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.

The Beauty of the Bride

Some say the Church must appeal to the lost and make itself more attractive to 'the world' in order to draw people to attend worship services. They reason that the mission of the Church is evangelism, and the success of the Church must be measured by the rate of its growth, therefore all activities must be oriented toward growth; growth is defined by numbers, therefore the Church must direct all its efforts, including worship, toward attracting lost souls to the Church. Therefore, worship service must be made appealing to 'the world' with irreverent music and visual aids, coarse language, a loose grip on scripture and the mandates of God, flashing lights, or any number of other lures.

Those who reason this way are mistaken. To them, God says:

"Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man's conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake. For God, who said, "Let light shine out of darkness,"made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us." ~2Corinthians 2:2-7

As the whore scorns the virgin, so 'the world' scorns the Church of God. Shall the virgin paint her face and expose her flesh for the sake of fellowship with the whore? Shall she debase herself, discarding her virtue as if it were refuse, for the sake of fellowship with the whore? What quality of fellowship will the virgin then have to offer to the whore? In order to 'save' the whore, shall the virgin become a whore?

No. Indeed not. Not all the lost will be saved. It is not for the Church to decide. Indeed the Body of Christ saves no one. Only Jesus saves. The virgin shall "Let light shine out of darkness" as a beacon of hope and a reflection of the glory of God. So also shall the Bride of Christ.

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