Category Archives: theology

PCA Study Committee Report » Recommendation #7

This post continues a series dealing with the recommendations made and approved at the 45th General Assembly of the PCA. These recommendations were initially presented by the study committee on the role of women in the ministry of the church. The original recommendations were debated, modified and approved by the Assembly. So far I have dealt with the first six. This post deals with the 7th which reads:

That presbyteries and the General Assembly consider an overture that would establish formally the right of sessions, presbyteries, and the General Assembly to establish the position of commissioned church worker within the PCA for qualified and gifted unordained men and women.

In the rationale provided by the committee they give two basic reasons for this recommendation. The first is that they hope the establishment of this “long overdue” position will provide recognition for those who labor in the church in unordained work. They state: “While it would not represent an office, it would recognize those whose lives have been given in service to the body.” (2462) The second is an attempt to correct a compensation discrepancy especially for women serving on church staffs. The report says, “This benefit for commissioned church workers may redress an inequity in compensation that mostly affects women, who are in non- licensed and non-ordained full-time ministry.” (2462). The benefit in question would be tax exemptions, which the report supports with a link to the IRS website. In giving these reasons the committee is quick to point out these commissioned workers would not be ordained.

A couple of quick responses:

First, the committee supports its strong desire to see this category of worker established by appealing to a PCUSA digest from 1938. Leaving aside what kind of impression that might make on confessional men within the denomination, there is by contrast a noticeable lack of reference to Scripture. However kind the intention to thank others for their work in the church may be, the practice must be supported by Scripture. Our confession states Scripture is our authority for “all things necessary for his (God’s) glory, man’s salvation, faith and life” (WCF 1.6) and we must study what it says.

A survey of commissioning as it relates to the church renders only two examples in Scripture. The first, in Num. 27:18-23 describes God’s command that Joshua to be commissioned to replace Moses as leader. This ceremony is repeated in Deut. 31:14, 23. The second, in 2 Cor. 2:14-17 has Paul speaking of himself as commissioned by God for the spreading of the gospel. These are the only references to commissioning in the Bible as they relate to the ministry of the church.

If the concept of commissioning is expanded to include those who are “set apart” for specific tasks, the range of persons included becomes greater:

  • The Levites were set apart to serve the Lord in the temple (Deut. 10:8);
  • Aaron was set apart to make offerings before the Lord (1 Chron. 23:13);
  • David sets apart the sons of Asaph and others to minister in music at the temple (1 Chron. 25:1);
  • Ezra sets apart 12 priests to guard the offerings for God’s house (Ezra 8:24);
  • Barnabas and Saul are set apart for their missionary journey (Acts 13:2);
  • Paul identifies himself as one set apart for the gospel (Rom. 1:1).

All the instances of commissioning and setting apart for specific tasks in Scripture are for the ministry of the church and, at the very least, are applied to men only. Even if we should grant that “good and necessary consequence” (WCF 1.6) be considered, Scripture does not support the kind of action the committee is suggesting.

Now there is no question that all God’s people are set apart to serve and minister within the church (Ps. 4:3, 2 Tim. 2:21). However, the practice of setting apart for specific tasks within the church seems to be an exceptional circumstance where men already in office, whether as Levite, priest, apostle or teacher in the church, are given a specific assignment.

Second, commissioning is not able to address the tax exemptions the committee is hoping to provide. In the IRS code dealing with who qualifies for the ministerial tax exemptions the tax code defines ministers as “individuals who are duly ordained, commissioned, or licensed by a religious body constituting a church or church denomination. Ministers have the authority to conduct religious worship, perform sacerdotal functions, and administer ordinances or sacraments according to the prescribed tenets and practices of that church or denomination.” (https://www.irs.gov/publications/p517/ar02.html). So unless we are willing to grant our commissioned workers the authority to conduct worship services, and administer the sacraments it seems commissioning them will not give them the tax exemptions hoped for.

I would return to my thoughts on recommendation 2 which states that we should respect and tolerate the variety of views that fall within scriptural and constitutional bounds held in the PCA on the roles of women in ministry. I have already stated, the complicating factor is that there is not agreement within the PCA as to what scriptural and constitutional bounds are. I would suggest recommendation #7 is a case in point.

PCA Study Committee Report » Recommendation 2

From June 13-15 the Presbyterian Church in America’s (PCA) General Assembly met in Greensboro, NC. Part of what was discussed were the recommendations made in the report given by the study committee appointed last year. Their task was to examine the role of women in the worship of the church.

At the start I want to say that these folks had an impossible task trying to formulate a document that would be acceptable to the broad range of views within the PCA. My heart goes out to them. Their solution was to try and craft a consensus document. Though I appreciate their heart and desire for unity, I think the method is not well-advised for theological reflection. Our theology should not be done on a consensus basis. I am not saying we should not tolerate different views from our own. What I mean is, we should never allow our lips to profess something we do not believe to be right or biblical in one area of dispute, so that we can have our position reflected in another area. Be that as it may, the study committee returned with nine recommendations. Since the Assembly charged the commissioners to consider each of the recommendations, it is my intention to do so, taking each one in turn.

The first recommendation of the committee deals with a procedural appeal that would have had the effect of reversing last year’s GA’s mandate for the committee. Although I had some sympathy with the sentiments of this overture, it seems unprofitable to discuss them in this article, since the report was heard. In addition, this General Assembly took steps to ensure a similar process for forming a study committee cannot be followed in the future, so it seems a moot point.

The ninth, and last recommendation from the committee asks the assembly to dismiss the committee with thanks. This is essentially a request from the committee to let them go home. Their work was done, so there’s not much to talk about there either. Instead I will focus on recommendations 2 through 8.

Recommendation 2 states: “That sessions, presbyteries, and the General Assembly recognize that, from the founding of the PCA, there has been a variety of views and practices regarding the ways in which women may serve the Lord and the church within scriptural and constitutional parameters, without ordination, and that such mutual respect for said views and practices continues.”

This recommendation became contentious as the discussion on this report progressed, because there is not broad agreement in the PCA about what falls within scriptural and constitutional parameters. For example, recommendation 5 asks Sessions to consider how women and non-ordained men can be used in corporate worship services. In the examples cited within the report, churches are asked to consider whether women should be used to read Scripture or pray during corporate worship. If the Study Committee is setting that before the body as within the bounds of biblical, constitutional orthopraxy, I would disagree with them, as would many other confessional men. But if they are simply asking us to consider whether women participating in corporate worship is acceptable, that may be a profitable exercise for our Presbyteries, Sessions and congregations.

It is the lack of clarity in the report regarding what is biblically and confessionally acceptable for women in worship, that makes it difficult to adopt anything other than a wait-and-see attitude with regard to the 2nd recommendation. Mutual respect is not the problem. For the most part, I think progressive and conservative men in the PCA desire to live at peace with their brothers of differing opinion, as they should. The problem is the lack of a working definition of what is biblical and confessional within the study committee report. The question that this recommendation begs is: “What are the scriptural and constitutional bounds within which a woman in the PCA may operate within a worship service context?” Perhaps we will see overtures next assembly that would seek to answer this question. Until we do, the only thing is to wait or try to craft a biblical definition ourselves.

God’s Means of Grace: Prayer

Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. (1 Thessalonians 5:16-18)

As has been said before, albeit in different words, it is easy to lay a guilt trip on any Christian. Simply ask about their prayer life. We all recognize it should be more fervent, frequent and faithful than it is. Yes Westminster Larger Catechism #154 describes prayer as one of God’s normal ways of communicating the benefits of redemption, the other two being the word and the sacraments. Reformed believers are typically zealous about the preaching of the word, and seek to faithfully administer the sacraments. Yet the third, prayer, is at times neglected in reformed churches as it is in the broader church as well. So let’s take a quick look at prayer.

Each of the means of grace are for God’s use in sharing the benefits of redemption with his people. It is not that he is not able to do so in other ways, but just that he usually chooses to use these three means. This is clearly understood by the disciples. Not only do they ask Jesus to teach them how to pray (Cf. Luke 11:1), but it also occupies a central place in the life of the early apostolic church. For example, Acts 2:42 tells us that the saints gathered to commit themselves “to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” Prayer was a central part of the life of the early church. In addition, it is the threat to time spent in prayer that leads to the creation of the proto-deacons. The apostles ask for seven men to be chosen out of the company of believers so that they might devote themselves “to prayer and to the ministry of the word.” (Acts 6:4). The importance of prayer in the life of the believer is clear, but it is still God’s work.

In a sense, it is true that man is praying to God, but God controls the instrument he has ordained. In the first place, in Christ God has provided the door through which man enters his throne room in prayer. Sin has removed man from God’s presence, but through the death and resurrection of Christ, his Mediator, man is reconciled to God. So he comes to God in prayer bearing the approval of Christ or, in other words, praying in his name. In the second place, where prayer fails because of weakness and dulness of heart, the Holy Spirit intercedes“with groaning too deep for words.” (Rom. 8:26). That means the imperfect, faltering words of the Christian are translated and transformed by the Holy Spirit to make them conform to God’s will. In the third place, the content of prayer is constrained by the glory of God. 1 John 5:14 teaches that if prayer is for things according to God’s will, God will hear. God does not acknowledge any prayer. Prayer that is according to his will is heard. So the access point, faithfulness and content of prayer are constrained by God himself. He is the one who uses prayer to bring us to himself.

Questions to consider:

  1. How does the primacy of prayer found in the early apostolic church help us to prioritize prayer today?
  2. What are three ways in which God constrains prayer for his use in communicating the benefits of redemption to his people.
  3. What are some reasons prayer may become neglected by God’s people?

God’s Means of Grace: The Sacraments

A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the  covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without. (Westminster Larger Catechism #162)

When considering God’s ordinary means of grace, or his usual way of teaching and applying his work of redemption to his people, the sacraments can be thought more mysterious than preaching and prayer. However, by understanding sacraments a bit better we can more clearly see God’s purpose in them, which is no different than preaching or prayer.

A sacrament, by its very nature is a ritual commanded by Christ for observance in his church until he returns. Matt. 28:19-20 instructs the church to baptize and 1 Cor. 11:26 teaches the church to proclaim Christ’s death in the Lord’s Supper until he comes. Christ gives these two sacraments so, through the outward sign of what is represented, the inward reality would be taught. He did not give them for superstitious value. In other words, the Christian’s confidence is not found in baptism or the Lord’s Supper. Instead, the sacraments serve as a visible display of the gospel, to supplement and augment the benefits of Christ’s work as our mediator declared in his word.

Baptism is a membership ritual. However, it is not so in the way often understood today. Baptism is not so much a statement about the recipient as it is about the work of God in that person to himself. Baptism signifies the washing away of the filth of sin, or the pouring out of the Holy Spirit on believers. Certainly, to receive baptism as an adult does accompany a profession of faith, but it is through God’s regenerating work that this faith is possible. That is why baptism should only be offered to any person only one time. God does not regenerate us often, but only once. Remember the thing signified and it will guide how you practice the external sign.

The Lord’s Supper is more a profession of faith for the believer. The participant ostensibly adds his “Amen!” to the redeeming work of the broken body and shed blood of Christ. Because the Lord’s Supper signifies a confirmation of faith in Christ’s work, it is essential that participants are members of Christ’s church and profess faith in him. Each participant should ensure he is not despising the work of Christ through presumptuous sin. He should examine his commitment to follow Christ. He should ask God to relieve him of his spiritual weaknesses. An honest self-examination ensures the confession made through the participation in the supper is not hypocritical or flippant.

The things signified in the sacraments are mysterious. They are simply a restatement of the biblical gospel doctrines. Therefore, how God through them is no more mysterious than how he does through the word or prayer. Preaching is described as folly by the unbeliever (Cf. 1 Cor. 1:23). That is because they do not receive it with faith. Reciting rote prayers void of faith is no act of worship. However, when by faith we hear and pray, God works graciously in us. So it is with the sacraments. When we eat and drink, or water poured on our heads is met with faith, God graciously strengthens his people’s understanding of the benefits of Christ’s gracious work of redemption.

Questions to consider:

  1. What is signified in each sacrament?
  2. Look up the passages of institution for each sacrament and discuss Christ’s institution of each.
  3. How is the communication of grace through the sacraments similar to the word and/or prayer?

God’s Means of Grace: His Word

Bible Open

How then will they call on him in whom they have not believed? And how are they to believe in him  of whom they have never heard?  And how are they to hear  without someone preaching?  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 10:14-15)

The central concern of the Bible is God’s reconciliation of man to himself. When sin polluted all of mankind through Adam’s transgression, God immediately promised a reversal of the fall through the work of the Seed of the Woman (Cf. Gen. 3:15). Since that time God, in his grace, has been sharing that message of reconciliation with his people through his word. To that end, the early New Testament church devoted itself to the apostolic teaching, the fellowship, the breaking of bread, and the prayers (Cf. Acts 2:42). Each of these four elements participate in God’s continuing work of communicating the benefits of redemption to his people. This post will specifically consider the continuation of the apostolic teaching within the church.

The apostolic teaching continues today through reading and preaching of God’s word. This post assumes the apostolic office ceased. To make the case for this assumption which would require a different post, which may be written another time. In this post we will simply assume it and in doing so recognize the centrality of Scripture to the church.

The reason the reading and preaching of the word is so central in the life of the church is because it is a continuation of that commitment to the apostles’ teaching. As the elders of a congregation read and/or preach this means of grace, God’s benefits of redemption are set before his people. The effect of preaching is guaranteed. In Isaiah 55:11, God promises that just as rain water the earth to grow crops, “so shall my word be that goes out from my mouth; it shall not return to me empty, but  it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” In other words, God’s word cannot be thwarted, either in awakening a soul, or hardening it. Acts 2:37-41 demonstrates this truth by showing the reaction of the crowd to Peter’s Pentecost sermon. There is an instant turning and crying out from the crowd, and a conversion of 3,000 souls.

Therefore, when we read God’s word we should approach it with the appropriate level of respect and reverence. It is God’s instrument to bring about conversion in the unregenerate, and work spiritual maturity in those he has already called to himself. Therefore, Christian, do not read it flippantly, but prayerfully. Seek to understand it, do not manipulate it. Apply it to your life, and do not disregard it.

The apostolic teaching is God’s gift to his people. It is an essential part of the conversion of sinners and spiritual growth of God’s people.

Questions to consider:

  1. In what way is the apostolic teaching continuing today?
  2. How does Isaiah 55:11 show the certainty of the effect of God’s word? What is it based on?
  3. Are you giving God’s word the attention it deserves as one of God’s ordinary means of grace?

God’s Ordinary Means of Grace

The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the Word, sacraments, and prayer; all which are made effectual to the elect for their salvation. (Westminster Larger Catechism #154)

The quote above is well worth considering. It seeks to address how the grace of God is conveyed to his people. In other words, how does God usually make his gifts in Christ stick for his people. In the first place, notice the emphasis on two things: outward and ordinary. The former indicates that, whatever is about to be described, the discussion is focused on the external workings. Faith and repentance are worked in the heart of a man, but those cannot be observed. These outward means are the tools God’s Spirit uses externally to effect the inward change only he can. The latter qualifies our observations to the vast majority of cases. God can, and at times has, used unusual ways to show his people the benefits of being in Christ, but the discussion in WLC #154 centers around the most common outward methods, or means.

In the second place, these external ways that God uses in the majority of cases to convey the benefits of Christ’s mediation to his people are his ordinances. The word “ordinances” is not commonly used in conversation today, but it simply means religious rites, ceremonies, or practices. So all the religious practices assigned by God are used by him to accomplish his purposes of making plain the benefits of our salvation. However, there are three particular ones that are singled out for emphasis. The reason this is done is based on Acts 2:42 which describes the religious practice of the apostolic church in its earliest formation: the apostolic teaching, the fellowship, the breaking of bread, and prayers. In other words, the apostles focussed on the Word, sacraments, and prayer.

In the third place, that early practice should not lead anyone to suppose there is some superstitious benefit given by simply listening to sermons, participating in the sacraments, and saying rote prayers. These are only the outward means God uses to impart the benefits of Christ’s work. The emphasis must be on God and his internal work. He is the One who makes these external practices effectual, or causes them to have an effect in the heart of man. God regenerates his elect, chosen people giving them a new heart. He converts them giving faith in Christ and repentance over sin. And these changes and gifts make the proper receipt of these ordinances possible. God uses Word, sacrament and prayer with real effect…for those in whom he works faith.

To think preaching, the discipline of prayer, or the administration of the sacraments will effect change on their own is superstitious. However, to fail to recognize God’s work through these external means is to minimize the significance Scripture assigns to them.

Questions to consider:

  1. In your own words define the following terms: outward means, ordinary means, and ordinances.
  2. How is God’s internal work necessary for the effectualness of the outward means?
  3. Do you hold the ordinary means of grace (the Word, sacraments and prayer) in high esteem?

The Creator and His Creatures

the Creator seen in creation

“The earth is the Lord’s and the fullness thereof, the world and those who dwell therein, for he has founded it upon the seas and established it upon the rivers.” Psalm 24:1-2 (ESV).

There is a reason the Bible begins with creation. Genesis 1:1 tells us that “In the beginning God created the heavens and the earth.” God is the creator of our world. Everything we see in nature has been created by God. More than that, from Colossians 1:16 we know God’s creative work extends beyond the visible into the realms of the invisible too. In short, God made all things and continues to hold them together. Because God is the creator and sustainer of all things, all things belong to him and are obligated to him. Understanding this to be true about God, there are several observations we can make about how we should then relate to our Creator with our time, treasure and talents:

  1. Time. So often we treat time as a commodity to be distributed as we please. However, in our work environments we do not behave this way. We do not check into work and decide to have some “me-time” in the middle of the board meeting or construction project. Our bosses ensure we accomplish our tasks for the good of the company. However, the doctrine of vocation stemming from the protestant reformation teaches that all our work should be done with God in view. Our time should not be spent with a horizontal orientation, thinking primarily about men. Rather, our time should be spent with a vertical orientation, thinking primarily about God. He made us and our work. So we ought to honor God with our time.
  2. Treasure. Since God made all things he is the owner of all things. Whatever we have we received from God’s hand. We live in a materialistic culture and our tendency can be to treat the blessings of this life as ours and to enjoy them exclusively for our own benefits. Yet Proverbs 3:9 charges us to honor God with our wealth. The question is not what we would want to do with our treasure, but what God would have us do with his treasure. In the Sermon on the Mount Jesus charges us to seek first the kingdom of God and his righteousness. That should be our orientation in the use of our money as well.
  3. Talent. Talents do not only describe the people who are gifted singers and musicians. Talents of all stripes are needed to strengthen the church. All church members have a talent which can be used to strengthen her. Some will be talented in ways completely conspicuous to others. Some have been given gifts to be used in very public ways. The talent given is less significant than the way it is used. We should use our talents wisely, to the glory of the One who gave them: our Creator.

God as creator is a significant theological truth. Our Creator is not our peer, but he is Lord of the universe. Since we also are part of his creation, we must recognize our obligation to him. He has given us time, treasure and talents to be used joyfully as we serve him. Yet our joy is not the primary objective in our living. Our chief end is to glorify God and enjoy him forever. That statement, my dear friends, is not a suggestion. As his creatures, it is our obligation.

Cultivating My Covetous Heart

wrench

“A man is given to covetousness when he overloads himself with worldly business…(H)e has scarce time to eat his meat, but no time to pray.” (Thomas Watson, The Ten Commandments, 176)

Ouch! Thomas Watson sure knows how to make it hurt! But just because it hurts doesn’t mean it is not worth considering. Watson’s statement is one that could be applied to all of us on some days. We are all covetous by nature. Like book-ends in God’s Moral Law, both the 1st and 10th commandments confront us with our motivations and loves. Because of their nature, these two commandments summarize our disobedience to the other eight. When we take the name of the Lord in vain we elevate our own desires over the Lord’s thereby setting other gods before him. Or when we steal, the seed form has already long been growing within us: covetousness. We covet when we want something we do not have. So, are you covetous? Are you leading your children toward covetousness?

In this article we will deal with our hearts. In the quote above, Watson makes a distinction between a man’s valuation of his appetites versus his fellowship with God in prayer. It is a sobering assessment, to be sure. I am not seeking to quibble about the kinds of work does and their corresponding demands. I think the Christian street sweeper is as engaged in glorifying God as a pastor and I know this work can be demanding. My questions are designed instead to help us see if we are drifting into sin in our pursuit of our worldly work. We are prone to covet the world’s power, wealth, popularity and success. Certain decisions will reveal our heart’s desire to have taken on a sinful, covetous turn.

The first and tenth commandments remind us we may worship no other gods and should be content with what God has given. So when we find ourselves neglecting God in prayer, we have forgotten these commandments. I cannot give definitive answer on the “when” and “how much” of our private worship, but I can definitively say we should. If only we would apply the same level of intensity to our pursuit of God as we apply to our attempts to win a promotion or raise at work. This very issue is on Watson’s mind when he describes the man who does not consider any amount of hours spent satisfying his appetites to be enough, but does not even begin praying. This inconsistency shows there is a war of loves being waged in our hearts and the good side is losing. We direct our most intense efforts toward that which means the most to us. What will we love more? The flesh or our Lord?

Overloading ourselves with worldly business can also be recognized when we miss corporate worship to take care of our regular employment. God commands one day in seven be given him for the activities relating to his worship. Absenting ourselves from corporate worship should flash a huge red flag in our minds. This decision indicates we want the world’s recognition so badly, we are willing to take from God’s time and apply it to our businesses or jobs so we might gain it. When we begin to make these kinds of choices we are demonstrating a priority: we want the things God has not given us and will pursue them at all costs.

Certainly we must repent of our own covetousness, but we also should guard ourselves against teaching our children to do the same. More on that next time.

Dealing with Sin Is More Than Saying “I’m Sorry.”

Conflict

Our relationships are marred by our sins. This truth should not surprise us because of the corruption of our natures. Yet Christ, in his word, calls us to be discontent about and turn away from our sin (Cf. Luke 13:1-5). As part of the gift of our salvation, Christ provides us with the grace to respond to our sin. This process is summarized in the doctrine of repentance and it is a gift from God.

When God converts us he causes us to deal with our sin. In our families, our children sin against each other and under duress they may mutter and grumble, “I’m sorry,” as unintelligibly as possible to get dad off his back. We may try to handle our transgression against our wife this way. Let me suggest that this process is not a manifestation of repentance. At best it is an expression of regret, but it is not repentance. So what does repentance look like? To help us we will look at Westminster Confession of Faith, chapter 15.2. There the Biblical doctrine of repentance is summarized as:

  1. Recognizing sin for what it is. When God saves us, the scales over our spiritual eyes are removed. We see our sin for what it truly is: rotten fruit that is born by our rotten souls (Cf. Luke 6:43-45). This recognition will rightly cause us to cry to God for forgiveness. However, repentance not only makes us sorry for sin, but also causes us to hate it. This hatred is not simply regret, guilt, or dislike. We know we sinned. And we know our sin is intentional, filthy and odious before the Lord. Repentance leads us to acknowledge these things. Muttering a half-hearted “Sorry.” communicates neither regret nor hatred of sin. Do we ask God to help us hate our sin? Do we humble ourselves by acknowledging our guilt by asking for forgiveness? Let us not minimize our sin by simply saying we are sorry. Let us acknowledge our sin what it is: intentional and filthy.
  2. Fleeing to Christ for mercy. In repentance we learn to recognize that, though our sin may have consequences in our relationships, it is primarily sin against God. Our sin makes us guilty in his sight, deserving his just punishment. When God shows us this truth he, though his Spirit, enables us to flee to Christ for forgiveness. More significant than reconciliation with the people we have offended is reconciliation with the God. Let us not skip over confession of sin in our private prayers with a generic acknowledgment that we have sinned. Let us name our sins and confess them (Cf. Psalm 32:3-5). Let us ask the Lord to remember steadfast love, that he would shower his mercy on us.
  3. Committing to new obedience. Repentance is not a daily revisiting of the same sins so we can get off the hook. We may struggle mightily with sin, even besetting sin, but part of repentance is learning to love sin’s opposite. Sin is lawlessness (Cf. 1 John 3:4), and its opposite is obedience to God’s law. If we struggle with pride, repentance teaches us humility. If we struggle with lust, repentance teaches us purity. If we struggle with greed, repentance teaches us generosity.

We should never trivialize our response to sin in repentance. Expressing passing regret is not repentance. We must learn to see the filth of our sin, to hate it with all our hearts, to flee to Christ for his mercy, and to turn then to a new obedience.

Daddy, Does It Matter if I Sin?

father-son-1

Sin. It is the odious cause of our sin and misery. Since the fall, creation groans as it waits for redemption. But we learn early on as children that our sins are forgiven. Jesus died for our sins, so we are not guilty any more. Too often we want to stop right there, wrap it up in a neat package and call it the gospel. However, if we want to maintain a biblical view of God’s redemption of man we have to understand both justification and sanctification.

Justification. In the life of every single believer there is a moment in time where something happens to them. They do not participate in this event, but receive it passively. There is a singular moment in time where God declares them to be righteous in his sight. Every single sin is forgiven and their filthy garments are replaced with robes of the purest white. The passivity of the Christian in this part of the work of redemption is of first importance. Never can we come to the point where we think anything belonging to us contributes to this declaration. Not our tradition, family background, church attendance, or parenting philosophy. Nothing. We simply stand in God’s courtroom and hear him declare, “Not guilty!” He makes this declaration because he is just. His justice has been satisfied in Christ who paid the penalty that belonged to us. We are free from the guilt of sin, but not free to continue to live in sin.

Sanctification. As with justification, the lives of all believers are also marked with subsequent transformation, called sanctification. This change is gradual, many times painful and incomplete in this life, but it is certain. In contrast to our justification, sanctification is not a legal pronouncement. Sanctification is a process of learning to shake off the slavery to sin from which we have been rescued. Scripture repeatedly tells us to put off our old ways and live in righteousness (Cf. Col. 3; Rom. 6:1-2; Eph. 5:1-5). In addition, we are told that this change within us is so essential to the gospel that we can expect no true expression of faith without accompanying works (Cf. Jam. 1:22-25). This work requires effort on our part, by the power of the Holy Spirit who is at work in us. He enables, but we must strive to do this work.

So does it matter if we sin? From a salvation perspective, the works of Christians do not contribute to our eternal condition. Therefore our sins do not effect our standing before God. They are forgiven and cannot be unforgiven. Yet, our sins are grievous in God’s sight. Each time we sin, we demean the sacrifice of Christ. Sin is a clinging to our pre-redemption condition and a denial of what we are called to do as God’s people. We are to be working out our salvation in fear and trembling, because of love for God, thankfulness for salvation and eternal joy flowing from our understanding of the free gift of justification. So the gospel requires a careful consideration both of justification and sanctification. If we fail our gospel understanding will be truncated.