Meditation on the Church and Spiritual Conflict

I write a brief meditation for our church to us on Saturday evenings as we prepare for worship. This is the one for June 11, 2022.

The Lord’s Church can be thought of in different aspects. There is the invisible Church which consists of “the whole number of the elect, that have been, are, or shall be gathered into one, under Christ” (WCF 25.1) and also the visible Church which consists of “all those throughout the world that profess the true religion; and of their children” (WCF 25.2). We can also think of these two as being the Church considered eternally and eschatologically, on one hand, and the Church considered temporally and historically, one the other. This is because the invisible and visible are not two different churches but only two aspects of the same one Body of our Lord Jesus Christ.

We can also consider the Church from the standpoint of two locations, even if location isn’t the best word to use in this case. There is the Church in heaven and the Church on earth, the saints who have been glorified and are now with Christ awaiting the Judgment of the last day, and the saints who remain on the battlefield here below, waging war against the world, the flesh, and the Devil. These have been called the Church in Glory and the Church on Earth or the Church Triumphant and the Church Militant. Again we should emphasize, these are not two separate churches but two aspects of the one Body of our Lord.

I have never been to war, not as a soldier enlisted or commissioned in a national army. But every one of us who are blood-bought, baptized, Spirit-filled believers in Jesus have been elected, mustered, and deployed in the greatest battle in the history of the world. Every Christian is engaged in spiritual warfare. That Christ has won the ultimate victory does not change the reality that there is a Dragon hunting us every day (Rev. 12:10-17). The whole universe is embroiled in war, and the followers of Christ are active participants in the conflict. You may have thought when you gave your life to Jesus that you were settling the affairs of the afterlife. In fact, you were being awakened and summoned to the contest that will occupy you for the rest of your life, only ending when your body returns to the dust of the ground.

“The brave things in the old tales and songs, Mr. Frodo: adventures, as I used to call them. I used to think that they were things the wonderful folk of the stories went out and looked for, because they wanted them, because they were exciting and life was a bit dull, a kind of a sport, as you might say. But that’s not the way of it with the tales that really mattered, or the ones that stay in the mind. Folk seem to have been just landed in them, usually – their paths were laid that way, as you put it. But I expect they had lots of chances, like us, of turning back, only they didn’t. And if they had, we shouldn’t know, because they’d have been forgotten.” –Sam Gamgee in The Two Towers

I will resist the urge to elaborate on Tolkien’s doctrine of divine sovereignty governing human moral agency. Suffice it to say this quote, and others, demonstrate that Brother Tolkien understood that God is not only in charge, he is in control. But the point here is that real adventures aren’t experiences people seek out. They don’t sign-up online or buy a Groupon for them. They simply find themselves there. And here you are, in the middle of one, even if you don’t know it, and if you don’t, you better figure it out.

We need to know who we are, whose we are, where we are, and what we are supposed to do during the time that we are here. We may be the Church visible and militant, but we belong to the Church invisible and triumphant. We are Christ’s Body on earth, but we are truly, spiritually, and eternally joined to Christ’s Body in glory. We are called to battle, to fight manfully and joyfully, until the sword cleaves to our hand and we fall, exhausted but victorious, even in death.

The Oracle at Delphi enjoined visitors: “Know Thyself,” and Calvin began his Institutes of the Christian Religion by affirming that “true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves” (I.1.1). As we gather for worship on the Lord’s Day, we must come as those who know ourselves. We are sinners saved by grace alone, adopted sons and heirs of the Father, servants of a risen and glorious King, soldiers called to valor in the army of our Lord. –JME

A Discussion on Racial Reconciliation and Injustice

Both Saint and Sinner: How Does This Truth Help Me? (Part Four)

Over three other posts (here, here, and here) we have discussed the truth that every Christian is, in this life, both a sinner (Rom. 3:23; 1Tim. 1:15) and a saint (Rom. 1:7; Gal. 3:26-29). We observed that while both terms are used to describe believers, our identification with Christ is primary and determinative in terms of our character, behavior, and hope. Since God has given us the new birth (John 1:12-13), we are being remade in the image of Christ (Col. 3:9-11). Jesus has redeemed us from sin’s penalty and power; therefore, we have power to resist sin and practice righteousness (Rom. 6:15-18). Because the Spirit of God dwells in us, we have confidence in our union with Christ and eventual resurrection (Rom. 8:9-11) and power to resist the fleshly temptations that remain (Rom. 8:12-17).

This is where our discussion of Christian identity becomes practical and helpful. The Bible does not command behavior in order to create a new identity; it commands behavior on the basis of our new identity (Eph. 4:17-24). God speaks to us as a Father, not instructing us how to earn His love and acceptance, but how to live in light of it. Therefore, we ought to hear the commands of Scripture, not with the despair of those under the penalty and power of sin, but as those liberated from it and reconciled to God.

This gives us great encouragement and power for obedience. We obey God ought of joy and gratitude, not slavish fear or terror of His wrath (1 John 4:17-19). God’s work of regeneration and reconciliation, coupled with our union with Christ and the Spirit’s indwelling, shows us we can overcome sin because Christ has defeated it (Rom. 6:1-18).

Anyone who says they cannot do what Scripture commands denies this work of God in their lives. It is unbelief for me to tell God I cannot do what He enables me to do by grace. Can I love my enemy (Matt. 5:43-48)? Yes, I can by grace. Can I forgive my enemy (Col. 3:12-15)? Yes, I can by grace. Can I overcome bitterness, depression, anger, and despair (Eph. 4:25-32)? Yes, I can by grace. The power does not lie in me. It lies in the One who gave Himself for me, who now lives within me (Gal. 2:20; Php. 4:13). Do you trust Him enough to surrender yourself entirely to Him? -JME

Both Saint and Sinner: Which Identity Defines Me? (Part Three)

In two previous installments (here and here) we discussed every believer’s “dual identity” as both saint (Rom. 1:7) and sinner (1Tim. 1:15). Though many vigorously deny it, the Bible uses both terms to describe Christians in this life. But while the Bible describes us as both, it is evident one “identity” is primary in the Christian’s life.

Salvation is more than believing certain facts, saying a prayer, or receiving baptism. It includes a new heart (Ezek. 36:26), adoption as God’s child (Eph. 1:4), redemption from slavery to sin (Titus 2:14), and reconciliation to God (Col. 1:21-22). Salvation is not merely God forgiving what we have done; it is Him changing who we are. We are a “new creation” (2Cor. 5:17). “Our old self was crucified” with Christ (Rom. 6:6); now “Christ…lives in me” (Gal. 2:20). I am a child of God and an heir with Christ (Gal. 4:4-7). Though I sin and fall short, “there is now no condemnation” because I am in Christ (Rom. 8:1).

Because I still sin and realize my imperfection, it is appropriate to describe me as a sinner. But I am not just a sinner, not even primarily a sinner. I am, by God’s grace, a saint. Christ has changed my relationship to Him, and that changes everything. Whereas once I was “foolish, disobedient, led astray” and enslaved to my sin (Titus 3:3), Christ has become for me “wisdom from God, righteousness and sanctification and redemption” (1Cor. 1:30). Though I was dead in my sin “having no hope and without God” (Eph. 2:1, 12), “now in Christ Jesus… [I] have been brought near by the blood of Christ” (Eph. 2:13). I have peace with God (Rom. 5:1), and having been reconciled by Christ, I have eternal life and “will never perish” (John 10:28).

I am a sinner, but that is not who or what defines me. The Bible commands me to live according to the reality of the change God has made in my life (Eph. 4:17-24). God adopted you; live like His child (Rom. 8:12-17). Christ redeemed you; sin no longer has power over you (Rom. 6:15-18). The Spirit dwells in you; don’t live in ways that grieve Him (Eph. 4:25-32). We are not working for grace; we are working from it. -JME

Part Four

Both Saint and Sinner: How Can I Be Both? (Part Two)

Previously we noted the disagreement between some believers regarding the proper identity (or way to identify) Christians. Some insist believers are saints, not sinners, whereas others insist they are sinners, not saints. But we found that the Bible describes Christians in this life as both (Rom. 1:7; 1Tim. 1:15).

How can both ways of identifying believers be true? There are two answers to this question, one relating to justification and the other to sanctification. Justification (God declaring us righteous) is based, not on our merit or work, but on the righteousness of Christ (2Cor. 5:21). Therefore, while God declares us righteous and holy, we are, in fact, personally unholy and sinful at the time (Rom. 5:6-8). We are both saint (by divine declaration) and sinner (by our deeds).

Sanctification (holiness and conformity to Christ) involves the progressive growth in grace as we obey Christ in the power of the Spirit (Rom. 6:16-18; 2Pet. 3:18). But this progressive sanctification is always incomplete in this life (1Jn. 3:2-3). We are becoming more like Jesus, but we are not altogether like Him yet (2Cor. 3:18). We still fall short of God’s glory (Rom. 3:23). Therefore, while we are growing in saintliness, we still stumble and are sinners (1Jn. 1:8-10). We are both saint (by trajectory) and sinner (by weakness).

Now some will say that our frequent failures and mistakes as believers should not define us as sinners. I wholeheartedly agree, and that will be our subject in the next installment of this series. But when we sin we are, in one respect, sinners. Paul clearly states, “Christ Jesus came into the world to save sinners, of whom I am [not was] the foremost” (1Tim. 1:15). There is a sense in which even though I am God’s child, I still am properly described as a sinner. My shortcomings are not merely mistakes; they are transgressions against the glory and goodness of God. He loves me. He accepts me in Christ. But I must never view my acceptance in a way that underestimates the gravity of my sin. I am, by God’s grace, a saint, but my appreciation for that grace is all the greater because I realize that I still am a sinner. -JME

Part Three: Which Identity Defines Me?

Part Four: How Does This Truth Help Me? 

Both Saint and Sinner: Two Truths About My Life (Part One)

There are many Christians who have deficient, and sometimes quite dogmatic, views of the proper identity and character of believers.

Saint, Not Sinner: Some insist believers are no longer sinners. Christians do sin, from time to time, they will admit, but they are no longer “sinners” by definition. Instead, they are children of God, united with Christ, and a new creation.

Sinner, Not Saint: Others seem to revel in their fallenness. “I’m no saint,” they seem, almost proudly, to affirm. Though believing in the new birth and having assurance of their salvation, these see themselves primarily in light of their sin.

            Both sides quote Scripture for their view. The “Saint, Not Sinner” will point to Galatians 2:20. The “Sinner, Not Saint will cite Romans 7:25b. So who is correct? Which am I as a Christian?

            Both perspectives express truth about the believer, but both, by making one part the whole, are wrong. Christians are saints, a word which simply means holy one in the Greek NT (Rom. 1:7). We are children of God (Rom. 8:15-16) and are no longer defined by the sinful lifestyle that once held us in bondage (1Cor. 6:9-11). But Christians are also sinners. We continue to “fall short of the glory of God” (Rom. 3:23). More than that, Paul affirms, “Christ Jesus came into the world to save sinners, of whom I am the foremost” (1Tim. 1:15). Not I was the foremost; Paul says I am. Even as a redeemed and reconciled saint, Paul knew he was still a sinner. The truth in this case is not saint or sinner. Every Christian is “Both Saint and Sinner.”

            There are several important, practical implications and applications of this doctrine which I hope to address, by God’s grace, over the next few weeks in brief articles. Here is the plan:

Part Two:    How Can I Be Both Saint andSinner?

Part Three:  Which Identification Should Define Me?

Part Four:    How Can This Truth Help Me as aChristian?