temptation may fall upon the Sword of the Spirit, yet there are untold thousands behind them.  The press of battle is always upon us in this world.

It is an irony that the most seasoned and mature Christians you will meet are at once accustomed both to the most gracious gentleness and patience with the rest of humanity, and yet to the quickest and strongest violence against the incursions of temptation and pride within themselves.  In this respect, the gift of prayer becomes either a formidable ally or an exercise in wanton futility. 

Prayer is formidable only if pride is stamped out while the prayer is being made; otherwise, it is pure futility.  Elihu wisely instructed Job, "[God] does not answer [prayers] because of the pride of evil men." (Job 35:12b) The psalmist explains that this is so because the prideful are not actually interested in God at all:  "The wicked, in the haughtiness of his countenance, does not seek Him.  All his thoughts are, 'There is no God.'" (Psalm 10:4)

In other words, pride serves to remove any true regard we have for the Lord in a given moment.  Prayer, then, must be effected in such a way that our pride is devastated to the utmost.  Any tool that pride might grasp in a bid to dominate our hearts must be broken, or else wrested away for the worship that is owed only to the Lord.  We must sift through our hearts as Sherman sifted through the South, not hesitating to smash what merits destruction, and to take back whatever we in our pride have stolen.

Consider the elements of prayer for a moment.  We are called, for instance, to reverent praise of our sovereign Maker, Sustainer, and Savior.  The barest tinge of pride blights our praise by introducing falseness and sin.  This is especially sad, given that prayerful praise is calculated to draw our adoration to its rightful divine recipient - recalling the excellencies of the One to whom we pray should serve to shape the course the entire prayer.  Remember, His character is our lifeline, but we must achieve a purity of heart in our pursuit of His glory!

Another crucial feature of prayer is repentance.  Of course, pride is the bane of true repentance, but we must take care, lest we suppose that the simple desire for repentance indicates an absence of pride.  We can always muddle through repentance simply because we know we should, or we can congratulate ourselves that we so humbly desire repentance that, ironically, the repentance itself is spoiled with pride.  It is also sometimes the case that we freely confess some sins, but not others - pride restrains us from acknowledging certain sins. 

Finally, there is the matter of supplication in prayer.  Pride can certainly spoil this activity, and if such is the case, we must not expect the Lord to respond with pleasure.  If we can unshackle ourselves from pride (say, through humble confession of sin and genuine worship of our Lord), then our requests will be made for His sake, and not ours, and so will work toward His enduring kingdom and glory.  Think a moment, and I am certain that you, like me, will be able to recall certain requests you once made of the Lord that now only induce cringing for their selfishness.  What waste, no? 

It is not unwise to patently assume the presence of pride in our lives - we will usually be correct - and prayer life can serve as good gage of pride.  Do you hesitate to repent to your God?  Do your prayers themselves die in your throat?  Are your praises brief and skin deep?  Then you have but one recourse:  you must go before your worthy God and admit of your prideful indifference, and beg His help once more as you move through your heart with an attitude of ruthless impatience, seeking to stamp out every instance of pride - identify it, confess it, and set yourself against it!  Do this again and yet again until every spark of pride is devastated and the Lord crowds your heart!  This absolute ruthlessness against ourselves must be an indispensible feature of our prayers.

Prison Perspectives on Progress

"Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear."
- Philippians 1:12-14

Paul sat in a prison in Rome for charges fantastically conceived and untenably forwarded.  In subsequent verses, he would describe how some of his fellow workers for the Lord, blinded by their thirst for power and seeking to take advantage of Paul's lamentable absence, had taken to haunting the church, effectively seeking to fill the vacuum Paul had left.  They proclaimed gospel truth, but did so in a bid to rob Paul of his influence - incredible!  This is the situation with which we, the eager readers, are met in this passage. 

If we know Paul at all, then it is no surprise that he did not draft a tally of his sorrows for the Philippians to feast upon - there were far, far more important considerations at hand.  How went the work of the Lord?  Was the gospel progressing in the world?  It was far better for Paul to focus on this at the expense of his own sorrows, and it was far better for the Philippians to receive this lasting example of the Savior's pre-eminence in all things. 

Paul turns to his present circumstance, then, and describes how the gospel is prospering.  In so doing, he delivers to the church three points which demonstrate some of the means by which the gospel progresses, and which indeed may serve to refine our definition of  "gospel progress."

1.  It progresses in proclamation.  Paul equates spreading the knowledge of his "imprisonment for the cause of Christ" with the progress of the gospel.  For the present, he says nothing of conversions or responses, but merely that he has been able to acquaint everyone around him with the circumstances of his imprisonment, and, in the process, to proclaim the salvation of his excellent and unique Savior.  Certainly, salvation is a clear indicator of the gospel's movement; however, we see here that the Spirit-filled proclamation of salvation is, in itself, gospel progress.

This is a healthy attitude to adopt, for we do not always see the results of evangelism.  While we cannot discern how a person will respond to gospel truth, it being the province of the Lord to grant growth unto salvation where he sees fit (cf. 1 Cor. 3:6), we know that faith never comes apart from knowledge of the gospel (Rom. 10:9-17).  The gospel is the seed of salvation; it must be planted before precious life can erupt from dead soil.  So indeed may we reckon the proclamation of the gospel to be progress for the gospel, even if salvation is not immediately evident.  In disclosing saving truth to partakers of unbelief and death, we are working to advance the gospel, regardless of the visible results.  This is encouragement to those who preach good news to their fellows with often very little sign of spiritual life or concern.

2.  It progresses in preparation.  Paul's travails, he writes, have served to encourage his brethren to fearlessly proclaim Christ.  This too, says Paul, is gospel progress.  If we are fitted with stronger courage, or with fuller understanding of truth, or with a greater heart for sinners not so unlike ourselves, then we are better fitted for kingdom work.  This sort of growth constitutes an advancement of the gospel which should by all means endure upon this earth, and even continue to grow, for as long as the will of the Lord binds us to our earthly stations.  It becomes but another avenue by which we may continually work for the gospel, even in solitude - by striving to grow in Christlikeness.

Time spent on our knees, or with scripture in our hands, grants us a greater gospel strength and serves to further the gospel.  Does this spark a flame of conviction in our hearts?  There is always more we can do to gird ourselves as soldiers for our Lord.  There is certainly more that I can do, I know, whether I am with unbelievers, other believers, or by myself.

3.  It progresses in persecution.  Paul labored under, but was not conquered by, persecution here.  The world had struck at him with a substantial brutality, and in the midst of this, opportunistic believers came in like vultures seeking to feast on him, so that hatred piled atop hatred.  And yet in both of these cases, in both of these hardships, somehow the gospel not only prevailed, but shone through all the brighter.  Persecution birthed unique opportunity and movement for the gospel!

On one hand, Paul was thrust into the thick of Roman society, even into the very highest levels (Phil. 4:22), with fresh ears all around him to receive gospel truth.  He was propelled into this arena due to the hatred of his countrymen.  On the other hand, his fellow believers were strengthened by his testimony in difficulties to proclaim the name of the Lord more strongly!  Some loved Paul, and others certainly did not, but whatever the case, believers were opening their mouths and bringing forth the truth of the Savior!  We do well if, in the midst of calamity, we can look about us to see either how we might use our circumstances for God's kingdom, or else how God has already begun to work for His kingdom through our plight.  Do not squander your trials, Christian!  Who can fathom what riches of grace the Lord has made ready to unleash in the grimmest crucibles of your hardships?

The gospel has a divinely-imparted buoyancy, dear friends. and it progresses easily in the hands of our Lord.  What more fitting work is there than to devote ourselves to its spreading?  It is grace to sinners, joy to saints, and glory to our God!

Fitted for Wonder

Long decades and many miles after the Israelites had been led from Egypt by God's omnipotent hand, they finally stood poised to begin their conquest of the Promised Land.  God's hand had not left them, and the wayfaring nation stood ready.  Now the surging Jordan River lay between them and Jericho, and God was about to work a wonder. 

The next day, His might would see this flooded, coursing river utterly stopped, its torrents piled in an inexplicable heap miles away, until the Israelites, stepping out onto the soft bed before them, would find naught but dry ground beneath their sandals.  God in His limitless power would once again prove unencumbered by the very natural laws which He had laid down at creation, and Israel would soon have a home. 

Joshua said to his people, "Consecrate yourselves, for tomorrow the Lord will do wonders among you." (Josh. 3:5b) This is an interesting sort of imperative for him to issue on the verge of the parting of the Jordan.  Why should they consecrate themselves?  What bearing might it have?  Indeed; Joshua did not say, "Consecrate yourselves, so that tomorrow the Lord will do wonders among you."  Indeed, there is no cause and effect suggested here at all.  What, then, is the purpose of this command?

1.  The worthiness of God.  God deserves, richly and in every way, to be attended by holiness as He works His wonders.  He Himself is the Sun of holiness; it radiates from His very being just as light and heat issue from our central star, and He commands His people, "Be holy, for I am holy." (Lev. 11:44, etc.) Is it not wholly fitting that the Israelites, being made aware that greatness, unspeakable and divine, would soon be upon them once more, should seek to clothe themselves in a humble and pure godliness?  What could be a more appropriate response to the miraculous and gracious working of a holy God on behalf of an often wayward people?  Our God deserves holiness from His people, and indeed has laid works of holiness before them (Eph. 2:10). 

2.  The gladness of His people.  The Israelites could not rely upon the pure wonder of the God's work to stir their very human hearts.  If they wanted to savor the undiluted glory of it, if they wanted to rejoice in the Lord at the sight of it, they needed to prepare themselves beforehand.  We see this in our own lives at times, do we not?  In those moments when pride has free course in our hearts, we are unmoved by the moving hand of God.  God's provision in difficulty, His resolution of a demanding situation, even His salvation of a previously unyielding and dead heart do not move us, but leave us only with a vague sense of scorn, skepticism, or indifference.  By God's grace, sometimes this spiritual apathy is enough to startle and to stir us into repentance, but oh!  It is a far, far greater thing to see His work with holy eyes and to come unencumbered to His throne in humble adoration.  It is an exquisite and lingering shame when the sounds of God's matchless glory fall upon the deaf ears of His very own children!

Joshua's words serve as a warning and a challenge to believers in all ages.  Are we honoring a dserving God with consecrated spirits?  Are our hearts so cleansed as to desire to see His glory?  Do the manifestations of His amazing grace find a glad welcome in us?  If we do not see much of God's work around us, miraculous or otherwise, should we not consider that perhaps we are not cultivating holiness in our hearts, and so are not looking for or desiring His glory as it comes down?  Friends, let us fight the spiritual decay that can lead only to spiritual apathy!

Simple Truth Revisited: The Response of Believers (Part 2 of 5)

Simple Truth Revisited:  The Response of Believers

Clearly, gospel truth seeks a response from the unbeliever, but what of the believer?  There are those, who, after (evident) conversion, revisit the gospel but rarely; these may, I think, be sorted into two groups.  The first group, after making a profession of faith and repentance, make no move to grow or to obey.  If their cars leave the driveway on Sunday, it is to avert a culinary crisis, not a spiritual one.  And the next year, when the spring cleaning unearths their Bibles, they find a place for them on that shelf of books which they fully intend to read someday when life has considerably slowed (perhaps by Shakespeare, next to which the Bible seems to them no more important, and no easier to fathom).  To these, we say – read on, friend.  There are words in here for you. 

The second group is more careful to study and to enjoy fellowship, in accordance with scripture, but they consider that the gospel, having saved them, can impart but little further consequence into their spiritual life.   This is, in their thinking, the difference between the milk and the meat, as the author of Hebrews says, and they conclude it, then, a mark of immaturity to be shackled to the gospel.  Again, read on, friend. 

Four reasons come readily to mind as to why the believer benefits from returning to the true gospel time and again. 

1.  Adoration and Humility.  “Consider your calling, brethren,” Paul urges in 1 Cor. 1:26.  “…and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.  But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, so that, just as it is written, ‘Let him who boasts, boast in the Lord.’” (1 Cor. 1:28-31; emphasis added)  In other words, we are called to consider our own consummate weakness, and the complete life that God Himself has bestowed upon us, in direct opposition to that weakness.  Does this not stir our hearts to remember the indomitable force of God’s grace in our lives?  What place, then, has pride in our hearts? 

When we transfer to our God the esteem that we would otherwise squander on ourselves, we see God magnified, as He should be, and ourselves humbled, as we must be.   If we dare to suppose that this sort of attitude is fit only for infant believers just starting out, we simply guarantee that we will always be infant believers ourselves.  The Holy Spirit does not grow those who are insensible to the grace by which He always works.  Our humility before God communicates our acknowledgement of the insurmountable spiritual and moral failings which we possess, and our adoration of God recognizes the presence of His manifold spiritual and moral perfections.  The gospel rests at the very center of this understanding, and, as such, resides at the very center of life in Christ. 

2.  Righteousness.  The gospel, like salvation, extends beyond simple redemption.  Our Lord Jesus “gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.” (Titus 2:14b)  Redemption was not the end of Christ’s aims; He sought to create a people who would pursue righteousness and grow in it.  Remember Ephesians 2:8-10:  His grace has made us, making boasting impossible, and His grace has indeed made us for specific good works.  The will of God is our sanctification (1 Thess. 4:3a). 

God’s call to righteousness is therefore traced back to His desire for righteousness, which is expressed, and indeed made apparent, in the gospel.  When we return to the gospel, the clarion call to righteousness sounds with divine urgency.  Are the wages of sin not death?  Was it not unrighteousness that earned this fate for humanity?  Survey the vast cost of salvation, won by a perfect obedience before the Father, the last Adam sustaining the utter righteousness that the first Adam could not!

It is obvious, then, that the gospel is not morally ambiguous, and it makes no provision for those who seek to maintain moral ambiguity.  In other words, it is an offense to the gospel to seek salvation from damnable sin without any desire to be removed from the mire of that very sin.  Be assured that any appeals for salvation made in this spirit will be spurned by the Father.

The gospel exists because of unrighteousness.  It counts an unmerited, perfect righteousness to the credit of those who repent, in order to surmount this human unrighteousness, and it sets people upon a lifelong pursuit of righteousness.  Thankfully for sinful humanity, within this calling resides powerful hope:  the grace of God that accompanies us in our righteous endeavors (Titus 2:11-12) has already been proven in our very redemption.  If His grace was able to draw us powerfully out of hopeless darkness, then surely we may trust in its ability to guide us in light!