It Is Finished!

I heard a pastor on the radio this morning say “if you don’t feel remorse the instant you commit a sin, then I have to wonder if you are truly a child of God.” This is false teaching.

It is an obvious and irrefutable fact that everyone is different in some, perhaps many, respects. Not everyone will feel remorse for sin immediately. Sometimes, remorse comes later. It may come in an hour or a few hours. It may come the next day. It is patently false to assert that every believer will feel remorse for sin immediately. There is no Biblical basis for such an assertion. It is false teaching.

When a pastor says “if you don’t do X, then you are not truly saved”, his listeners may naturally begin to think “since I want to be truly saved, then I must do X”. Now the pastor has added something to the gospel. X might actually be a good thing to do, but doing it does not contribute to the completion of our salvation and doing it does not cleanse us of the sin we just committed. There is nothing we can do that has any ability to cleanse us of our sins. What can wash away my sin? NOTHING!

…but the blood of Jesus.

Doing X cannot undo or cleanse us of our most recent sin. It cannot make us right in God’s eyes again. There is no such thing as being made right in God’s eyes again. The one and only thing that ever made us right in God’s eyes in the first place has made us right in God’s eyes forever. Our salvation can never be lost. Therefore, it can never be restored.

We are finished being saved. There is nothing else we must do to be saved. We already have victory in Jesus. We can do ourselves a tremendous disservice if we neglect to further explore, comprehend, and embrace the extent and magnitude of the victory that Jesus has won for us. But, it is already complete. Not only is there nothing that we can do, but also there is nothing left to do. Our salvation is complete. We are finished being saved.

Gospel vs. Moralism in Preaching

Preaching Morality vs Preaching Grace – Bryan Chapell

“Be” messages full only of moral instruction imply that we are able to change our fallen condition in our own strength. Such sermons communicate (although usually unintentionally) that we clear the path to grace and that our works earn and/or secure our acceptance with God. However well intended, these sermons present a faith indistinguishable from that of morally conscientious Unitarians, Buddhists, or Hindus. . . .

The fundamental biblical truth that differentiates the gospel from a morality lesson is the assertion that our works always remain tainted by our humanity. Of themselves our actions can never earn God’s blessing or secure his favor (Isa. 64:6; Luke 17:10). Although there are blessed consequences to heeding divine commands designed for our good, mere conformity to biblical commands offers no heavenly merit. If we had to earn grace prior to, or after, our salvation it would not be grace that we gained.

There are many “be” messages in Scripture, but they always reside in a redemptive context. Since we cannot be anything that God would approve apart from his sanctifying power, the source of that grace must permeate any exhortation for biblical behavior. “Be” messages are not wrong in themselves; they are wrong messages by themselves. People cannot do or be what God requires without the work of Christ in, for, and through them. Simply railing at error and hammering at piety may convince others of their inadequacy or callous them into self-sufficiency, but these messages also keep true godliness remote. Thus, instruction in biblical behavior barren of redemptive truth only wounds, and though it is offered as an antidote to sin such preaching either promotes pharisaism or prompts despair. Christ-centered preachers accept neither alternative. . . . The holy standards that pierce the heart whenever people recognize the depth of their divine obligations become salve to their souls when we preach their fulfillment in Christ and their enablement by His Spirit. . . .

When we exhort congregations to stand for God against the assaults of Satan we must never forget the balance of the Pauline imperative: “Finally, brethren, be strong in the Lord and in the power of his might” (Eph 6:10, KJV). Amidst his most strident “be” message, the apostle remained Christ-focused. Today’s preacher has no lesser task.

Faithful expository preaching unfolds every text in the context of its redemptive import. The success of this endeavor can be assessed by a bottom-line question every preacher should ask at the end of each sermon: When my listeners walk out the doors of this sanctuary to perform God’s will, with whom do they walk? If they march to battle the world, the flesh, and the devil with only me, myself, and I, then each parades to despair. However, if the sermon has led all persons within sight of the Savior and they now walk into their world with his aid firmly in their grasp, then hope and victory brighten the horizon. Whether people depart alone or in the Savior’s hand will mark the difference between futility and faith, legalism and true obedience, do-goodism and real godliness.

Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon, Baker, 1994, p. 284-286.

Love vs. Legalism

In Crazy Love, Francis Chan writes:

Most Christians have been taught in church or by their parents to set aside a daily time for prayer and Scripture reading. It’s what we are supposed to do, and so for a long time it’s what I valiantly attempted. When I didn’t, I felt guilty.

Over time I gradually realized that when we love God, we naturally run to Him—frequently and zealously. Jesus didn’t command that we have a regular quiet time with Him each day. Rather, He tells us to “love the Lord your God with all your heart and with all your soul and with all your mind.” He called this the “first and greatest commandment” (Matt. 22:37-38). The results are intimate prayer and study of His Word. Our motivation changes from guilt to love.

This is how God longs for us to respond to His extravagant, unending love: not with a cursory “quiet time” plagued by guilt, but with true love expressed through our lives.

What Francis Chan says about a "quiet time" can also be said just as accurately about tithing, church attendance, evangelism, or any number of other activities against which we have learned to judge one another and ourselves.

Evangelical Legalism

Reclaiming the Doctrine of Justification

Here's what ails us...

This, however, did not bring him assurance, but only doubts. For his assurance depended, not so much on God's promise to the ungodly as ungodly (Rom.4:5), but on his ability to see growth and improvement in his Christian walk."
[...]
A few years ago Will Herberg and other commentators noted that a predominant aspect of North American religion was that we have faith in faith. One American evangelist, in fact, wrote a booklet, "How To Have Faith In Your Faith."
[...]
Some of the preaching in evangelicalism--certainly some of the Sunday school material, some of the primary addresses by retreat speakers and Christian leaders--all taken together as the basic spiritual diet, tend to reinforce that old intuition that good people are the ones who are saved and that those who are not so good are the ones who are lost.

Here's the cure...

The motif in the New Testament, and in the Reformation is that Christ's death was outside of me and for me. It is not primarily something that changes us. After one has been declared righteous by grace through faith, this grace will begin to change us (sanctification); nevertheless its changing us is certainly not what justifies us. In Roman Catholicism, and in John Wesley's work, what makes us acceptable to God is his internal work of renovation within our hearts and lives.
[...]
[T]he Reformation tradition acknowledges that there are biblical texts that speak of sanctification as complete already. This is not a perfection which is empirical or observable, but a definitive declaration that because we are "in Christ," we are set apart and holy by his sacrifice (1 Cor.1:30; Heb.10, etc.). Anybody who is in Christ is sanctified because his holiness is imputed to the Christian believer, just as Jesus says in John chapter seventeen, "For them I sanctify myself, that they too may be truly sanctified." God sees the believer as holy. That means that Wesley should not have terrified Christian brethren with texts such as, "Without holiness, no one will see the Lord." The Christian is holy--it's all imputed. And then there are texts that say, "Be holy as I am holy." What would the reformers do with that? They would say we are called to be holy. But why should we be holy if we are already perfect in Christ? Because we are saved unto good works, not unto licentiousness, according to Romans chapter six; the question has been asked before.
[...]
In other words, even a Christian can be saved.

Hints, Allegations, and Things Left Unsaid

I'm sure every believer in America has heard Christians being accused of being hypocrites. Several years ago, I wondered if it might be true and dealt with this question honestly. It was easy then, because as a recent convert, I did not feel that the accusation applied to me. I was new at this and felt no responsibility for the reputation that may have been earned. In my conclusion, I was in agreement with my fellow believers: some professing Christians, who may or may not be the genuine article, are overly judgemental and angry. The rest of us also sometimes appear to be hypocritical because, in our imperfection, we can fail to live up to our ideals.

Now, as an adult more confident in my faith, I have very little concern for false accusations. But I find an interesting irony. I do not believe that Christians are generally hypocritical. We do not judge people for things of which we are guilty. In fact, good discipleship leads us away from judging people at all. In that sense we are not hypocritical. That is, not usually and certainly not intentionally. However, I do believe we Christians are most definitely hypocrites. But I use the term in an entirely different way from that used by those who hurl angry accusations at us because they groan under the pressure of their own sin.

I have become quite good at controlling my behavior, especially when not alone. While the reputation for being hypocrites as earlier described is largely false, Christians have earned a reputation for being uptight sticks-in-the-mud because, somewhere in the dark recesses of our hearts, we do know that we must protect ourselves from opportunities to be who we really are. Our impulses must be suppressed. This also improves as we grow in Christ, but it is also very easy to disguise. We spend so much thought, energy, and prayer in correcting our behavior, I fear we neglect our hearts. Again, I find in myself another way in which I may inadvertently try to achieve righteousness. Perhaps, not to earn heaven, but in order to please God and, unfortunately, probably also to please man. However, keeping quiet about feelings of anger, selfishness, pride, etc. does not result in less sin. Rather, it results in habits of hypocrisy and, perhaps, even pride. We become actors.

We really are hypocrites, not as a result of judging others for that of which we also are guilty, but because we hide the truth in our hearts behind a facade of righteous behavior. We wear masks which, by the way, God sees through. I would rejoice with my brothers and sisters if we could all be honest with each other, even to the point of expressing the selfishness, anger, and impatience we sometimes feel, just so that we could share in those struggles, overcome them together, and build each other up in love.

I'm not quite suggesting that we should say and do the things we truly desire to say and do. I do suggest that we truly desire to say and do the things we should say and do. I do not know the path to this end, but I do know that somewhere along the way, we must pass through a place where we are exposed in bright light and our weaknesses are revealed. We are all familiar with the concept of confession, but let us confess the truth for a change and leave none of our own stones unturned. Let us face the truth of our own sinfulness, which is found not in our sins, but in our very selves. Let us embrace not only our weakness, but also that of our brothers and sisters—not to revel in it, but to fully accept it.

Then, let us turn to Jesus who IS our righteousness. His righteousness for us did not stop at the cross. It is not limited to his intercession for us. He is also righteousness in us. We must not fear our feelings and hide them behind righteous acts. Rather, we must confess them and be filled with the Holy Spirit.

You have heard that it was said to the people long ago, 'Do not murder, and anyone who murders will be subject to judgment.' But I tell you that anyone who is angry with his brother will be subject to judgment. ~Matthew 5:20-21a

But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong. ~2 Corinthians 12:9-10

What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through Jesus Christ our Lord! ~Romans 7:24

Hat tip: Collective Soul

Depravity & Legalism

I think it's fair to say our depravity leads us to legalism in at least two ways. First (the one I normally think of), I want to know the rules so that I can dispense with knowing Jesus. You know, if I can just know what hoops to jump through, I can skip the relationship that is so much more emotionally and intellectually demanding than a mere list of "dos" and "don'ts".

But the second way that I see depravity leading to legalism is more insidious, I think, because it is more subtle and possibly more dangerous. Because we know that we are all depraved, we don't trust each other. You cannot know for certain whether I really feel remorse for sin. You cannot know if I have truly put my faith in Christ. So, in the first part, you might feel it necessary to make a determination about my standing before God by assessing my outward behavior. While I would not say such assessment has no purpose at all, I have seen Christians sincerely desiring righteousness in others and 'purity' in the church (that is, the absence of unbelievers) conscientiously judge another by what can be observed, as if his salvation depended on his own righteousness. I know you've seen it too.

In the second part, my ability to lie and my depraved inclination to it are the valid reasons for your mistrust. Aware that you cannot know my heart, I may believe that I am 'free' to lie with impunity. I may claim salvation that I do not have. Having salvation or not, I may claim remorse I do not feel. Thus, in addition to these sins, I may be complicit in the conspiracy of legalism in order to avoid its judgment.

And, perhaps, therein lies the most grievous irony. You and I can relate to these temptations to legalism because, I suppose, they are shared by us all. But the darkest part of the sin of legalism is its misdirection. While we must most certainly and sincerely fear God's judgment, legalism turns us away from the fear of God from whose wrath we can only be saved by faith in Jesus Christ. Legalism tempts us to fear instead the trifling and fickle judgment of man from which we attempt to escape by pretending to have no need for Jesus.

Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. ~Matthew 10:28

I am a Pharisee in Need of a Savior

To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.'

"But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.'

"I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." ~Luke 18:9-14

I used to think we might appropriately think of ourselves or others as Pharisees if we or they added many rules to scripture, then judged those who do not follow these new rules. But, as often happens, I see things differently now. I see more.

I’ve heard the passage above taught several times. As I mentioned previously, I left those times of instruction thanking God for this teaching and thanking God that I was not like that Pharisee. But I misunderstood what is being taught in scripture. Part of my problem lies in my understanding of this phrase “humbles himself”. This makes me think of someone who is not in humble circumstances, but does not boast or take credit for his lofty circumstances.

But, in truth, the Pharisee is as much a sinner as the tax collector. This is not because he committed vile acts, but because no amount of his righteous behavior can diminish his need for Jesus. Therefore, his circumstances are humble. For all his righteous acts, he is like the tax collector. In order to “humble himself”, he must confess the truth of his need for God.

In addition, I thought the Pharisee derived his sense of his own righteousness from having obeyed various and sundry rules and regulations that had been added to the Law, rather than only from the righteous behavior required by scripture. I see now that, according to righteousness as I have always understood it (i.e., outward obedience), the Pharisee was a righteous man. He strives for the things for which I’ve always been taught to strive. But he and I both do it for the wrong reasons. We must be obedient to God’s commands in order to please him, to honor him, to fellowship with him. But to obey in order to be counted righteous before God can only result in failure!

But this is what I have been taught! This is the teaching I received, inadvertently, of course, but nonetheless. From the body of Christ: my Sunday school teachers, my pastors, my friends, the preachers and teachers on the radio and television I have learned that my salvation must be questioned if my lifestyle is not beyond reproach. By necessary implication, if my lifestyle is beyond reproach, then I am on my way to heaven. Our churches preach and teach righteousness, and this is critically important. But, we have let suffer (though we would never abandon!) the preaching and teaching of Jesus Christ, our one and only savior!

For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

"You have heard that it was said to the people long ago, 'Do not murder, and anyone who murders will be subject to judgment.' But I tell you that anyone who is angry with his brother will be subject to judgment." ~Matthew 5:20-21a

According to the same misguided thinking of mine, I thought this passage in Matthew taught that we must not only live righteously in our outward behavior, but in our hearts and thoughts as well. This is not entirely untrue. But, I think the point here goes beyond striving for pure hearts. I believe the Lord’s purpose here is to teach, not only that outward obedience is insufficient for righteousness, but also that righteousness is out of reach for us to achieve on our own. Jesus was not saying merely that in order to qualify for heaven, we must avoid unrighteous thoughts as well as actions. Rather, he was saying that the righteousness of these Pharisees will not qualify them for heaven as they so clearly believe. Instead, sufficient righteousness for the kingdom of heaven is unattainable!

"Are you still so dull?" Jesus asked them. "Don't you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of the mouth come from the heart, and these make a man 'unclean.' For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. These are what make a man 'unclean'; but eating with unwashed hands does not make him 'unclean.'" ~Matthew 15:16-20

I derive peace and satisfaction from my righteous behavior, perhaps even pride. For my unrighteousness, I lacerate my own spirit. As for others, who can be admired? Who is perfect in righteousness? Who can be saved? All the righteous behavior in the world cannot save us. We need a savior! Yes, I am very dull, but it’s getting clearer.

What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through Jesus Christ our Lord! ~Romans 7:24a

I Need a Savior

I was born in sin. I have always been a sinner. I have thought for so long that I am a sinner because I sinned. Everyone does it; therefore, we are all sinners. However, I believe now that I had it backwards. I am not a sinner because I sinned. Rather, I sin because I am a sinner. I have a body of ‘flesh’, a ‘sin nature’. Sin is not merely what I do. It’s what I am, unavoidable, undeniable. I am a sinner.

I have been involved in theological discussions wherein I made a distinction between sin committed intentionally with forethought and malice on the one hand and sin committed out of impulse, habit, or even ignorance on the other hand. I judged sin committed in true ignorance to be of lesser severity. This distinction may not be entirely without merit, but it is a dangerous one because both disqualify us from survival in the presence of God. The truth is, the sin I do in ignorance or that I might immediately take back is thoroughly sufficient for condemnation.

Even the slightest impurity is a deal-breaker. Anything less than 100% death to self is sin. Anything less than all the sacrifice and devotion I can give to God in every moment is sin. It can even be reasonably argued that everything we do is sin (or, at the very least, has sin in it) because we cannot do anything with perfectly selfless intent. Even the slightest self-interest at any time, under any circumstances is sin. I can be pretty good, relatively speaking. I often am pretty good. I may as well toot my own horn at this point because the ability to be that good — good enough — is impossible for me. I need someone to be perfectly righteous for me because I can’t do it. I need a savior.

This has critical implication for those who believe you can lose your salvation, though this thought is meaningful for me as well. I imagine an Arminian might ask himself daily, “Have I lived righteously today, so that I do not lose my salvation?” But, if we are sinners as I now understand it, then this question is irrelevant because the answer can never be “yes”. A better question would be, “Have I lived today in such a way that I no longer need Jesus, so that I do not lose my salvation?” This question addresses the unattainable requirement for perfection. If it were true that I could lose my salvation, then I would have lost it the very moment I received it. If salvation can be lost, then there can be no keeping it. But, praise God! I don’t need to keep my salvation. Jesus obtained salvation for me and keeps it for me. He has secured a rescue for all of us, and our rescue is secure.

There are implications also for my attitude of gratitude. I’m reminded again of Luke 7:36-50 because, once again, I see salvation as a greater gift than I have previously understood it to be. Not only have I broken the whole Law, but I am always breaking it! I am always behaving in conflict with the pure, righteous character of God, which is represented by the Law. Praise God because Jesus has fulfilled the Law on our behalf! I am a sinner. But, God has chosen to save me in spite of this truth. Not only so, but he desires to be in fellowship with me — even me! — to teach, guide, and encourage me in spite of the foul, ugly truth of my identity as one who, from birth, is in rebellion and war against God. Even though I already believe in election, this understanding helps liberate me from the idea that I must strive for enough righteousness in order for Jesus to remain in me. After all, I never could and I never will. Yet, he remains. I am a sinner. As such, I am precisely the kind of person Jesus saves. And he does. He doesn’t merely make up the difference between me and God, as if I am able to approach righteousness, but can’t quite make it all the way. Jesus doesn’t merely complete the work of righteousness that I am unable to complete. Rather, he does all the work of righteousness because I can do none of it! From my home at the greatest depths of degradation and desperation, Jesus has saved even me and brought me to the greatest heights of glory and joy! May the name of the Lord be praised forever.

Implications abound! As for my pride, haven’t I been legalistic in my attitude toward myself and toward others? Have I not been confident in my own righteousness, not realizing that, even though I do not murder, steal, or commit adultery, but do (sometimes) fast and tithe, yet I have no righteousness of my own? Though I’ve heard this passage taught several times, I think I now begin to understand. I used to think this Pharisee was mean and selfish to be so insensitive. I thanked God that I was not like him. But, he's not mean. He's just me.

To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.'

"But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.'

"I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." ~Luke 18:9-14