Once God has opened up the heart of the individual to receive the truth of the gospel, the believer’s new birth takes place. It is at this point that regeneration has brought about new life in an individual.
“Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’” (John 3:3, ESV)
One must be “born from above” in order to get into the kingdom of God. The process is a monergistic work (regeneration carried out solely by the Holy Spirit) rather than a synergistic work (cooperation of the human will and the divine Spirit). Without the work of the Holy Spirit, sinners cannot respond to the gospel.
This in no way relieves us of the responsibility of evangelism. It is the means that God has chosen so that the truth of His word and the gospel message is made known.
And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” (Romans 10:15, ESV)
“So faith comes by hearing, and hearing through the word of Christ.” (Romans 10:17, ESV)
Nor does it mean that man does not need to exercise faith. Scripture demands a response to the gospel, a response of repentance and belief in the gospel message. But it is the work of the Holy Spirit that causes the response to take place.
Our salvation is a gift from God that we did not deserve, and we could not even take part in it, had it not been for His sovereign work on our hard hearts. We were absolutely helpless.
All of this leads into the next crucial point in the discussion of the new birth. If the new life that we receive is all a gift of God, accomplished through His sovereign work, then it should be apparent that salvation is permanent and lasting. If there was nothing that we could do to merit eternal life, then there is nothing that we do to keep or maintain our salvation, nor is there anything we can do to nullify His work. We are forever secure in our salvation.
In John chapter 10, Jesus confirms the security of our relationship with Jesus Christ.
“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of my Father’s hand. I and the Father are one.” (John 10:27-30, ESV)
If you may be thinking that this is a license to sin and do as we please, nothing could be further from the truth. With Paul preaching so strongly the freeness of God’s grace, his critics had tried to accuse him of discounting the ethical requirements of the law thus leaning toward antinomianism. Paul addresses the false notion that grace is a license to sin in Romans 6.
“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (Romans 6:1-4, ESV)
To live in sin would be antithetical to the new life we should experience through the new birth. If we were baptized into Christ’s death and raised again to walk in newness of life, then we should no longer be in bondage to sin to obey its lusts. If we died to sin, then how can we still engage in sin as a pattern of our life? To do so would be proof that we have not experienced the new birth.
“6 We know that our old self was crucified with Him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7For one who has died has been set free from sin.” (Romans 6:6-7, ESV)
We were once under condemnation, dead in our sins and following the world system and subject to the wrath of God. (Ephesians 2:1-10)
As a result of the New Birth, one is no longer an enemy of God. Our old self has been crucified with Christ and we are a new creation.
17Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. (2 Corinthians 5:17, ESV)
We are adopted into the family of God and can cry out to Him, “Abba, Father”. (Romans 8:15)
Now we are adopted as God’s children, and are given a new nature. We should now see traits in our lives that reflect divine life, much like the personality and physical traits of our earthly parents are evident in our lives. 1 John refers to the evidence of divine life in Christ that should be a general characteristic of a true follower of Jesus Christ.
Realizing what God has accomplished for us by changing our heart to change our disposition from indifference and hostility toward the gospel, enabling faith to be exercised when we had no inclination to do so, should inspire a deep gratitude for what He has done for us.
Showing posts with label Gospel. Show all posts
Showing posts with label Gospel. Show all posts
Friday, August 07, 2009
Saturday, December 20, 2008
The Scapegoat
The definition of a scapegoat is one who is made to take on the blame for the actions of others; actions that they were not responsible for. History has shown that this has been applied to both individuals and groups. One prominent example in history is that of the Jews.
But the greatest scapegoat in history is our Lord Jesus Christ. While the term scapegoat is a term not directly used In reference to Him in Scripture, the male goat that was used in the Old Testament sacrificial system is actually a picture of the ultimate sacrifice for sins that Jesus made through His death. [1]
Leviticus describes the sacrifice on the Day of Atonement. In chapter 16, verses 6-10, two goats were cast lots over. One was chosen as a sin offering and the second was to be presented live before the Lord to make atonement, so that it would be sent into the wilderness as the scapegoat.
7"He shall take the two goats and present them before the LORD at the doorway of the tent of meeting. 8"Aaron shall cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat. 9"Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering. 10"But the goat on which the lot for the scapegoat fell shall be presented alive before the LORD, to make atonement upon it, to send it into the wilderness as the scapegoat. (Leviticus 16:7-10, NASB)
The first goat was killed and its blood was sprinkled over and before the mercy seat in the Holy Place. The Holy Place was where God manifest His presence, and this sacrifice was a picture of the propitiatory sacrifice Jesus made on the cross (the propitiation was discussed in a previous post).
But the second was used to symbolically take the sins of the people and carry them away, once and for all. The priest would lay hands on the head of the goat, confessing the sins of the people. The goat was then released where it would carry on itself the sins of the people to a solitary place, where it would never be seen again. This goat was referred to as the scapegoat, because it bore all the guilt and sins of the people, taking it away into the desert. [2]
20"And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness. (Leviticus 16:20-22, ESV)
Because the goats represented the work of Christ on our behalf, we say that Christ became our scapegoat, who bore all the guilt of our sins, removing them from the presence of God the Father. Our sins were placed on the Lord Jesus Christ and were carried away, literally, to be remembered no more. One of the verses of Scripture that beautifully expresses this reality is Psalm 103:12.
12as far as the east is from the west, so far does he remove our transgressions from us.
(Psalm 103:12, ESV)
This expression signifies a distance as far reaching as we can express through our human vocabulary. This is an infinite distance that describes what God did with our sin. All our sin was removed from God’s presence forever. Jesus literally accomplished what the goat could only do symbolically. Now that our sins are removed, we can enter into the presence of God boldly (Hebrews 10:19, KJV). [3]
But there is more from Scripture that describes what God has done in terms of taking away our sin, taking it out of sight.
Isaiah 38:17
Isaiah 43:25
Hebrews 8:12
Hebrews 10:17-18
This great truth should comfort and inspire us. We should find comfort in the fact that we are completely forgiven in Christ. We, who were previously stained with the guilt of sin through Adam, are now cleansed and completely forgiven. Our sin inherited through Adam, has been taken out of God’s sight to be remembered no more. As a result of the removal of those sins, we should be motivated to deal with those that we commit in our daily lives. In the Old Testament, the sins were carried away only symbolically, but through Jesus Christ, it has become a reality for us.
It is imperative that we believe the testimony of God given to us through Scripture in order for us to live out the implications of the gospel in our lives. We receive such incredible benefit in our lives as a result of the work of Christ on our behalf. One profound benefit is with our conscience. Our conscience was given t us by God to serve as a moral compass. This conscience bears witness of God’s Law. However, as a result of our sin, our conscience has a tendency to become hardened, resulting in insensitivity to our violation of God’s Laws. But as we commit to grow in Christ, our conscience becomes more sensitive to sin as we become more convicted of our violation of God’s Law. As we face the reality of our sinfulness, we need to cling to the fact that Jesus has already removed our sin and carried it away forever, permanently taken away from the presence of God, and is no longer remembered by Him. Our guilt has been removed! [4]
Hebrews 9:14 expresses this cleansing of our conscience from the guilt of sin.
14how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
(Hebrews 9:14, ESV)
But to subjectively experience this cleansing, we must first acknowledge what our conscience tells us concerning our sin, respond with an attitude of repentance, and by faith trust in the cleansing blood of Christ. Romans 4:8 tells us that our sin will never be counted against us. We have been freed from a guilty conscience, enabling us to engage our lives in service to God.[5]
At this point it is profitable to discuss another theological term called expiation that you may not hear very often. This term may sometimes be confused with propitiation; however it has a different meaning. Propitiation, if you recall, refers to the work of Christ in absorbing God’s wrath as our substitute. Expiation, on the other hand, refers to the removal or putting away of our sin through Christ. Both of these acts accompany each other in the work of Christ, as symbolized through the two goats on the Day of Atonement. The first goat being killed and its blood sprinkled on the mercy seat represents the propitiation through Christ’s work. The second goat, through symbolically removing our sin, represented the work of expiation through Christ.[6]Both propitiation and expiation are terms that are vital in our understanding of Christ’s sacrificial work.
It is particularly important to reflect on the work of Christ and understand the concept of expiation, realizing that our sins have been completely removed, understanding we have been freed from guilt, allowing us to effectively serve God. The work of Christ was final, everything was accomplished on our behalf and we need to build a deep appreciation for it in our everyday lives. That we would exclaim as Charles Spurgeon did in his sermon “Expiation”.
"May we put our hand upon the head of Christ Jesus; as we see him offered up upon the cross for guilty men, may we know that our sins are transferred to him, and may we be able to cry, in the ecstasy of faith, "Great God, I am clean; through Jesus' blood I am clean.""[7]
[1] Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 57-58.
[2] Ibid., 58
[3] Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 59.
[4] Ibid., 65-66
[5] Ibid., 66
[6] Ibid., 67
[7] Charles Spurgeon, “Expiation” [The Spurgeon Archive; www.spurgeon.org]
But the greatest scapegoat in history is our Lord Jesus Christ. While the term scapegoat is a term not directly used In reference to Him in Scripture, the male goat that was used in the Old Testament sacrificial system is actually a picture of the ultimate sacrifice for sins that Jesus made through His death. [1]
Leviticus describes the sacrifice on the Day of Atonement. In chapter 16, verses 6-10, two goats were cast lots over. One was chosen as a sin offering and the second was to be presented live before the Lord to make atonement, so that it would be sent into the wilderness as the scapegoat.
7"He shall take the two goats and present them before the LORD at the doorway of the tent of meeting. 8"Aaron shall cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat. 9"Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering. 10"But the goat on which the lot for the scapegoat fell shall be presented alive before the LORD, to make atonement upon it, to send it into the wilderness as the scapegoat. (Leviticus 16:7-10, NASB)
The first goat was killed and its blood was sprinkled over and before the mercy seat in the Holy Place. The Holy Place was where God manifest His presence, and this sacrifice was a picture of the propitiatory sacrifice Jesus made on the cross (the propitiation was discussed in a previous post).
But the second was used to symbolically take the sins of the people and carry them away, once and for all. The priest would lay hands on the head of the goat, confessing the sins of the people. The goat was then released where it would carry on itself the sins of the people to a solitary place, where it would never be seen again. This goat was referred to as the scapegoat, because it bore all the guilt and sins of the people, taking it away into the desert. [2]
20"And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness. (Leviticus 16:20-22, ESV)
Because the goats represented the work of Christ on our behalf, we say that Christ became our scapegoat, who bore all the guilt of our sins, removing them from the presence of God the Father. Our sins were placed on the Lord Jesus Christ and were carried away, literally, to be remembered no more. One of the verses of Scripture that beautifully expresses this reality is Psalm 103:12.
12as far as the east is from the west, so far does he remove our transgressions from us.
(Psalm 103:12, ESV)
This expression signifies a distance as far reaching as we can express through our human vocabulary. This is an infinite distance that describes what God did with our sin. All our sin was removed from God’s presence forever. Jesus literally accomplished what the goat could only do symbolically. Now that our sins are removed, we can enter into the presence of God boldly (Hebrews 10:19, KJV). [3]
But there is more from Scripture that describes what God has done in terms of taking away our sin, taking it out of sight.
Isaiah 38:17
Isaiah 43:25
Hebrews 8:12
Hebrews 10:17-18
This great truth should comfort and inspire us. We should find comfort in the fact that we are completely forgiven in Christ. We, who were previously stained with the guilt of sin through Adam, are now cleansed and completely forgiven. Our sin inherited through Adam, has been taken out of God’s sight to be remembered no more. As a result of the removal of those sins, we should be motivated to deal with those that we commit in our daily lives. In the Old Testament, the sins were carried away only symbolically, but through Jesus Christ, it has become a reality for us.
It is imperative that we believe the testimony of God given to us through Scripture in order for us to live out the implications of the gospel in our lives. We receive such incredible benefit in our lives as a result of the work of Christ on our behalf. One profound benefit is with our conscience. Our conscience was given t us by God to serve as a moral compass. This conscience bears witness of God’s Law. However, as a result of our sin, our conscience has a tendency to become hardened, resulting in insensitivity to our violation of God’s Laws. But as we commit to grow in Christ, our conscience becomes more sensitive to sin as we become more convicted of our violation of God’s Law. As we face the reality of our sinfulness, we need to cling to the fact that Jesus has already removed our sin and carried it away forever, permanently taken away from the presence of God, and is no longer remembered by Him. Our guilt has been removed! [4]
Hebrews 9:14 expresses this cleansing of our conscience from the guilt of sin.
14how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
(Hebrews 9:14, ESV)
But to subjectively experience this cleansing, we must first acknowledge what our conscience tells us concerning our sin, respond with an attitude of repentance, and by faith trust in the cleansing blood of Christ. Romans 4:8 tells us that our sin will never be counted against us. We have been freed from a guilty conscience, enabling us to engage our lives in service to God.[5]
At this point it is profitable to discuss another theological term called expiation that you may not hear very often. This term may sometimes be confused with propitiation; however it has a different meaning. Propitiation, if you recall, refers to the work of Christ in absorbing God’s wrath as our substitute. Expiation, on the other hand, refers to the removal or putting away of our sin through Christ. Both of these acts accompany each other in the work of Christ, as symbolized through the two goats on the Day of Atonement. The first goat being killed and its blood sprinkled on the mercy seat represents the propitiation through Christ’s work. The second goat, through symbolically removing our sin, represented the work of expiation through Christ.[6]Both propitiation and expiation are terms that are vital in our understanding of Christ’s sacrificial work.
It is particularly important to reflect on the work of Christ and understand the concept of expiation, realizing that our sins have been completely removed, understanding we have been freed from guilt, allowing us to effectively serve God. The work of Christ was final, everything was accomplished on our behalf and we need to build a deep appreciation for it in our everyday lives. That we would exclaim as Charles Spurgeon did in his sermon “Expiation”.
"May we put our hand upon the head of Christ Jesus; as we see him offered up upon the cross for guilty men, may we know that our sins are transferred to him, and may we be able to cry, in the ecstasy of faith, "Great God, I am clean; through Jesus' blood I am clean.""[7]
[1] Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 57-58.
[2] Ibid., 58
[3] Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 59.
[4] Ibid., 65-66
[5] Ibid., 66
[6] Ibid., 67
[7] Charles Spurgeon, “Expiation” [The Spurgeon Archive; www.spurgeon.org]
Sunday, November 09, 2008
The Propitiation for Our Sins
One word that summarizes what Christ did by drinking the cup of wrath on our behalf is propitiation. It is unfortunate that this word is not used in many modern versions of the Bible, such as The New International Version, which uses “atoning sacrifice” in place of propitiation. Perhaps this is an attempt to avoid difficult and misunderstood terms. But propitiation is a good term because it succinctly describes the work that Christ did on our behalf, and believers would do well to familiarize themselves with it.
The usual definition given for this word includes “to appease” or to “placate”. However, this definition seems a bit deficient in sufficiently describing what Christ accomplished. The usual definition alludes to merely soothing or softening the expression of God’s wrath. Furthermore, it could be taken to mean making concessions to appease an aggressor with the implications of sacrificing principle, which is definitely not the case. [1]
The description of the turning aside of wrath by taking away sin also does not seem to satisfy the real meaning of propitiation. This definition describes a mere deflecting of God’s wrath. But God did much more than just deflect God’s wrath for us. [1] Jesus Christ, as our substitute, fully absorbed God’s wrath. God’s wrath was completely spent which was necessary to satisfy His justice.
Isaiah 53 foretold of this outpouring of God’s wrath.
“4Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
5But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
6All of us like sheep have gone astray,
Each of us has turned to his own way;
But the LORD has caused the iniquity of us all To fall on Him.”
(Isaiah 53:4-6, NASB)
But perhaps the best word that describes what Christ did is the term exhausted. God unleashed all the fury of His wrath against sin on His beloved son. Every ounce of its fury was laid on Jesus, completely exhausting it so that we would not experience any of that wrath. We could say that the cup of God’s wrath was turned upside down, completely emptying it. There is nothing left in that cup for those who have placed their faith in Christ. [1]
It was this knowledge of what He would have to endure that caused Jesus the agony He expressed in the Garden of Gethsemane (Luke 22:44) and why He cried out in agony on the cross “My God, My God, why have you forsaken Me?” (Matthew 27:46).
But it was at the end of those grueling hours on the cross that Jesus cried out in victory, “It is finished” (John 19:30). The wrath of God was finally satisfied; there was nothing left that needed to be paid.
All of this is a display of the great love that God has for us.
“9In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. 10In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” (1 John 4:9-10, ESV)
The work that Christ accomplished was not that of Jesus, being kind and gentle, needing to persuade the Father not to pour out His wrath on us. God purposely sent His own Son on a mission of grace and mercy. This fact of God’s love is clearly affirmed in such passages as John 3:16 and Romans 5:8. [2] God is not content with displaying His wrath, even though it is necessary as a result of the curse of the Law, but desires to display His love. John Piper explains in “The Passion of Jesus Christ”:
“But the love of God does not rest with the curse that hangs over all sinful humanity. He is not content to show wrath, no matter how holy it is. Therefore God sends His own Son to absorb His wrath and bear the curse for all who trust Him. “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13).” [3]
Scripture describes God’s justice, mercy, wrath and love being fully expressed in Christ’s sacrifice. This is what enables us to experience the “unsearchable riches of Christ”. [4]
“3among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4But God, being rich in mercy, because of the great love with which he loved us, 5even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:3-5, ESV)
Realizing what was accomplished through the sacrifice of Christ should produce in us an attitude of deep appreciation and humility. Our Savior endured suffering that we cannot completely fathom. He endured this grief willingly on our behalf, taking on God’s wrath so that we would not need to suffer it for ourselves. Reflecting on these facts is all part of experiencing the unsearchable riches we have in Christ.
1. Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 53-54.
2. Bridges, pg. 55
3. John Piper, “The Passion of Jesus Christ” [Crossway Books, 2004], pg. 21
4. Bridges, pg. 56.
The usual definition given for this word includes “to appease” or to “placate”. However, this definition seems a bit deficient in sufficiently describing what Christ accomplished. The usual definition alludes to merely soothing or softening the expression of God’s wrath. Furthermore, it could be taken to mean making concessions to appease an aggressor with the implications of sacrificing principle, which is definitely not the case. [1]
The description of the turning aside of wrath by taking away sin also does not seem to satisfy the real meaning of propitiation. This definition describes a mere deflecting of God’s wrath. But God did much more than just deflect God’s wrath for us. [1] Jesus Christ, as our substitute, fully absorbed God’s wrath. God’s wrath was completely spent which was necessary to satisfy His justice.
Isaiah 53 foretold of this outpouring of God’s wrath.
“4Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
5But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
6All of us like sheep have gone astray,
Each of us has turned to his own way;
But the LORD has caused the iniquity of us all To fall on Him.”
(Isaiah 53:4-6, NASB)
But perhaps the best word that describes what Christ did is the term exhausted. God unleashed all the fury of His wrath against sin on His beloved son. Every ounce of its fury was laid on Jesus, completely exhausting it so that we would not experience any of that wrath. We could say that the cup of God’s wrath was turned upside down, completely emptying it. There is nothing left in that cup for those who have placed their faith in Christ. [1]
It was this knowledge of what He would have to endure that caused Jesus the agony He expressed in the Garden of Gethsemane (Luke 22:44) and why He cried out in agony on the cross “My God, My God, why have you forsaken Me?” (Matthew 27:46).
But it was at the end of those grueling hours on the cross that Jesus cried out in victory, “It is finished” (John 19:30). The wrath of God was finally satisfied; there was nothing left that needed to be paid.
All of this is a display of the great love that God has for us.
“9In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. 10In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” (1 John 4:9-10, ESV)
The work that Christ accomplished was not that of Jesus, being kind and gentle, needing to persuade the Father not to pour out His wrath on us. God purposely sent His own Son on a mission of grace and mercy. This fact of God’s love is clearly affirmed in such passages as John 3:16 and Romans 5:8. [2] God is not content with displaying His wrath, even though it is necessary as a result of the curse of the Law, but desires to display His love. John Piper explains in “The Passion of Jesus Christ”:
“But the love of God does not rest with the curse that hangs over all sinful humanity. He is not content to show wrath, no matter how holy it is. Therefore God sends His own Son to absorb His wrath and bear the curse for all who trust Him. “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13).” [3]
Scripture describes God’s justice, mercy, wrath and love being fully expressed in Christ’s sacrifice. This is what enables us to experience the “unsearchable riches of Christ”. [4]
“3among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4But God, being rich in mercy, because of the great love with which he loved us, 5even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:3-5, ESV)
Realizing what was accomplished through the sacrifice of Christ should produce in us an attitude of deep appreciation and humility. Our Savior endured suffering that we cannot completely fathom. He endured this grief willingly on our behalf, taking on God’s wrath so that we would not need to suffer it for ourselves. Reflecting on these facts is all part of experiencing the unsearchable riches we have in Christ.
1. Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 53-54.
2. Bridges, pg. 55
3. John Piper, “The Passion of Jesus Christ” [Crossway Books, 2004], pg. 21
4. Bridges, pg. 56.
Monday, September 01, 2008
The Justice of God
Before I further discuss what Jesus accomplished for us, I need to discuss God’s justice. I believe this is essential for us to understand man’s dilemma in regard to his sin. Too many people not only have a distorted view of God’s wrath, but they consequently have a warped view of God’s justice as well.
The Bible explicitly tells us that we will all face judgment before God (Hebrews 9:27). It generally goes without saying that the vast majority of us would want to receive mercy, rather than to receive the full brunt of God’s justice. But we are faced with a huge problem, since God’s justice will come with certainty, not allowing any room to accommodate any concessions. And we also must keep in mind that although God may delay His justice, it will indeed ultimately come to pass. [1]
“6For after all it is only just for God to repay with affliction those who afflict you, 7and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus.” (2 Thessalonians 1:6-8; NASB)
We must also consider that God’s justice is inflexible. The very definition of justice means that “we get exactly what we deserve – nothing more, nothing less.” In human systems of justice, there tends to be tension between justice and mercy, where often one prevails over the other. But this tension does not exist with God; His justice will always prevail. And it is this justice that must prevail in order to keep His moral government from failing. [1]
Drawing from John Owen, Fred Zaspel describes the necessity of this justice.
‘"[V]indicatory justice is the very rectitude and perfection of the Deity. . . . For if such a law were not made necessarily, it might be possible that God should lose his natural right and dominion over his creatures, and thus he would not be God."(21) It would be impossible for God not to punish sin. Without it, justice would not be maintained. It would be a denial of his veracity to impose a law with threats against disobedience and not follow through.’ [2]
In order for God to maintain His justice, all sin must be punished without exception. God never exercises mercy at the expense of His justice. Unfortunately, there are those who believe that God forgives just for the sake of forgiveness. But this is completely contrary to what Scripture teaches. God must impute His justice without exception.
To summarize the main thrust of an illustration given by Jerry Bridges, let’s say that there is a man who is convicted of murder. There is no doubt that he is guilty and has been judged so through due process by the judicial system of that state, and this individual has been given a death sentence. But let’s say that the governor does not agree with the death penalty and grants a full pardon to this man. While the governor would have the authority to do so, what do you think the public reaction might be? It is likely that they would be outraged at this action of injustice. [1]
But when people think that God should relax His justice and simply pardon all of us for our sin, they are asking God to do the exact same thing in the aforementioned scenario. But God’s divine nature cannot do that. You see, this would require God to exalt one attribute, His mercy, at the expense of His justice.
So this is the dilemma of our human condition; if we are to experience forgiveness, God’s righteousness must be satisfied before we can receive salvation for our sins. Since no one has perfectly obeyed God’s law and we are all guilty of breaking God’s law (Romans 3:9-20; James 2:10), we are all under condemnation before God. It would seem that we are without any hope in this world.
But God in His mercy has provided the way of forgiveness of man’s sin through sending His Son, Jesus Christ to suffer and die in our place to satisfy His justice. In fact, this is the ultimate expression of His divine love. John Piper explains:
“The death of Jesus Christ is the ultimate expression of divine love: "God demonstrates his own love toward us, in that while we were yet sinners, Christ died for us" (Romans 5:8). Yet the Bible also says that the aim of the death of Christ was "to demonstrate [God's] righteousness, because in the forbearance of God he passed over the sins previously committed" (Romans 3:25). Passing over sins creates a huge problem for the righteousness of God. It makes him look like a judge who lets criminals go free without punishment. In other words, the mercy of God puts the justice of God in jeopardy.
So to vindicate his justice he does the unthinkable - he puts his Son to death as the substitute penalty for our sins. The cross makes it plain to everyone that God does not sweep evil under the rug of the universe. He punishes it in Jesus for those who believe.” [4]
However, it is this expression of divine love that the world looks upon as foolishness. The world does not want to acknowledge that they have actually committed any sinful acts worthy of divine retribution, let alone acknowledge that these sinful acts necessitate the death of Christ, and that there is nothing that man can do to rectify their guilty standing before God apart from the work of Jesus Christ. But their denial of this reality will not in any way change the facts. As Fred Zaspel explains,
“If there is a God and if He is righteous, then all unrighteousness will one day be punished. Indeed the knowledge of this aspect of divine righteousness is innate in every man. Though they deny it, still they "recognize [epignontes] the righteous judgment [dikaioma] of God, that those who practice such things are worthy of death" (Rom.1:32). No denial of the facts will alter their reality. Knowing it they hate it, and hating it they deny it, but only to become more culpable. It is one horrible prospect that awaits the sinner.” [3]
But the fact remains that the only remedy for the transgression of man’s sin is the finished work of Jesus Christ through His sacrifice. Only Jesus could satisfy God’s righteousness and justice. I will be discussing more on this subject soon.
1. Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 41-43
2. Quoting and commenting on John Owen; from Fred G. Zaspel, “Four Aspects of Divine Righteousness: God’s Justice in Dealing with Sinners”, [Reformation & Revival Journal, Volume 6, Number 4, Winter 1997]
3. Fred G. Zaspel, “Four Aspects of Divine Righteousness: God’s Justice in Dealing with Sinners”, [Reformation & Revival Journal, Volume 6, Number 4, Winter 1997]
4. John Piper, “The Goal of God’s Love May Not Be What You Think It Is”, Desiring God, October 14, 2000
The Bible explicitly tells us that we will all face judgment before God (Hebrews 9:27). It generally goes without saying that the vast majority of us would want to receive mercy, rather than to receive the full brunt of God’s justice. But we are faced with a huge problem, since God’s justice will come with certainty, not allowing any room to accommodate any concessions. And we also must keep in mind that although God may delay His justice, it will indeed ultimately come to pass. [1]
“6For after all it is only just for God to repay with affliction those who afflict you, 7and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus.” (2 Thessalonians 1:6-8; NASB)
We must also consider that God’s justice is inflexible. The very definition of justice means that “we get exactly what we deserve – nothing more, nothing less.” In human systems of justice, there tends to be tension between justice and mercy, where often one prevails over the other. But this tension does not exist with God; His justice will always prevail. And it is this justice that must prevail in order to keep His moral government from failing. [1]
Drawing from John Owen, Fred Zaspel describes the necessity of this justice.
‘"[V]indicatory justice is the very rectitude and perfection of the Deity. . . . For if such a law were not made necessarily, it might be possible that God should lose his natural right and dominion over his creatures, and thus he would not be God."(21) It would be impossible for God not to punish sin. Without it, justice would not be maintained. It would be a denial of his veracity to impose a law with threats against disobedience and not follow through.’ [2]
In order for God to maintain His justice, all sin must be punished without exception. God never exercises mercy at the expense of His justice. Unfortunately, there are those who believe that God forgives just for the sake of forgiveness. But this is completely contrary to what Scripture teaches. God must impute His justice without exception.
To summarize the main thrust of an illustration given by Jerry Bridges, let’s say that there is a man who is convicted of murder. There is no doubt that he is guilty and has been judged so through due process by the judicial system of that state, and this individual has been given a death sentence. But let’s say that the governor does not agree with the death penalty and grants a full pardon to this man. While the governor would have the authority to do so, what do you think the public reaction might be? It is likely that they would be outraged at this action of injustice. [1]
But when people think that God should relax His justice and simply pardon all of us for our sin, they are asking God to do the exact same thing in the aforementioned scenario. But God’s divine nature cannot do that. You see, this would require God to exalt one attribute, His mercy, at the expense of His justice.
So this is the dilemma of our human condition; if we are to experience forgiveness, God’s righteousness must be satisfied before we can receive salvation for our sins. Since no one has perfectly obeyed God’s law and we are all guilty of breaking God’s law (Romans 3:9-20; James 2:10), we are all under condemnation before God. It would seem that we are without any hope in this world.
But God in His mercy has provided the way of forgiveness of man’s sin through sending His Son, Jesus Christ to suffer and die in our place to satisfy His justice. In fact, this is the ultimate expression of His divine love. John Piper explains:
“The death of Jesus Christ is the ultimate expression of divine love: "God demonstrates his own love toward us, in that while we were yet sinners, Christ died for us" (Romans 5:8). Yet the Bible also says that the aim of the death of Christ was "to demonstrate [God's] righteousness, because in the forbearance of God he passed over the sins previously committed" (Romans 3:25). Passing over sins creates a huge problem for the righteousness of God. It makes him look like a judge who lets criminals go free without punishment. In other words, the mercy of God puts the justice of God in jeopardy.
So to vindicate his justice he does the unthinkable - he puts his Son to death as the substitute penalty for our sins. The cross makes it plain to everyone that God does not sweep evil under the rug of the universe. He punishes it in Jesus for those who believe.” [4]
However, it is this expression of divine love that the world looks upon as foolishness. The world does not want to acknowledge that they have actually committed any sinful acts worthy of divine retribution, let alone acknowledge that these sinful acts necessitate the death of Christ, and that there is nothing that man can do to rectify their guilty standing before God apart from the work of Jesus Christ. But their denial of this reality will not in any way change the facts. As Fred Zaspel explains,
“If there is a God and if He is righteous, then all unrighteousness will one day be punished. Indeed the knowledge of this aspect of divine righteousness is innate in every man. Though they deny it, still they "recognize [epignontes] the righteous judgment [dikaioma] of God, that those who practice such things are worthy of death" (Rom.1:32). No denial of the facts will alter their reality. Knowing it they hate it, and hating it they deny it, but only to become more culpable. It is one horrible prospect that awaits the sinner.” [3]
But the fact remains that the only remedy for the transgression of man’s sin is the finished work of Jesus Christ through His sacrifice. Only Jesus could satisfy God’s righteousness and justice. I will be discussing more on this subject soon.
1. Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 41-43
2. Quoting and commenting on John Owen; from Fred G. Zaspel, “Four Aspects of Divine Righteousness: God’s Justice in Dealing with Sinners”, [Reformation & Revival Journal, Volume 6, Number 4, Winter 1997]
3. Fred G. Zaspel, “Four Aspects of Divine Righteousness: God’s Justice in Dealing with Sinners”, [Reformation & Revival Journal, Volume 6, Number 4, Winter 1997]
4. John Piper, “The Goal of God’s Love May Not Be What You Think It Is”, Desiring God, October 14, 2000
Tuesday, August 19, 2008
T4G On The Definition of the Gospel
Here is a panel discussion from Together for the Gospel discussing the definition of the gospel and the dilemma of the inadequate clarity concerning the gospel within evangelicalism today.
Tuesday, August 12, 2008
Objects of God's Wrath
“3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.” (Ephesians 2:3, NASB)
One of the most difficult subjects to address in Scripture is the wrath of God. The mere mention of the wrath of God evokes thoughts of violent emotions that lead to destructive behavior associated with actions committed by sinful humans. It is understandable that we would be so reluctant to associate that kind of attitude with God. But the wrath of God is not the same as the intense passion that is normally associated with that emotion expressed through human beings. [1]
But perhaps the greatest reason is that we don’t see our sinful actions as something that deserves the kind of judgment conveyed in the expression of God’s wrath. While most people may readily admit that they are sinners, they simply don’t view their sin as being that serious. And most of those people, while recognizing that perhaps their sin may warrant divine correction, view the outpouring of God’s wrath far too severe. [1]
It is also uncomfortable for most to view their unsaved friends, relatives and neighbors as those deserving of the outpouring of God’s wrath.
But regardless of how we feel about the subject, it is impossible to legitimately avoid the subject of God’s wrath. It is addressed in both the Old and the New Testaments in terms of both temporal and eternal judgment. There are hundreds of references to God’s wrath in the Old Testament, so it is abundantly clear that God expresses His great displeasure over sin. But many wrongly claim that while that may be true in the Old Testament, in the New Testament things change. However, this is simply not true. There are plenty of references in the New Testament concerning God’s wrath. [1]
Romans 1:18 tells us that God’s wrath is exercised against ungodliness and unrighteousness by “men who suppress the truth in (or by) unrighteousness.” Romans 2:5 says that those who are unrepentant and persist in unrighteousness are storing up wrath for themselves which God will judge them for in the end. Verse 8 of Romans 2 also reiterates the fact of God’s wrath against those who resist the truth. God will also patiently endure the disobedience of the ungodly, making His power known by demonstrating His wrath according to Romans 9:22. Ephesians 5:5-6 makes known that we can be certain that those who practice immorality and covetousness will have no inheritance in the “kingdom of Christ and God “, and not to be deceived by those proclaiming “empty words”, because “the wrath of God comes upon the sons of disobedience”. The term “empty words” refers to speech which is devoid of truth, yet is boastful of some supposed faith, yet without bearing any fruit characteristic of that faith. And the book of Revelation is chock-full of references to God’s wrath as He pours out His final judgment on the ungodly. (For some examples see Revelation 6:16,17; 11:18; 14:19; 15:1)
But God is angry over sin because it is an assault on His majesty and authority. All sin, regardless of how insignificant it may seem, is rebellion against God. And this is why sin is such a serious matter. Sin is not merely a horizontal issue, just an offense against another human being. Yes, wrongful actions against another human being are certainly sinful, but the real reason that God is indignant over sin is because it is defiance against His divine authority. And God’s anger over sin is necessary for Him to maintain His moral authority and for this reason He must punish it. Those who are guilty of sin are subject to the final expression of God's wrath in hell (Matthew 18:9; Mark 9:47; Luke 12:5). These are not trivial points, and unfortunately, there seems to be precious little time spent discussing this in contemporary evangelicalism.
Those who receive the saving grace of Jesus Christ are justified by His blood and are saved from the wrath of God (Romans 5:9; 1 Thessalonians 1:10). Jesus had to suffer greatly for us in order to save us from that wrath, and this is important for the believer to understand. I will expand on this further in another post.
1. Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 49
One of the most difficult subjects to address in Scripture is the wrath of God. The mere mention of the wrath of God evokes thoughts of violent emotions that lead to destructive behavior associated with actions committed by sinful humans. It is understandable that we would be so reluctant to associate that kind of attitude with God. But the wrath of God is not the same as the intense passion that is normally associated with that emotion expressed through human beings. [1]
But perhaps the greatest reason is that we don’t see our sinful actions as something that deserves the kind of judgment conveyed in the expression of God’s wrath. While most people may readily admit that they are sinners, they simply don’t view their sin as being that serious. And most of those people, while recognizing that perhaps their sin may warrant divine correction, view the outpouring of God’s wrath far too severe. [1]
It is also uncomfortable for most to view their unsaved friends, relatives and neighbors as those deserving of the outpouring of God’s wrath.
But regardless of how we feel about the subject, it is impossible to legitimately avoid the subject of God’s wrath. It is addressed in both the Old and the New Testaments in terms of both temporal and eternal judgment. There are hundreds of references to God’s wrath in the Old Testament, so it is abundantly clear that God expresses His great displeasure over sin. But many wrongly claim that while that may be true in the Old Testament, in the New Testament things change. However, this is simply not true. There are plenty of references in the New Testament concerning God’s wrath. [1]
Romans 1:18 tells us that God’s wrath is exercised against ungodliness and unrighteousness by “men who suppress the truth in (or by) unrighteousness.” Romans 2:5 says that those who are unrepentant and persist in unrighteousness are storing up wrath for themselves which God will judge them for in the end. Verse 8 of Romans 2 also reiterates the fact of God’s wrath against those who resist the truth. God will also patiently endure the disobedience of the ungodly, making His power known by demonstrating His wrath according to Romans 9:22. Ephesians 5:5-6 makes known that we can be certain that those who practice immorality and covetousness will have no inheritance in the “kingdom of Christ and God “, and not to be deceived by those proclaiming “empty words”, because “the wrath of God comes upon the sons of disobedience”. The term “empty words” refers to speech which is devoid of truth, yet is boastful of some supposed faith, yet without bearing any fruit characteristic of that faith. And the book of Revelation is chock-full of references to God’s wrath as He pours out His final judgment on the ungodly. (For some examples see Revelation 6:16,17; 11:18; 14:19; 15:1)
But God is angry over sin because it is an assault on His majesty and authority. All sin, regardless of how insignificant it may seem, is rebellion against God. And this is why sin is such a serious matter. Sin is not merely a horizontal issue, just an offense against another human being. Yes, wrongful actions against another human being are certainly sinful, but the real reason that God is indignant over sin is because it is defiance against His divine authority. And God’s anger over sin is necessary for Him to maintain His moral authority and for this reason He must punish it. Those who are guilty of sin are subject to the final expression of God's wrath in hell (Matthew 18:9; Mark 9:47; Luke 12:5). These are not trivial points, and unfortunately, there seems to be precious little time spent discussing this in contemporary evangelicalism.
Those who receive the saving grace of Jesus Christ are justified by His blood and are saved from the wrath of God (Romans 5:9; 1 Thessalonians 1:10). Jesus had to suffer greatly for us in order to save us from that wrath, and this is important for the believer to understand. I will expand on this further in another post.
1. Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 49
Monday, July 28, 2008
Realizing the Riches of Christ
“8To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ,” (Ephesians 3:8; NASB)
Probably one of the reasons that so many of us struggle with guilt and frustration in our lives, is that we truly do not grasp the riches of Christ available to us through the gospel. We all face various problems in life, but the chief problem, the one that underlies all others, is the dilemma of our sin. And by “sin”, I am referring to our sins that we commit against a holy God. And it is the awareness of this sin that brings about guilt, a sense of being alienated from God and an overwhelming sense of deserving punishment as a result of sin.
Paul recognized that God had appointed him to preach the gospel to the gentiles. Here the truth is described as the “unfathomable riches of Christ” or to use another term, “unsearchable riches of Christ” as is translated in some versions of the Bible such as the ESV and the NIV. The Greek word Anexichniastos that is translated unsearchable or unfathomable, means something “that cannot be searched out” or comprehended. This does not mean that we cannot learn about those riches in Christ, but it simply means that they are so great, and the truth is so infinite, that our minds cannot fully comprehend or understand all of it. Those riches in Christ are so great that they are almost unbelievable.
But it is those truths that are instrumental in providing comfort and the means to grow and strengthen us in our Christian walk.
It is tragic that in evangelicalism today, these deep truths are seldom mined from Scripture. Consequently, too many Christians are robbed from the benefits of knowing these rich truths. Many lead lives of doubt and insecurity, troubled by their failures and shortcomings, taunted by the sin that unfortunately creeps into their lives.
But what is the reason for this dilemma? Jerry Bridges in his book “The Gospel for Real Life” sites a couple of reasons for this. One is that we have a tendency to have a “truncated view of the gospel”. The gospel is merely viewed as the doorway to becoming a Christian, and then we just need to focus on discipleship. In other words, once we become a Christian, we can tend to view the gospel as something for unbelievers. It becomes viewed as something that we only share with others so that they can be saved.
The second reason is that many possess a “utilitarian view” of the gospel. This is where people merely seek to find out what benefits they can reap in their daily life. Either they are seeking “fire insurance”, leading a life of ease now and then the guarantee of eternal happiness after this life, or it is looking for solutions to the problems of everyday life and how to be successful. Bridges sites an advertisement in a church flyer that illustrates this. But I think many of us have run across the same thing. I know I have received flyers in the mail showcasing a church outlining this very philosophy. In fact, a number of years ago, I received one from a church just around the corner from us. It follows a similar list of key points that Jerry Bridges gives in his illustration. (Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 14-15)
Their website lists the highlights of their church:
· Uplifting messages featuring “down-to-earth” topics relating to your daily life.
· Enjoy uplifting music and creative, humorous drama.
· Casual dress – whatever you are comfortable with.
I no longer have the flyer from a few years ago, but I remember some of the sermon topics:
· How to make a name for yourself
· How to overcome anxiety and stress in a fast paced world
· How to master your money
And I distinctly remember the phrase, “messages that give you a lift, rather than a let down”.
It is this type of constant, steady “diet” of endless so-called practical topics that ultimately leads to a shallow understanding of the gospel’s implication to our lives. It is not that there are no benefits from some of these topics. Scripture certainly has something to say concerning such subjects as handling our money and about relationships. But limiting our teaching and preaching strictly to those matters deprive believers of knowing the “unfathomable riches of Christ” and I believe it robs God of His glory. And I also believe that it also leads to a general lack of discernment, resulting from a shallow understanding of doctrine, leaving people subject to being influenced by false teaching. After all, Ephesians 4:11-16 describes the general focus of the ministry of the church. Verses 13 & 14 tell us the reason that believers are to be equipped to carry out the ministry, which is to build up the body of Christ, bringing about the “unity of the faith, and of the knowledge of the Son of God”, so that we are no longer children tossed about by various doctrines, promulgated by false teachers.
Unfortunately, few evangelicals really realize the incredible riches that we have in Christ. To borrow from Jerry Bridge’s story illustrating this, it is like receiving a $10,000,000 inheritance, going into the bank and asking the teller if you have enough money to cover $150 worth of groceries! (Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 15-16)
Only by diligently studying Scripture can we begin to realize just how incredible and precious those riches in Christ really are. And it is only then that we can begin to appreciate those rich truths concerning what Christ did for us.
Probably one of the reasons that so many of us struggle with guilt and frustration in our lives, is that we truly do not grasp the riches of Christ available to us through the gospel. We all face various problems in life, but the chief problem, the one that underlies all others, is the dilemma of our sin. And by “sin”, I am referring to our sins that we commit against a holy God. And it is the awareness of this sin that brings about guilt, a sense of being alienated from God and an overwhelming sense of deserving punishment as a result of sin.
Paul recognized that God had appointed him to preach the gospel to the gentiles. Here the truth is described as the “unfathomable riches of Christ” or to use another term, “unsearchable riches of Christ” as is translated in some versions of the Bible such as the ESV and the NIV. The Greek word Anexichniastos that is translated unsearchable or unfathomable, means something “that cannot be searched out” or comprehended. This does not mean that we cannot learn about those riches in Christ, but it simply means that they are so great, and the truth is so infinite, that our minds cannot fully comprehend or understand all of it. Those riches in Christ are so great that they are almost unbelievable.
But it is those truths that are instrumental in providing comfort and the means to grow and strengthen us in our Christian walk.
It is tragic that in evangelicalism today, these deep truths are seldom mined from Scripture. Consequently, too many Christians are robbed from the benefits of knowing these rich truths. Many lead lives of doubt and insecurity, troubled by their failures and shortcomings, taunted by the sin that unfortunately creeps into their lives.
But what is the reason for this dilemma? Jerry Bridges in his book “The Gospel for Real Life” sites a couple of reasons for this. One is that we have a tendency to have a “truncated view of the gospel”. The gospel is merely viewed as the doorway to becoming a Christian, and then we just need to focus on discipleship. In other words, once we become a Christian, we can tend to view the gospel as something for unbelievers. It becomes viewed as something that we only share with others so that they can be saved.
The second reason is that many possess a “utilitarian view” of the gospel. This is where people merely seek to find out what benefits they can reap in their daily life. Either they are seeking “fire insurance”, leading a life of ease now and then the guarantee of eternal happiness after this life, or it is looking for solutions to the problems of everyday life and how to be successful. Bridges sites an advertisement in a church flyer that illustrates this. But I think many of us have run across the same thing. I know I have received flyers in the mail showcasing a church outlining this very philosophy. In fact, a number of years ago, I received one from a church just around the corner from us. It follows a similar list of key points that Jerry Bridges gives in his illustration. (Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 14-15)
Their website lists the highlights of their church:
· Uplifting messages featuring “down-to-earth” topics relating to your daily life.
· Enjoy uplifting music and creative, humorous drama.
· Casual dress – whatever you are comfortable with.
I no longer have the flyer from a few years ago, but I remember some of the sermon topics:
· How to make a name for yourself
· How to overcome anxiety and stress in a fast paced world
· How to master your money
And I distinctly remember the phrase, “messages that give you a lift, rather than a let down”.
It is this type of constant, steady “diet” of endless so-called practical topics that ultimately leads to a shallow understanding of the gospel’s implication to our lives. It is not that there are no benefits from some of these topics. Scripture certainly has something to say concerning such subjects as handling our money and about relationships. But limiting our teaching and preaching strictly to those matters deprive believers of knowing the “unfathomable riches of Christ” and I believe it robs God of His glory. And I also believe that it also leads to a general lack of discernment, resulting from a shallow understanding of doctrine, leaving people subject to being influenced by false teaching. After all, Ephesians 4:11-16 describes the general focus of the ministry of the church. Verses 13 & 14 tell us the reason that believers are to be equipped to carry out the ministry, which is to build up the body of Christ, bringing about the “unity of the faith, and of the knowledge of the Son of God”, so that we are no longer children tossed about by various doctrines, promulgated by false teachers.
Unfortunately, few evangelicals really realize the incredible riches that we have in Christ. To borrow from Jerry Bridge’s story illustrating this, it is like receiving a $10,000,000 inheritance, going into the bank and asking the teller if you have enough money to cover $150 worth of groceries! (Jerry Bridges, “The Gospel for Real Life” [NavPress, 2003], pg. 15-16)
Only by diligently studying Scripture can we begin to realize just how incredible and precious those riches in Christ really are. And it is only then that we can begin to appreciate those rich truths concerning what Christ did for us.
Sunday, July 13, 2008
The Gospel in a Nutshell
With all the distortions in evangelicalism concerning the presentation of the Gospel, it is a wonder that anyone can even grasp exactly what the Gospel message is. As I survey the Christian landscape, it is increasingly difficult to find very many instances where the Gospel is clearly defined. And the ramifications of the lack of clarity can be devastating. I fear that there are far too many who supposedly embrace the Gospel, but in reality have no idea what it means to be saved. This is critical, because your eternal destiny rests on this. There are yet others who actually are saved, but they really do not know enough of the facts concerning the Gospel to clearly present it to someone else. And there are yet multitudes that know the basics, but possess a shallow understanding of the implications of the Gospel in their life. This is certain to hinder their growth and spiritual stability in their lives.
The Gospel is not about finding your purpose in life, becoming a better person or having your best life now. It is most certain that you will have purpose in your life, and there are certainly going to be positive changes as a result of embracing the Gospel. Those, of course, are good things, but they are not by definition the Gospel.
The very core of the Gospel is summarized in 1 Corinthians 15.
“1Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 2by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. 3For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4and that He was buried, and that He was raised on the third day according to the Scriptures, 5and that He appeared to Cephas, then to the twelve.” (1 Corinthians 15:1-5, NASB)
Jesus came to earth as God in the flesh, lived a sinless life and was delivered into the hands of sinful men. He was mocked, beaten and crucified to bear the sins of man, died and was buried. He arose again on the third day to win victory over sin and death, reconciling us to God the Father, reigning triumphant over His enemies. While this is a brief summary of the Gospel, unpacking the meaning of Christ’s work on the cross is a treasure trove of truth that nourishes our soul and strengthens us.
At the very core of the Gospel, is the fact that Jesus came to die for our sins to pay the penalty that we deserved. We were completely separated from God, spiritually dead, indulging the desires of our flesh and were objects of His wrath (Ephesians 2:3). The work of Christ was to reconcile us to God (2 Corinthians 5:18). It was not to give us our best life now, or to merely provide us with purpose. Yet the Gospel that is often presented today is generally weak in emphasizing these crucial points. Repentance is downplayed or ignored altogether. It is sad that despite the crucial importance of these points, they are touched on very lightly or just ignored.
I believe this is so critical to the Christian life, and the lack of focus in much of evangelicalism concerning the clarity of the Gospel has for all essential purposes, reached a state of crisis. I am going to be writing several posts on the subject of the Gospel, both to be able to clearly present the Gospel and to convey a deeper understanding of its implications to our lives. Not sure how long I will spend on this, but it certainly will take quite a few posts.
The Gospel is not about finding your purpose in life, becoming a better person or having your best life now. It is most certain that you will have purpose in your life, and there are certainly going to be positive changes as a result of embracing the Gospel. Those, of course, are good things, but they are not by definition the Gospel.
The very core of the Gospel is summarized in 1 Corinthians 15.
“1Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 2by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. 3For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4and that He was buried, and that He was raised on the third day according to the Scriptures, 5and that He appeared to Cephas, then to the twelve.” (1 Corinthians 15:1-5, NASB)
Jesus came to earth as God in the flesh, lived a sinless life and was delivered into the hands of sinful men. He was mocked, beaten and crucified to bear the sins of man, died and was buried. He arose again on the third day to win victory over sin and death, reconciling us to God the Father, reigning triumphant over His enemies. While this is a brief summary of the Gospel, unpacking the meaning of Christ’s work on the cross is a treasure trove of truth that nourishes our soul and strengthens us.
At the very core of the Gospel, is the fact that Jesus came to die for our sins to pay the penalty that we deserved. We were completely separated from God, spiritually dead, indulging the desires of our flesh and were objects of His wrath (Ephesians 2:3). The work of Christ was to reconcile us to God (2 Corinthians 5:18). It was not to give us our best life now, or to merely provide us with purpose. Yet the Gospel that is often presented today is generally weak in emphasizing these crucial points. Repentance is downplayed or ignored altogether. It is sad that despite the crucial importance of these points, they are touched on very lightly or just ignored.
I believe this is so critical to the Christian life, and the lack of focus in much of evangelicalism concerning the clarity of the Gospel has for all essential purposes, reached a state of crisis. I am going to be writing several posts on the subject of the Gospel, both to be able to clearly present the Gospel and to convey a deeper understanding of its implications to our lives. Not sure how long I will spend on this, but it certainly will take quite a few posts.
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