Seeing Our Sinfulness

I do not claim to have perfect knowledge of my own heart (1Cor. 4:4), but what I do know frustrates me greatly. My family knows how easily discouraged I often am, how quickly I become impatient when under stress, and how much pride resides in me. I spend most of my waking hours every week working in the text of Scripture, but the more I learn and the more I teach, the more convinced I am of how far short of God’s standard I truly fall. It gets easier every week to confess with the congregation, “Christ Jesus came into the world to save sinners, of whom I am the foremost!” As frustrating as this experience is for me, I am convinced it is the way it ought to be. True growth in grace should be paralleled by an increasing awareness of our need for that grace, a growing sense of our own inadequacy and a greater resting in the righteousness of Christ.

Growth in Christ should make us more humble, not arrogant. The more arrogant we are, the more we reveal how little we truly know, both of God’s holy standard and of ourselves. A child who first learns to play Chopsticks on the piano may think much of his or her ability, but an accomplished pianist winces at timing errors an untrained ear could not even detect. This is the function of the law and of a growing understanding of it. The increase of law means an increase in human sinfulness (Rom. 5:20), and increased awareness of the divine law means increased awareness of our failure to measure up to it (cf. Psa. 19:11-14).

This becomes a helpful test of whether we are actually growing in grace or simply increasing our theological knowledge. Is study and religious devotion making me more humble or haughty? Am I filled with an increasingly awareness of my own lingering sinfulness or by awe at my holiness and spirituality? “Knowledge puffs up, but love builds up” (1Cor. 8:1-3), and what matters is the true knowledge of God that refers to knowing and being known by Him and walking together in love. This is the knowledge that will matter in eternity, not how many Bible or theology questions one can answer eloquently, but whether one knows God and is known by Him. We do not want to dismiss the importance (nay, necessity) of a sufficient doctrinal knowledge for saving faith, but neither do we want to equate knowing religious facts with knowing God. True growth in grace involves seeing our sinfulness more clearly and seeing the Savior as most precious of all. –JME

Living in a Foreign City

"You know that you who are the servants of God dwell in a strange land; for your city is far away from this one…. Have a care, therefore: as one living in a foreign land…. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commands and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it." 

–The Shepherd of Hermas 50.1, 6-10 (mid-2^nd century)

I have traveled to foreign countries for missions work twice, once to Eastern Europe and once to Central America. There was never a moment during either trip when I forgot that I was not at home. The entire time I knew I was a stranger in a strange land. The language, customs, and culture that surrounded me were very different than my own. This does not mean they were wrong or bad. I enjoyed eating the local food, meeting the people, and, in the case of the first trip, studying the language. But it was still foreign to me. I was an outsider, and I knew I would soon be leaving and returning to my own people and land.

The NT uses similar ideas to describe our place in this world. Peter refers to Christians as “elect exiles” and implores them “as sojourners and exiles to abstain from the passions of the flesh” (1Pet. 1:1; 2:11). Paul reminds his readers they ought to “deal with this world as though they had no dealings with it” because it is passing away (1Cor. 7:31).

We can and should enjoy the wholesome things of this world as gifts of a good and loving God (Ecc. 3:11-13). We are not to separate from the world; we are to be salt and light within it (Matt. 5:13-16). But we must bear in mind “This world is not my home; I’m just a passin’ through. My treasures are laid up, somewhere beyond the blue.” This world is not our home, and we must beware becoming too comfortable in it. Enjoy life, and use what God provides for His glory. But know who you are, where you belong, and where you are going. –JME

In Spite of It All, They Still Sinned

“In spite of all this, they still sinned; despite his wonders, they did not believe.”
(Psalm 78:32)

Psalm 78 powerfully testifies to God’s gracious faithfulness and Israel’s stubborn perverseness. The text recounts the abundance of God’s mercy, kindness, and blessing on His people while at the same time noting the wickedness, ingratitude, and rebellion of the people. The verse quoted above largely sums up the story. God was good to the people, but in spite of His goodness, they still sinned.

Psalm 78:32 reminds me of...well, me. Israel’s story is a lot like my story. God has been good to me, so very, very good. But I still sinned. Even after coming to know Christ and being given a new heart, I still sin far too easily, far too often, in far too many ways. I look back on my life and see years and years of God’s kindness, goodness, and blessings. But I also see train-wrecked relationships, misguided zeal, anger, ingratitude, and worldly desires. All of the good parts of my story I owe to God. All of the other stuff, well, that was the part I contributed to my life-story.

Fortunately, there is good news. Israel’s story is not my story, even though similar at many points. As you look close you realize Psalm 78 is not describing shortcomings; it is describing apostasy. It is not Israel’s mistakes the psalmist is lamenting; it is her abject unbelief. I may be a mess and a long way from the kind of consistent holiness I am called to in Christ, but by the grace and promise and power of God, I remain a believer in Christ, kept through faith for salvation, and enabled to persevere by His good work (Php. 1:6; 1Pet. 1:3-5). There is no condemnation for those who are in Christ (Rom. 8:1-4). Praise God my salvation depends not on the consistency of my walk with God but on the quality of His work for me (2Cor. 5:21)!

You may find yourself despairing because of your shortcomings. If you never did, chances are you do not see yourself or your sin biblically. You are not taking sin as seriously as you should. But there is hope. In Christ we do not remain broken forever. We will not always fall short in these ways. You do not have to ever feel hopeless, because Jesus saves. He came not for the righteous but for sinners. That is good news for me. God’s goodness will not be in vain in my life. There is hope in Christ. Cling to Him. Lean on Him. Never let Him go. He will bring you safely through the wilderness. Now go read Psalm 78, and pay attention to how the story ends. –JME

Doing Hard Things: Reflecting on Difficulty and Sanctification

“Good understanding giveth favour:
but the way of transgressors is hard.” –Proverbs 13:15 (KJV)

“Life's hard. It's even harder when you're stupid.” ― John Wayne

Every choice we make reinforces some aspect of our thinking or behavior. The more you sin, the easier it becomes to sin. Miss a Sunday worship assembly because you “just don’t feel like it,” and it will easier to neglect the assemblies next week. Before long you will find it easier to stay home than to go (cf. Heb. 10:24-25). But the reverse is also true. The more you obey God, the easier it becomes to do so (cf. Rom. 6:19). In either case, the choices you make today are shaping your character and influencing the choices you will make tomorrow.

Sin is always the easier option, especially at the beginning of the Christian life. After all, we are born sinners; sin is our default position and disposition (Psa. 58:3; Eph. 2:1-3). So it is always easier to yield to temptation than to resist and deny it. Obedience is a harder choice. It requires us to deny ourselves and put to death the passions and desires natural to us (Luke 9:23; Col. 3:5-11). Sin is more fun, at least, initially. The Bible admits there is pleasure associated with sin, but it is fleeting (Heb. 11:25). If sin was not enjoyable, it would not be desirable. We are tempted to sin because we like how it feels, which makes it all the more attractive, especially when we are physically or emotionally vulnerable.

Sin may be an easier choice, especially at first or if we persist in it, but the fruit it bears is hard, bitter, and unpleasant. In fact, while it is easy to indulge in sin, the longer you continue in it, the more difficult and disastrous it becomes. Conversely, while it is harder to deny self and submit to God, the longer you continue doing so, the sweeter and more enjoyable the life of obedience becomes. So the more you sin, the easier it is to sin, but the less pleasure you will find in doing so. But the more you obey, the easier it is to obey, and the more pleasure you will have in doing so.

We could cite numerous examples of this truth and the inverse correlation noted above. A young man (or one not so young) who views pornography certainly receives pleasure in doing so, but if his conscience is tender, guilt and shame will quickly follow. The more he views it, the easier it is to do so. He may quickly come into bondage to that desire, so that it is almost a foregone conclusion that if left alone with an Internet connection, he will seek out pornographic images. But the promise of pleasure rapidly diminishes. Now he finds less pleasure in viewing pornography, not more. Just like a junkie he requires more and more to satisfy his appetite. More images, more graphic, yet even these are not enough. He is increasingly depressed and withdrawn, and his social relationships become strained. He views women around him as objects, not as people, and he thinks continually of when he will next be able to indulge his habit and what he may find. It was easy to begin the behavior, but now he is a slave to it. Resisting the temptation is virtually impossible. The pornography has poisoned his life and his mind, but still he returns to it. He is drawn again and again to the source and reason for his mental and spiritual pain.

Maybe the above example is of little value to you, but the same principles are at work in whatever sin you may struggle against. In marriage, the same truths apply. The more you neglect, mistreat, or resent your spouse, the easier it will be to do so. But the ease with which you continue in sin will only multiply exponentially your pain. In personal spiritual disciplines, the same truths apply. The more you neglect the Scriptures, the shallower and less frequent your prayers, the less time you spend meditating on the things of God, the easier it will be to continue. But the more you fill your mind with the world, the emptier and more god-forsaken your life will seem.

Thank God for the corresponding reality about a life of obedience, one of walking by faith before God. It may be hard to deny the flesh. It may seem impossible to bring our thoughts and affections and habits under control. But by God’s grace and with the help of His Spirit, we can (Rom. 6:1-18; Php. 2:12-13; Col. 3:1-18; 1Tim. 4:7-8). As we do so, we will find the experience of obedience to be sweeter, our fellowship with God to be richer, our awareness of His presence, grace, and mercy to be greater, and our love and gratitude to be fuller than ever before. The Bible calls to us: “O taste and see that the Lord is good” (Psa. 34:8). If you are weighed down by your sin and feel unable to rise above it, if you are helpless before temptations which you fed until they have grown stronger than your will, and if you are empty, depressed, and despairing of ever experiencing the joy of true fellowship with God, then pray for the Lord’s mercy, ask boldly for His grace, lean on His Spirit, commit all of your energies to digging into His word, and bend all your efforts toward submitting to His will. It will become easier, and it is more than worth the sacrifice and effort. Do hard things, and experience the reward and joy reserved for those who yield themselves wholly to Christ. -JME

Sanctified and Called To Be Saints

“To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours” (1 Corinthians 1:2)

Christians are sanctified and are also called to be saints. To be sanctified means to be set apart and devoted to God. Believers are sanctified when they are raised from spiritual death to life in Christ and seated with Him in the heavenly places (Eph. 2:5-6). Thus we are “in Christ” and adopted into the family of God. We are set apart from the rest of the world and regarded as God’s own special possession.

When Paul addresses “those sanctified in Christ,” he uses the perfect tense which in Greek signifies an action completed in the past that has a continuing effect in the present. What God did for us in Christ when He regenerated, justified, and adopted us still affects our lives today. But sanctification is more than just something done in the past. It is also the aim and activity of our lives in the present. Paul says “those sanctified in Christ Jesus” are also “called to be saints.” The Greek word for saints is an adjective that means holy ones. So we are sanctified (holy) in the past, but we are also called to be saints (holy) in the present. God’s faithfulness in the past is the basis of our faithfulness in the present. His promises prompt us to obey His word out of gratitude and love (John 14:15). We are holy in Christ, and in Christ we are commanded to pursue holiness (Heb. 12:14).

The word of God includes both indicatives and imperatives. Indicatives are statements of fact, what is or what God has done. Imperatives are commands, what ought to be. The gospel calls us to a life of holiness, but it does so by reasoning from the indicative (God’s sanctifying us in Christ) to the imperative (be holy, as He is holy). We do not pursue holiness in order to become something we are not; we pursue holiness so that what we are in Christ might be evident in our lives. We are loved, forgiven, and accepted, not on the basis of our work, but on the basis of Christ’s. Our lives should reflect the same. Be holy, not so that God will love you, but because He has. -JME

Pursuing Holiness and Peace

“Strive for peace with everyone, and for the holiness without which no one will see the Lord.” (Hebrews 12:14)

Holiness and the pursuit of peace are not optional. Both will remain imperfect in this life. God’s people continue to sin and “fall short of the glory of God” (Rom. 3:23), and no matter how greatly we desire and work for peace, actual peace requires agreement between two parties, one of whom we cannot control (Rom. 12:18). Nevertheless, we are called to work for peace and to pursue holiness, and if we do not, we will not see the Lord. God’s people must be peacemakers, and they must endeavor to be holy as the Lord is holy.

Holiness and peace may often seem at odds with one another. How can we ever have peace if we enforce standards to which some will never agree? But how can we have holiness if we fail to enforce those standards revealed by God in His word? James reminds us “the wisdom from above is first pure, then peaceable” (Jas. 3:17). There is a logical order and priority. Holiness must come first, but we must not neglect the pursuit of peace. We cannot compromise God’s standards in order to have peace, but we cannot disregard the mandate to pursue peace in our desire to be holy. God commands us to strive for both.

Working for holiness and peace requires us to speak the truth in love (Eph. 4:15). We must speak the truth, God’s truth, all of it, not turning aside to the right or left, not adding to or taking from it. But we must speak it in love, with gentleness and humility, with a teachable spirit, with an attitude of grace and a sincere desire to edify others.

Too often one virtue is compromised in the name of the other. People insist on love and peace at the expense of truth and holiness, or they insist on truth and holiness at the expense of love and peace. But these are not items on a menu from which we are free to choose. They are divine mandates. Woe to us if we disregard or neglect either. Holiness and peace are both the byproducts of divine grace. We will not attain either without the inward and effectual work of God. So let us pray and labor for both and trust the God of grace to provide. -JME

Delighting In The Law of the Lord

The righteous man who is blessed by the Lord and whose life is favored by his God, is described in Psalm 1 as a man both of abstention and action. There are certain things he does not do (v.1) and others things he does do (v.2). Negatively, he does not follow the advice of the wicked or take his stand in their way or sit comfortably among those who scoff at God. Positively, he delights in God’s law and meditates on it night and day.

Can it be truly said of you or of me that we delight in the law of the Lord? Some who read the Scriptures superficially and only grasp the gospel slightly shudder to think of God’s law. For them it is only an instrument of death and condemnation, a cause for sin and a burden which the Christian can gladly discard. But is this a biblical view of God’s law?

The apostle Paul was an advocate of the divine law and its role in the Christian’s life. Does the gospel destroy or set aside God’s law? “By no means!” Paul answers, “On the contrary, we uphold the law” (Rom. 3:31). “The law is holy, and the commandment is holy and righteous and good” (Rom. 7:12). No, the law cannot save (Rom. 3:20). It was never intended to (Gal. 3:24). But Christ came to fulfill the law, not destroy it (Matt. 5:17-20). He came to fully satisfy its prophecies and requirements, not to nullify it (Rom. 8:1-4). He is the end of any attempt to find justification or righteousness in keeping the law, but he does not terminate the law (Rom. 10:4). On the contrary, Jesus consistently pointed men to the law as a guide for belief and life (Mark 10:2-3, 17-19; Luke 10:25-28; John 5:46-47). Yes, he fulfilled it and in so doing ended the Mosaic covenant and removed the ceremonial and national requirements (Eph. 2:14-16; Col. 2:13-17). But this does not mean the moral requirements of God’s law have changed (cf. Rom. 13:8-10). God’s people are still, in the New Covenant, “under the law of Christ” (1Cor. 9:21).

God’s law is not our enemy. While it cannot save us, it has much to teach us. So delight in the divine law, meditate on it, and endeavor to obey it, just like the blessed man in Psalm 1. -JME

Setting Our Hope Fully On Grace

First Peter speaks at length about suffering and the sovereign, sanctifying work of God in the lives of His people by means of that suffering. Those who view God’s kingdom as primarily announcing an end to temporal suffering and deliverance from the curse of disease, oppression, and poverty will not find much in the letter that makes sense. First Peter is only comprehensible if we know the disciples of Christ will suffer in this life (John 16:33), indeed, must suffer (Acts 14:21-22; Rom. 8:16-18), and that God has ordained such suffering in order to sanctify His people and more fully conform them to the image of Christ (Rom. 8:28-29).

The Bible speaks to us from the indicatives to the imperatives; it reasons from what is true to what should be done (e.g. Exod. 20:1-20). Theology must precede practice because men will neither understand nor be equipped to do what they ought unless and until they know what God has done and believe it. So Peter first urges his readers, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ” (1:13). Only then will they be equipped as obedient children of God to resist conformity to the world and pursue the holiness to which they are called (1:14-16).

Set your hope fully on the grace to be revealed. This is the essential precursor to the pursuit of holiness. Without it our obedience becomes, at best, merely an exercise in religion rather than faith. At worst it becomes an exercise in self-righteousness leading inevitably to arrogance or despair. We pursue holiness because our hope is fully fixed on the future grace of God, not on our performance. We obey the Lord, we deny the flesh, we put on the attributes of Christ, because we are chosen “according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood” (1:2). We obey because of what God has already done in our lives. We find strength to persevere because we know God has “caused us to be born again to a living hope” and that we have “an inheritance that is imperishable, undefiled, and unfading” (1:3-4). We are seeking the inheritance God has secured, not trying to win a prize that remains in doubt. We do not lose heart, even though we suffer, even though we struggle, because we know that “by God’s power [we] are being guarded through faith for a salvation ready to be revealed in the last time” (1:5). Our hope rests on God’s work within us. What he has begun he will finish (Php. 1:6), and he works within us, even now, to ensure the ultimate outcome (Php. 2:12-13).

Grace empowers obedience. Our hope rests on God’s work alone. We work, we strive, we suffer, and eventually we die, but we do so by grace and because of grace. It is God’s grace that makes the difference (Rom. 14:7-8; 1Cor. 4:7; 15:10).

We can preach too little about the consequences of grace (Tit. 2:11-15). We can fail to emphasize the imperatives that follow the indicatives in Scripture (Rom. 12:1-2). We can pervert the grace of God and deny its necessary relationship to obedience, holiness, and good works (Jude 3-4; 1John 1:5-2:6). But we cannot preach too much about grace. We cannot give too much credit to God and his grace. We cannot press too strongly our complete dependence on the Lord’s saving, enabling, and sustaining grace. “Set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.” Only then will you be able and ready to pursue the holiness to which God has graciously and effectually called you. -JME