Category Archives: Sanctification

Christian Living, Sanctification

Stewardship: Time and Recreation

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How should I use my time? That is an important questions. Time is a limited commodity in each person’s life. The Lord has only given so much of it to each individual, and determined its exact number. Psalm 139:16 teaches, “Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.” So God the Creator gives to man the gift of time. And therefore man the creature is not to use it for himself. He is a steward of them. He manages what he has on behalf of the One who gave it. Psalm 90:12 puts it this way: “So teach us to number our days that we may get a heart of wisdom.” That represents a (very) basic, biblical understanding of time and man’s relationship with it. But that framework often gets tested in real-life, and man tends to fall in one of two ditches.

Work, Work, Work

One danger is to use time as if it is only given for production. And productivity is definitely a biblical virtue. For example, the apostle Paul worked extremely hard. He describes what he was willing to do for the sake of the church in Thessalonica. “For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God.” (1 Thes. 2:9). Biographies of the giants of history often reveal men with tremendous work ethics. Also in Christian history, men like John Wesley and George Whitfield accomplished so much because they worked incredibly hard. In the workplace, Yahoo Finance reported that during the launch of Tesla’s Model 3, Elon Musk was working 120 hours per week. And though it may be admirable on one level, this kind of dedication to production is neither healthy nor commendable for the vast majority of people.

  • Sabbath. The fact that the Lord has woven into His creation the idea of Sabbath rest renders the conclusion that we must always be productive unlikely. In giving the fourth commandment, the Lord said that man is to labor six days and rest one (Exodus 20:9-10). Weekly worship and rest is woven into creation as an essential use of man’s time.
  • Festival. Thinking specifically of the prolonged feasts of the Old Testament, week-long festivals to the Lord were an extended break from productive labor (Leviticus 23:33). Considering even the Sabbath years and the Year of Jubilee, an extensive period of rest from productive labor was expected.
  • Relationship. Some of the relational expectations placed on Christians in the Bible means they have to cease from productive labor. For example, the husband is to cherish his wife (Ephesians 5:29), fathers are to bring up their children (Ephesians 6:4), Christians are called to serve each other in the Church (1 Peter 4:10).

Productive labor is to be exercised with proper proportion. Life is more same work, work, work. A blind drive to work indicates that one part of what God calls Christians to do has been taken to excess, or maybe even become an idol.

Fun, Fun, Fun

The opposite danger is a constant desire for recreation. There is a softness that comes when labor is neglected and replaced with idleness. Overindulgence of recreation and excessive use of digital escape (social media, cellphone games, etc.) is one expression of what happens when man turns in on pleasing self. Demandsage reports: “The average US screen time has reached 7 hours and 3 minutes.” That is on average. That is each day. Extrapolate that over a year and the average person spends 2,573 hours per year on their phone. That is about about enough time for one man to build a 1,500 square foot house from scratch. To be fair, not all the time spent on a phone is necessarily poorly used. But even if half of it is, that leaves 1,286 hours unaccounted for per year. That is the equivalent of 161 8-hour work days. Compare that to the 52-104 hours Christians spend on corporate worship in a year (6½-13 work days), it’s pretty clear there is an imbalance. Instead of using time in such a neglectful way, the Bible points out more beneficial considerations.

  • Productive work. Paul calls the Thessalonians to deal strongly with a person who is constantly idle. In 2 Thessalonians 3:11-12 he gives this command: “For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.” So, though productive labor is not everything for the Christian, it is something.
  • Stewardship. In a 52 week year, there are 260 work days. Taken the average, that means Americans are on their screen for 62% of one year’s work days. How much work could be done for the church if people gave the equivalent of 160 work days to church ministry and evangelism? There is a limited amount of time in life and to spend such an exorbitant amount of it being entertained is not good stewardship. The glory of God demands more from His people. The apostle Paul often speaks of the intensity of his efforts to use the time he had been given well (1 Cor. 15:10; Col. 1:29; 1 Thes. 2:9). The Christian church today would do well to imitate that zeal.
  • Spiritual growth. When time is allocated in one area, it eliminates the possibility of its use in another. Spiritual growth and discipline require the commitment of time. Scripture reading and prayer require time. Working out God’s salvation in fear and trembling requires study, practice, and attention. To neglect allocating time to spiritual improvement means the church will be less theologically robust and spiritually mature.

Balance

The answer to how I should use my time is to consider it from the perspective of time being God-given. God does give time for man to enjoy the good things of this life. The Christian need not be averse to recreations and enjoyment. Life is not all work. Neither should he leave off the hard labor that comes and pursue only the life of ease. Man’s chief end is the glorify God, and that is relevant for considering the stewardship of time as well.

Belief about God, Christian Living, Gospel, Sanctification

The Christian and Spiritual Exhaustion

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“What is man’s chief end? Man’s chief end is to glorify God and enjoy Him forever.”

So starts the Westminster Shorter Catechism. Christians who are part of a theologically reformed church, have probably heard that opening question and answer many times. They may have even memorized it. But it is not uncommon that these same people fail to abide by it, even if it is just for a short season. To know what should be does not necessarily translate to what is. There are several things that can hinder the transition from knowing we should enjoy the Lord to the practice of glorifying Him. One of those things is spiritual exhaustion.

When exhaustion takes over, it can be easy for the Christian life to be seen as a chore. Even the things God has given for the building up of His children can be treated as lifeless: reading Scripture, prayer, the worship of the saints. Man is but dust, and so it is not surprising that he experiences spiritual fatigue. However, explaining how a man might end up there is not the same as affirming that they should remain that way. Before change can set in, there must first be an honest assessment of how the exhaustion set in. Only then will there be a clear understanding of what God has given. When His grace is clearly seen, there a humility that forms the foundation of change grows and restores the belief that God’s glory is man’s most intense delight.

The Path to Spiritual Fatigue

First, then, there must be some self-examination about how this spiritual exhaustion came about. That process is complicated, because there are many ways to become spiritually exhausted.

One path is to replace love for God in Christ with spiritual activity. The ideal biblical picture of a healthy Christian walk is described in 1 John 5:3: “For this is the love of God, that we keep his commandments. And his commandments are not burdensome.” There are three points of emphasis that can be drawn out from this verse. First, the heart behind all piety is love of God. Second, the way of holiness is keeping of God’s commandments. Third, the delight of obedience that flows from love keeps it from being burdensome. To avoid spiritual exhaustion all three principles must be lived out. If love for God is missing, the externals of the Christian life becomes a burden and causes the Christian to become exhausted.

A quick caution is in order. The fatigue that robs us of our spiritual joy should not be attributed to the tools God gives the Christian, but rather to man’s pursuit of that tool as his goal. There is a vast difference between reading the Bible so you can hear the voice of the Lord versus getting through your reading list for the day as a chore. Externally, the activity is the same: a Christian reading the Bible. But reading to hear God’s voice for faith and practice results in delight, while reading to finish a list will result in pressure. So when exhaustion arrives it is prudent and wise to examine motivations that sit underneath external Christian obedience. A Christless “Christian” will be a joyless one.

There is another, more passive path that hinders joy in the Lord. A person may loose his way in holiness because he becomes overwhelmed with life. His sight of God has become obstructed. Like a child who looses sight of his parents in a crowd, Christians who loose sight of God become exhausted and fearful because of their weakness. Peter exercised great faith in getting out of the boat and walking on the water to Jesus. And he did not sink because he intentionally left behind the things of the Lord. But he lost sight of Jesus, looked at his circumstances and became fearful. “But when he saw the wind, he was afraid, and beginning to sink he cried out, ‘Lord, save me.’” (Matt. 14:30). When Peter’s circumstances obstruct his view of Christ, he is overwhelmed and begins to sink. So it is with a Christian who looses sight of God because of the business of life.

Finally, a Christian may also be robbed of his spiritual joy because he is compromised by sin. That person is living in hypocrisy, professing faith on the one hand, but denying that profession on the other. That is not to say that Christians will not sin. But the very fact that they are living inconsistently will be a cause for sorrow. Surely there are other causes. I recommend Martyn Lloyd-Jones, Spiritual Depression: its causes and curesas a tremendous resource to take a deeper dive into the causes of spiritual discouragement. But these three will serve the foundation for the thoughts presented in this article. The good news is that no cause of spiritual discouragement needs to be permanent. There is a remedy which can be applied to them all.

Theological Refreshment

To combat the wanderings of his heart, the Christian must first be refreshed in his joy in the gospel. It is through being refreshed in the great doctrines of the Bible that the Christian is reminded that God alone is the legitimate center of man’s affections. Consider the following components of the gospel.

First, know the unworthiness of the sinner. Before the greatness of God’s gift is understood, man must know the seriousness of his condition. The prodigal son did not realize the privilege of life in his father’s family until he was removed from his fathers house and saw the difference between himself and his father’s servants (Luke 15:11-32). A true sense of God’s generosity is obscured if the Christian does not see the depth of his fall. If suffering from spiritual exhaustion, the Christian should ask himself whether he has understood who he is. Growth in grace can be misunderstood as being the result of human activity. Constant comparison with the sins of others promotes a position of pride. Yet, Christian joy begins by knowing personal culpability before the Lord.

Once personal guilt is remembered, the Christian can move to the second truth, namely the greatness of the gift of eternal life. People can obscure the greatness of God’s gift by not looking at their own sin, but a failure to remember the character of the gift itself can do the same. A young child may receive a great present but think that the box is the gift. However, if he would open the box he would see how much greater the actual gift is. The Christian deserves death but is given life. His sin brings destruction and grief, but joy comes to him in the morning. The depth of sin and the despair it brings elevates the joy salvation delivers.

The third gospel reality that undergirds recovery from spiritual exhaustion is his future inheritance. The biblical picture of the Christian’s inheritance is the New Jerusalem (Revelation 21). The splendor of that place is such that the most precious jewels and metals known to man are basic construction materials: pavements, gates, etc. However at times discouragement occupies a more prominent place because of a failure to look past daily difficulties. Yet God’s promised future inheritance is far greater than an easy life today. His gift extends beyond relief from inconvenience and trouble today. There is a qualitative change between even the greatest pleasures of today and the perfect heavenly delights. Today’s comfort is temporary, but in heaven it will be eternal. Today’s best life are affected by sin, but life in heaven has none. Today’s relief is temporary, but in heaven there is no return to oppression and sorrow ever. The future promised gift is far greater than man’s imaginations for today.

These gospel truths form a solid foundation to recover from spiritual exhaustion. God is good, and has promised something far greater than today’s difficult experiences. The Christian can endurance and even be joyful in these hardships because God’s promises work tremendous delight. But there are also some practical things that can be done.

Practical Solutions

Remember Christ and His Sacrifice on the Cross

The theological foundation for joy laid out above must be transferred from the head to the heart. Meditation can be a great aid for such a move. Christian meditation is neither flaky nor mystical. It considers biblical definitions in the mind and convinces the heart of their value. Through prayer and considering the promises and arguments of Scripture, the Christian must embrace that his aim is not to have an easy life today. Rather it is the account of reconciliation. The hope of God’s people is not to follow the sinful desires of the flesh, but to pursue holiness. Satisfaction is ultimately not found in the few days given on this earth. Rather looking ahead to heaven, and resting on God’s eternal blessing and grace reminds the Christian of affection for God as the first delight and highest highest value.

Assess priorities and set aside things that hinder them

There is also a need to move from simply thinking correctly to taking some measures to adjust unhelpful choices. There are times to consider whether current time commitments are obstructing Christian joy. There are many good things that could be done, but not all of them should be done by one person. If business is causing enjoyment of the Lord to suffer something has to change. It may be helpful to make a list of what could be done and organize it according to priority. Make sure this list is realistic. For example, young moms should not schedule a prolonged time of personal study at 9am when children are waking up and need her care. A husband should not plan his work-out during the time when the kids need to be put to bed because his family needs him to be present. Starting from the bottom things should be eliminated to create the space and time so joy in the Lord is protected.

Order your day so exhaustion does not come

At times people invite exhaustion by failing to taking advantage of a very useful tool: structure. Certainly, there is variety in tolerance for spontaneity, but structure sets limits on the emotional energy to be spent. In families, structuring a child’s time is freeing for parents. There is a marked start and finish for the activity, which removes uncertainty. In individuals, structure restrains the impulse to do only what is preferred and directs a proportionate time to what is needed. Chaos breeds exhaustion, and structure helps contain the chaos. A little bit of planning and structure goes a long way.

Think of how temporary earthly goals are

Connected to setting priorities, people expend a tremendous amount of emotional energy in the pursuit of things that will not last. That does not mean that anything that is not directly “spiritual” is not worth pursuing. However, the things of this world can get in the way of the pursuit of a healthy devotional life. It is a matter of first loves, at times. Recreational activities can replace worship. Earthly riches replace heavenly treasure. If a person spends all his time in the pursuit of earthly things, the curtain is pulled back on what he values most.

Joy is a fruit of the Holy Spirit. And when it is missing in the Christian, something has gone wrong. To address the issue there must first be an understanding of where he has become derailed. Second, he must be refreshed and filled up with the joy that comes from knowing God’s promises are applied to him. And then steps must be taken to address places where he is not helping himself. All of this is done for the glory of God, by the power of God that is at work in the believer. And as the Christian rests in the true light of the gospel, refreshment will come.

“Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.” Isaiah 40:30-31

Children, Christian Living, Love for God, Sanctification, Sin

The Christian and Conflict in the Extended Family – Part 2

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Last installment outlined the obligations of the Christian in his extended family. These are unique among all relationships a Christian may have in the world in that they are joined with the biblical directives to honor and provide for family. The complicating factor, as it is being considered, is that family, especially those who are not in Christ, can create significant disruptions in Christian homes. This second installment is looking beyond the biblical obligations and seeking to apply these things in the areas where it seems difficult.

Responding to Sin

It is possible to have many concerns about unbelieving family members, especially if relational tensions currently running high. The reality of a fallen world means that there are cautions that should be considered, even in light of the obligations to honor and provide as outlined in part 1. There are family members that are destructive and heinous sins that cannot be overlooked. These may rightly create the need for physical and/or emotional distance between family members.

Though not all complications that arise in families are of the same caliber; and though the principles of honor and provision always apply in some form, the fifth commandment is not to obeyed as an absolute command that can never considered with reference to  a particular circumstance. The Bible does not require the Christian to submit himself to public ridicule or physical danger caused by the unrepentant and repeated sin of an extended family member. It does not require parents to put their children in situations where they may be emotionally or physically hurt. In those instances the command to honor and provide is considered in tandem with the additional obligation to nurture and care for children. In those cases the biblical call to honor, love, act faithfully, submit, and be patient are still the default though the practice of these things may look different than in instances where the sin is not present.

Take, for example, a situation where a family member belittles others for their faith in Christ, constantly blasphemes the name of the Lord or whose temper is out of control, where physical or sexual abuse is a real danger. In these instances, it is right to obey the fifth commandment from afar. The sinful behavior of family members may require the Christian to remove themselves from their company (for a time, or maybe even permanently). In these few cases, the danger and damage of sin necessitates the removal, not some private desire for vengeance or getting even.

Responding to Annoyance

For most Christians, the answer to how to behave among unbelieving extended family members will not be found by considering the extraordinary circumstances described above. Again, these cases will be rare. The difficulty most Christians will have with extended family members is dealing with the minor hurts and annoyances that come with being a Christian among unbelievers. There may be a feeling of aloneness because no one in the family values the things important to the Christian. There may be exclusion from certain family events which are scheduled on the Lord’s Day and other things like these. How does the Christian navigate these annoying parts of life with unbelieving family members? Below are a few practical considerations.

Do not respond in like manner. People say hurtful things. Part of honoring unbelieving parents and family members in general is not to respond in like manner when they make small belittling comments. That does not mean the Christian could not respond in some way. More on that below. However, Christians are to bear with their enemies (Matthew 5:44). And if that is so for enemies, how much more for irritating family members.

When the Christian experiences minor hurt because of insensitivity or a sense of disapproval or disrespect, though there may be a natural distances that develops in those relationships, the Bible still calls the Christian to honor and provide. How can that be done?

  • By insisting that their children address unbelieving grand-parents, uncles and aunts with a proper respectful title.
  • By refraining from criticizing these extended family members in front of their children.
  • By making a point of sincerely thanking the unbelieving and difficult parent for the blessings they have bestowed on their family.

Other such verbal acknowledgements of respect or restraints of criticism are appropriate, even when there have been some minor emotional hurts that have been received.

Providing financially for family. Faithfulness is a fruit of the Holy Spirit and can be seen in how the Christian member responds when unbelieving family members are in need. The Bible views financial assistance to family as an essential trait of Christian charity: “But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.”[i] It is not right to expect others, who are not related, to provide for parents, children, and siblings who are in need no matter how they have hurt or annoyed. Where help is needed, the Christian should be prepared to provide it, even if relationships are strained. That does not mean sharing a home, or even frequent visits. However, material care can and should be offered.

Providing clarity in the case of offenses. It can be difficult to speak or hurt and sin with those who hold a different understanding of how the world works. The risk of misunderstanding is great. But if an offense cannot be overlooked, Christians should communicate clearly the reasons and nature of the received offense also to unbelievers. That should be done with charity, not assuming guilt, seeking explanation, and with a desire to reconcile. Remember, “love covers a multitude of sins”[ii] and the Christian’s first impulse should be to cover in love. However, if covering is not possible, a honest, compassionate, but yet a direct explanation of the problem should be pursued. The outcome of this conversation may be distance in the relationship, either because the offender would not listen, or because the offender becomes angry because of the confrontation, no matter how gently it was done.

Be quick to forgive. The greatness of the forgiveness of the Lord for His people through Christ Jesus should make them the most eager to forgive others. “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”[iii] It is easy to hold on to offenses. But because God does not hold on to the offense of the sins of repentant sinners, so also the Christian should be quick to forgive. That is especially the case with family members. Should they make an apology, the Christian should be quick to accept it, even if it is not framed in biblical terminology.

There is much more that could be said, but the summary of the fifth commandment by the Heidelberg Catechism gives a good starting point.

Q. What does God require in the fifth commandment?

A. That I show all honor, love, and faithfulness to my father and mother and to all those in authority over me, submit myself with due obedience to their good instruction and discipline, and also have patience with their weaknesses and shortcomings, since it is God’s will to govern us by their hand.[iv]

God is the One who establishes families, and also in His providence the specific members of families. They are not all easy to get along with, especially when they do not share a common faith. But in all instances, God is to be worshiped. And so the Christian should live among unbelieving family members with a desire to honor and love them, to help their family unit as needed, to show deference where possible, and to patiently bear with their weaknesses. It is not always an easy ministry, but it is a ministry that when done in obedience to the Lord gives Him great glory.

[i] 1 Timothy 5:8.

[ii] 1 Peter 4:8.

[iii] Ephesians 4:32.

[iv] Heidelberg Catechism #39, https://www.heidelberg-catechism.com/en/lords-days/39.html

Christian Living, church, Culture, Sanctification

COVID and the Church

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There is no shortage of opinions about how to respond to COVID-19. The debate that encapsulates just how polarizing this issue can be is the one surrounding the use of masks. Basically, there are two camps. Some think that all should be mandated to wear masks in an effort to halt the spread of the virus. Others think that the wearing of masks should be left to the individual because the virus will make its way through the population anyway. This article will not definitively solve this issue for you. The purpose of this article is to protect the unity of the church. COVID-19 will be a distant memory one day, and Christians will find themselves worshiping with that person with whom they disagree with so vehemently today. 

Amazingly, though positions on masks may be different, the sins by their proponents are often the same. First,Christians have not been careful to preserve the truth. It is asserted that those who do not wear masks are not loving their neighbors, or that those who are wearing masks are being fearful. These claims may be true, but most likely they are not. Each position is argued citing scientific studies to reinforce the position. Appeals are made to doctors, scientists, and government policies to bolster the preferred perspective. And none of those things make it clear that the motivation of our fellow man is lack of love or sinful fear. Rather than making statements that are likely not true, it is the joyful duty of the Christian to restrict his statements to things that are known to be true.

Consider the claim is that those not wearing masks are not loving their neighbors. The presence or absence of risk is not an indicator of the presence or absence of love. Our lives are filled with risk. I heard the other day of a 39 year-old mother who fell out of a golf cart while carrying a her baby. In an effort to protect the child, she did not brace herself and died as a result of her fall. Was it unloving of the driver to allow the woman to get into the cart knowing there is risk involved? Certainly not. To assert risk equals lack of love is simply not true and demonizes a Christian brother or sister with perfectly loving intentions. To equate the introduction of risk with lack of love is neither fair nor accurate. And we are charged as Christians to promote the truth in the ninth commandment (Exodus 20:16). 

The claim that those who wear masks are fearful. It is one thing to decide not to wear a mask. It is quite another to assert that those wearing a mask are motivated by fear. There are many reasons people may decide to wear a mask in response to COVID. It is not different than other areas of life. People watch their diet and exercise to promote good health. They wear seatbelts when driving. Smoke detectors are installed in homes. None of these are necessarily acts of fear. They are most often just attempts to be prudent. To assert wearing a mask equals fear is simply not true. And we are charged as Christians to promote the truth in the ninth commandment (Exodus 20:16).

Second, Christians have (again) proved themselves prone to pride. In the lack of charity on display between people, also believers, it is clear people have an unhealthy opinion of their own conclusions. The vast majority of folks are far from qualified to make a definitive statement of the benefits or draw-backs of wearing a mask. 99+% of people are just trying to make the best decision they can with their limited understanding. In Ephesians 4:2, Paul urges the Ephesian church to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” People are not “sheeple” if they wear a mask. They are not simple-minded dolts if they do not.

After COVID is over (and that will happen), churches everywhere will return to regular corporate worship. My plea today is that the church behave in such a way as to make that return easy, and free from bitterness and party-spirit. There is an oft-quoted phrase from church history that can and should be applied to the current situation: “In essentials unity, in non-essentials liberty, in all things charity.” Masks are not the indicator of orthodoxy. Be charitable to your fellow-Christian. “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:32).

Christian Living, Man, Sanctification

Is Privilege a Sin?

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Probably like all of you, I have been trying to process through the recent events in our society. First there was all the upheaval because of COVID-19, and then all the civic unrest surrounding the death of George Floyd. People have reacted in different ways, some good, some evil. One thing that I have been considering in this spectrum of response is the apologies that are being made for privilege these days. To give the most gracious response to those who are doing so, I assume their intentions are good, but is apologizing for privilege, specifically white privilege, actually glorifying to God.

I want to state up front that I do not accept the blanket notion of white privilege as it is articulated today. Even on just an anecdotal level, to ascribe blanket privilege to one ethnic group seems to hopelessly over-simplify the complexities of a society made up of millions of intertwined lives. I am a middle-class white man. I am very sure that I have access to privileges that many, many millions of people of a variety of ethnic origins in our society do not enjoy. But there is also another side. I am also very sure that I do not have access to privileges that many millions of people enjoy. Many white, Asian, black, and Hispanic people have access to privileges that I do not.

Anecdotally I have experienced this myself. As a young man, I applied to teacher’s college when pursuing undergraduate studies. While applying for entry into the program, I was required to fill out forms (of course). On the cover page it stated explicitly that visible minorities and females would be given preferential treatment. In that program, I could be counted as being under-privileged. Minorities and women applied from a position of privilege. Again, this observation does not deny that there may be privileges I enjoy in another setting. I am simply making the point that to make a blanket statement on privilege of one ethnic group seems hopelessly over-simplified on its face. However, apologizing for privilege strikes me as problematic for a more significant reason: it is asking forgiveness for something God has not called a sin.

When I hear white Christians apologizing for their privilege, I want to ask them, “For which sin are you apologizing and seeking forgiveness?” Certainly, the Bible condemns showing favoritism (Jam. 2:1-7) and racism (Gal. 3:28), but privilege is not the same thing, and is not in and of itself sinful. In fact, God gives His people the fifth commandment to guide them in their various relationships, some in which they are privileged, and others not. The Westminster Shorter Catechism states, 

“The fifth commandment requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.” (Westminster Shorter Catechism #64). 

Sometimes people are in charge and enjoy certain privileges because of their position. Other times they are peers where the same rights are shared. More often than not, they report to others, living under their authority being deprived of privilege others have. In all of them, it is imperative to occupy those roles with dignity, respecting each other as made in the image of God. But it is also important to recognize God has not described these relationships as sinful by default. To apologize for having a privilege is to call sin what God has not called so.

As I’ve said, there are common-sense difficulties with the idea of blanket white privilege, so I want to leave that term aside. However, dealing generically with privilege, there is no doubt there are gradations of privilege in society. Privilege is morally neutral. Privilege can be held in a sinful way, or can be used to give God glory. Privilege in and of itself is not sin. To ask forgiveness for having it is contrary to the Bible which recognizes God’s providence, and His right to distribute His possessions and gifts throughout the world according to His own will. When these are used unjustly, the church should bring correction to her members. But when used for the glory of God, there is no cause to apologize, no matter which ethnic group you belong to. Within the church we are all God’s children, the body of Christ, and we are to work together in our different places and stations to give Him glory together. That is not the cause for division, but for praise.

Bible, Christian Living, Gospel, Man, Sanctification

Performing good works

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I love the book of Acts. It is a book that contains so many examples of God’s faithfulness to his church. It is a book that gives confidence to the Christian that the church will be preserved by the Holy Spirit, which can be helpful in a time when the church’s strength and influence seems to be waning. Acts is also a book where the work of the Holy Spirit through the early church is described in some detail. For example, the content of the teaching of the early church can be seen in the descriptions of the different “sermons” that are preached by the apostles in this book.

In this article, I want to focus in on Paul’s speech before Festus and Agrippa II in Acts 26. In verses 20 Luke gives a standard outline for a Pauline sermon. It is quite simple: 1. Repent and turn to God; 2. Perform deeds in keeping with repentance. In my experience, the first point in his sermon would be commonly recognized by most Christians. But since today’s church in the West leans more toward antinomianism, the second point may cause some to bristle.

It is important to separate the justification of the believer from any sense of works. The free gift of the gospel given by grace through faith is a doctrine that demands protection. It has been attacked throughout the history of the church. One manifestation of such an attack comes through the Pharisees. The Savior describes these men as white-washed tombs which look pretty on the outside, but on the inside are filled with dead men’s bones (Matt. 23:27ff). They were busy doing lots of stuff, but on the inside they were decayed. However, comparing the Pharisees to the 2ndpoint of Paul’s outline, there is a significant difference. Whereas the Pharisees performed many deeds, their deeds were not in keeping with repentance.Paul is calling the Christian to live out the principle in James 2:17: “So also faith by itself, if it does not have works, is dead.” Paul’s point is that repentance and turning to God leads to deeds in keeping with that repentance.

Scripture has examples of the change that takes place in a converted person. Luke 8:26ff records the deliverance by Jesus of the Garasene demoniac. This man was tormented by a legion of demons. While casting them out, they asked Jesus if they could take up residence in a herd of pigs. As a result, the pigs rushed down the steep bank and were drowned. The response of the residents was to ask Jesus to leave. But the healed man literally begged Jesus to be allowed to accompany him (v. 38). Jesus refuses his request, instead commanding the healed man to tell people all that had been done for him, which he does with enthusiasm (v. 40). That is a biblical example of performing deeds in keeping with repentance. The demoniac no longer does the perverse deeds associated with his demon possession. Now he follows his Savior, obeying him in all things. His deeds flow from his deliverance. They do not lead to his deliverance.

These deeds are the second plank of Paul sermon. Once the human heart is given new life unto salvation, Paul expects this man, woman or child to perform deeds in keeping with repentance. The language of Christians doing or performing deeds may make the Christian uncomfortable. It can even evoke cries of “Legalism!” But for Paul it is the natural fruit of a life changed by the Holy Spirit. The key is to view these deeds in light of God’s work of sanctification, rather than justification. So in what ways can the Christian today perform deeds in keeping with repentance?

The way of the flesh and the way of the Spirit are opposites in Scripture. For example, the works of the flesh are seen in strife, jealousy, and fits of anger while the fruit of the Spirit is peace. The work of the flesh is sexual immorality but the fruit of the Spirit is faithfulness (Gal. 5:20, 22). So, Christian, do you want to perform deeds in keeping with repentance? Then you must do the opposite of what your flesh desires, in accordance with God’s word, ensuring that your deeds are not an end in themselves, but are “in keeping with your repentance.”

The point of this article is not any specific application. These may come later. Rather it is seeking to recapture a biblical truth: the life of the converted Christian should be characterized with a preoccupation toward personal piety and holiness. That is not legalistic. That is the natural fruit that flows from the heart that is redeemed by grace through faith.

10 Commandments, Christian Living, Sanctification, Sin, theology

Degrees of Sin and Punishment

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The Bible teaches that there are degrees of sin and punishment. However, your average Christian tends to think, “All sins are equal in the eyes of God.” This is a common misconception about the nature of sin and judgment. If we examine God’s Word, however, we will gain a better understanding of our sin, God’s righteousness, and Christ’s love.

In the Old Testament, God’s Law makes it clear that some sins are more heinous than other offenses. For example, if a person sins knowingly against God, it is more offensive to God than if it was done unintentionally. The Law says, “You shall have one law for him who does anything unintentionally, for him who is native among the people of Israel and for the stranger who sojourns among them. But the person who does anything with a high hand, whether he is native or a sojourner, reviles the LORD, and that person shall be cut off from among his people” (Numbers 15:29-30). We should take note that if a person sins with a high hand, he has committed a greater offense, and he will receive greater punishment. This is because sinning with a high hand is more displeasing to the Lord because of the deliberate nature of the offense.

In the New Testament, Jesus explains that greater degrees of sin will be met with greater degrees of punishment. The Lord says, “Woe to you, Chorazin! Woe to you Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you” (Matthew 11:21-22). Although Jesus had given them greater reason to repent by performing many miracles, they had not repented; therefore, their rebellion was greater because it was in the face of greater light. The same is true for the city of Capernaum: “For if the mighty works done in you had been done in Sodom, it would have remained to this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you” (Matthew 11:23-24). The phrases “more bearable” and “more tolerable” in connection with the final judgment reveal degrees of punishment. In God’s courtroom, the punishment will fit the crime.

In addition, Jesus teaches how God holds us accountable for what we know. If we sin against knowledge, then we will receive greater condemnation. “And the servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more” (Luke 12:47-48).

None of this should be taken to mean that some sins are not serious. Every sin is a personal offense against a holy God. Every sin breaks God’s law (1 John 3:4) and invites God’s wrath (Romans 2:5). Even a single sin separates us from God (Isaiah 59:2)! “For whoever keeps the whole law but fails in one point has become accountable for all of it” (James 2:10). But if all sin is serious and there are degrees of sin and punishment, how do we strike the balance?

The Larger Catechism helps us to understand. How we need to be well-catechized in these days of theological confusion! On the one hand, the Catechism reads: “Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserves his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ” (Q. 152). On the other hand, the Catechism teaches us: “All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others” (Q. 150). So the Catechism reminds us that all sin deserves God’s judgment, but some sins are more evil in God’s sight than others. This is a much more balanced statement than the common platitude: “All sins are equal in the eyes of God.”

So why does it matter that we affirm degrees of sin and punishment? One reason is that it promotes the righteousness of God. Righteousness calls for the punishment to fit the crime. God will punish the wicked in proportion to their crime. Hell will not be a cosmic overreaction. Although all the wicked will end up in an eternal hell, Scripture indicates that it will be more severe for those who committed greater offenses against God. All those who suffer in hell will receive their justly deserved punishment. If we placed a sign over heaven, it would read, “Grace Unknown,” but if we made one for hell, it would read, “Wrath Deserved.”

This teaching also enhances our pursuit of personal holiness. There is a temptation to excuse some of our more serious sins because we know we have many sins in our lives. Foolishly, we might think, “What difference does one more sin make when I have so many?” After all, we all sin in word, thought, and deed on a daily basis (James 3:2, Larger Catechism 149)! But we must remember that our sins against knowledge are more heinous than our other unintentional sins. We dare not excuse greater offenses because we are always falling short in lesser areas! “So whoever knows the right thing to do and fails to do it, for him it is sin” (James 4:17). Let us declare war on all our sins! Great or small, we are called to put all our sin to death in the power of the Holy Spirit (Romans 8:13; Colossians 3:5)!

Understanding the degrees of sin and punishment should turn our eyes to the greatness of our Savior’s love. When Jesus died on the cross, he died for all the sins of all his elect. Yes, he died for our unintentional sins, but he also bore God’s wrath for all the sins we committed with a high hand. What punishment he must have endured at our expense! We cannot even fathom the depths of his agony as he purchased us with the blood of the everlasting covenant! Although there are degrees of sin and punishment, there is no sin too great for God’s love, Christ’s sacrifice, and the Spirit’s power. “As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent” (Westminster Confession 15.4).

Man, PCA General Assembly, Sanctification, theology

Racial Reconciliation and the Gospel

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the Bible

The report of the Ad-Interim Committee on Racial and Ethnic Reconciliation has been made available here. It seems like some weeks have passed and there has not been much discussion on the report at all. So I want to try to offer some thoughts in the hope of beginning some public dialogue over the contents of the report as the PCA anticipates considering it at the 46th General Assembly in June.

The report opens with some affirmations and denials. In their denials the report makes a strong statement on the primacy of our identity in Christ, as well as the rejection of racism, Marxism, and Socialism. It is right to take this stand at the start of the report. To call racism a sin is certainly consistent with the 5th commandment where we are taught to give due honor to our peers. As the statistical findings of this report bear out, these opening affirmations and denials would be accepted by an overwhelming majority of PCA Teaching and Ruling Elders, and rightfully so.

After the preliminary statements are made, the report lays out the biblical and theological foundations for the conclusions of the report. These biblical and theological foundations are supplemented with confessional support. I appreciated the authors’ attempts to argue their position from Scripture and the Westminster Standards.

However, I want to suggest that, at the outset of this process, there is an unhealthy emphasis when it comes to the area of racial reconciliation in the PCA. The report cites the action of the 44th General Assembly which recommitted itself “to the gospel task of racial reconciliation.” It may seem like trifling to some, but I take great exception to calling racial reconciliation a “gospel task.”

The gospel is the good news. Not just good news that the weather will be nice tomorrow, or that a salary increase is on the way, or that your enemies will become your friends. It is the good news of salvation, the account of the redemption of man through the mercy of God. In eternity, God set in motion his plan for redemption in which he satisfied divine justice against sin through the substitutionary sacrifice of his perfect and sinless Son. It is the church’s great privilege to set this good news before themselves by way of reminder, and the world as a general call to repent and be saved. Showing man his need for salvation in Christ is a gospel task. Calling men and women to repentance from sin is a gospel task. However, racial reconciliation as a work on its own is not a gospel task. By calling racial reconciliation a gospel task, it has been elevated to the same level as the declaration of the gospel.

My main concern with this heightened designation of racial reconciliation, is that racial reconciliation sits outside the core of the gospel. You can be free from the specific sin of racism and still end up in hell. People who are unregenerate can work toward racial reconciliation and even accomplish a large degree of success. Two unbelievers might be able to reconcile hostility they had toward each other over race or ethnicity and yet not be any closer to the kingdom of heaven. Some of the most racially integrated cultures are also some of the most godless. Racial reconciliation is not the good news. Instead, it must be applied and understood in the context of the gospel task of the church, which is to declare redemption in Christ.

Words and labels matter. To maintain a proper balance when it comes to the topic under discussion, it is important to avoid category confusion. Racial reconciliation is not a gospel task, but a fruit that will be seen in the lives of true Christians. That is an important distinction to make. We must guard ourselves against elevating racial reconciliation to the same level as the message of salvation in Christ, and I am afraid that, however inadvertently, the report incorporates the kind of category confusion I have described above.

My concern with this committee and its report is not with the individual members. In my limited interaction with them they seem to be sincere, God-fearing men who desire to help build up the church of Christ. My problem is with the assignment in general and the content specifically. It is right to call the church to repent of sins, but it seems strange to me to give such prominence to one of the many sins present in the church.

More to follow…

10 Commandments, Belief about God, Love for God, Man, Marriage, Sanctification

Love from God, Love to Man

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“You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and  your neighbor as yourself.” – Luke 10:27

The proper expression of love starts with an understanding of God’s love for his people. Love, properly understood, is always expressed in relation to God. It is by understanding the love of Christ at the cross that the depth of man’s love for God finds its proper mooring.

Loving people is not arbitrary self-expression based on a fluttering heart. It is constrained by God’s affirmation of proper and good interaction between people. His guide is given in the Decalogue with the last six commandments forming God’s prescriptions for human relationships.

Honor your father and your mother. Beyond family relationships, this commandment addresses any authority relationships. Those in authority are honored because all authority is from God. Respect for men is actually a secondary result flowing from respect for God. For those in authority, there is also a recognition that any authority is given by God in trust. Human authority does not act autonomously because it is a position of stewardship.

You shall not murder. Angry passions may never rule over a man. That does not mean they never do, but it does mean that when they do, man sins. Jesus taught that “everyone who is angry with his brother will be liable to judgment” (Matt. 5:21, ESV). By despising God’s creatures made in his image, passions of unrighteous anger actually dishonor God.

You shall not commit adultery. Adultery is the violation of the covenant made between a man and a woman. The lusts of the flesh may not reign in relationships between neighbors. Beyond physical violations of this commandment, Jesus again teaches us that “everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” (Matt. 5:28, ESV). God has reserved physical intimacy for marriage covenants. To disregard God’s design is to dishonor him.

You shall not steal. Passions over another man’s possessions should never direct men. When men are led to the point of thievery, they blame God for not giving them what they want. But God has given us his Son, our Savior, a far greater gift than any material possession.

You shall not bear false witness. The Bible teaches that God does not lie, neither is it possible for him to do so (Heb. 6:18). His character assures his people of the certainty of his promise of salvation. As the Savior does, so should his people.

You shall not covet. God is the giver of all things. Man’s heart quickly shows in what way he receives his gifts. If he longs he covets his neighbor’s house, he show himself to be like Israel in the desert, wanting what he does not have. To covet is to charge God with neglect. And yet man’s contentment toward him is so often expressed through his thoughts his neighbor’s possessions.

Love always requires an object. In fact, love is an expression of feelings of affection according to God’s law with the other’s best interest at heart. They originate in our understanding of his love for us, apart from which we would be dead in our sins. But he has given us life. Now we must go and serve him and our fellow man according to his desires.

Bible, Culture, Man, Sanctification

What’s Love Got to Do With It?

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Heart Tree

“Anyone who does not love does not know God, because  God is love.” – 1 John 4:8

Love is one of the great mysteries of this life. Songs and poems have been penned to try to explain its powerful sway. Plays, movies and books have been written around its theme. Philosophers and religious leaders have struggled to define it. Yet according to the apostle John, love is the Christian obligation. So we better understand what love is if we are obligated to practice it. The pope and his ilk are traversing the globe defining love as social justice, environmentalism, and other such things. But is that the biblical understanding of love? Let us take a moment to examine whether that is true.

Before we get to define what love is, we must first understand how we can get it. 1 John 4:7 tells us that love comes from God and that our love is an evidence of being born from God. That is an important boundary marker. It means that those who are not born of God cannot actually truly love, in the biblical sense of the word anyway. The apostle is saying that love is a uniquely Christian behavior. This opens up a host of rabbit-trails for us to potentially chase, but let us stay focussed on the task of understanding what love is.

The Apple Dictionary on my computer defines love as “an intense feeling of deep affection.” Certainly this definition contains part of the truth. Love is a feeling, but it is not only a feeling. Love is a feeling that requires expression. That is one of the reasons we buy presents and perform acts of kindness for each other. We must express our affections for one another in action, otherwise love is of no use. And yet there must be some overriding principle that helps us understand what action should govern our feelings of affection. Again the apostle John helps us: “For this is the love of God, that we keep his commandments.” (1 John 5:3a). So what the Bible is teaching us is that love is a three-fold thing: first, it is a fond affection; second, it requires expression; third, this expression is governed by the commandments of God.

Think of love as it finds its expression in God’s work of redemption. The Father loves the world. But he does not love it as an exercise of feeling. He expresses this love in the sending of his Son to accomplish this redemption for us. Then the Son and the Father together send the Holy Spirit to strengthen and sustain his people as they wait for the final consummation of the kingdom of God. God does that sacrificially and for the good of his people. When God expresses love to the world he does so according to the following definition:

Love is an expression our feelings of affection according to God’s law with the other’s best interest at heart. 

So when John says that love is from God, he is not kidding. Love is from God and it ought not surprise us to find its perfect expression in his work of redemption. Next installment we will consider man’s expression of love following the definition above.