If we confess our sins (1 John 1:9)

PURPOSE OF THIS POST: To come to a correct understanding of 1 John 1:9 and of what it means “to confess our sins.” BACKGROUND: At first glance, this verse can appear to be teaching us to regularly confess our sins so that our sins are forgiven. This is how the verse has been mistakenly taught in the past, perhaps because of some carryover from the Roman Catholic practice of confession. A careful reading of the verse, however, reveals John is actually teaching us about the nature of our salvation. When we “confess our sins,” God forgives us (all) our sins and cleanses us from all unrighteousness. Therefore, this confession of sins results in salvation. This post studies this verse to understand its true meaning.

The epistle of 1 John can be viewed as a letter that assures true believers of their salvation by walking them through a series of spiritual tests. If you pass the tests, you should be assured in your faith, but if the tests raise doubts and concerns, you need to examine your faith to see if it is real.

Before John gets into his spiritual tests, he presents a series of contrasts between the one who merely claims to be a follower of Jesus and the one who actually is a follower of Jesus. Verses 1:6 and 1:7 form one such contrast and verses 1:8 and 1:9 form another. We will examine these verses to see what they tell us about true faith.

If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

1:6 – If we say/CLAIM “we have fellowship with Him,” but we walk in darkness, we are still unsaved and have an evil, unbelieving heart (Hebrews 3:12) and we do not believe in Jesus.

This is then contrasted with 1:7.

1:7 – BUT, if we walk in the Light (that is, if we believe in Jesus and walk with Him),

Result 1 – we have fellowship with one another (according to 1:3, believer has fellowship with believer and believer has fellowship with Father and Son), and

Result 2 – the blood of Jesus His Son cleanses us from all sin. (Emphasis mine.) That means that all our sin – past, present, and future – has been washed away. This is a one-time event that occurred at salvation.

If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.

1:8 ‘we say/CLAIM “we have no sin,” we are refusing to confess our sin. That is, we will not acknowledge that we are sinners, and therefore we deny that we need forgiveness. As long as we say/CLAIM we have no sin, our sin will never be forgiven. The Lord will never forgive the one who denies their sin. The one who claims to have no sin cannot be saved.

Result: ‘we are deceiving ourselves and the truth is not in us.’ We are living in an ongoing state of self-deception. The truth is that all have sinned and fall short of the glory of God (Romans 3:23), but we are rejecting and ignoring that truth. Romans 5:12 declares that all sinned, but we CLAIM that “we have no sin” to confess or be forgiven.

In Luke 18:10-14, Jesus tells a parable about a Pharisee and a tax collector. The Pharisee is proud of his religious performance and the tax collector simply beats his breast saying, “God, be merciful to me, the sinner.” And the tax collector receives mercy from the Lord because he acknowledges his sin and begs the Lord for mercy. Just so in this pair of verses. Some claim that they have no sin and so have nothing to confess. They will perish. But there is the contrast.

1:9 – “(But) If we confess our sins”

This confession of sins has in view the acknowledgment by the convicted sinner that they have transgressed the Law of God and are justly condemned for their sin. They know they deserve the wrath of God. The person has been brought under full conviction by the Holy Spirit (John 16:8) and feels the weight of their sin. The person fully and unreservedly confesses their sins to the Lord. This confession is synonymous with repentance unto salvation. It is the cry from David which said, “I acknowledged my sin to You, and my iniquity I did not hide. I said, ‘I will confess my transgressions to the LORD,’ and You forgave the guilt of my sin” (Psalm 32:5). This confession of sins contrasts with the proud, godless refusal to confess or acknowledge sin that was expressed in 1:8. Instead, this confession to God marks the initial repentance by the sinner and so represents the moment of salvation.

Result: “He (God) is faithful and righteous to forgive us (ALL) our sins and to cleanse us (confirm in 1:7) from all unrighteousness.”

The result of this confession confirms the nature of the confession.

1:9 – “If we confess our sins,” we read of the results.

Result 1 – God forgives (ALL) our sins, and

Result 2 – God cleanses us from all unrighteousness.

Notice that these results are two aspects of what God does in justification.

Result 1: God’s forgiveness – God’s forgiveness is bestowed on the repentant sinner at the moment of salvation. In justification, God declares the sinner to be forgiven of all of their sins. This is, by definition, a one-time event, for in the moment of salvation, God forgives all the person’s sins, based on their faith in Jesus. If all the person’s sins are forgiven, what is the reason to repeat this forgiveness again?

Result 2: And at that moment, God cleanses the person from all unrighteousness. Our confession and acknowledgement of our sins transfers all our sins to Christ, so that our sins were punished on the cross, and imputes Christ’s perfect righteousness to us, so that we are seen and treated as righteous. Our sins are forgiven because they have been atoned for and our unrighteousness is cleansed and replaced with Christ’s righteousness.

CONCLUSION

What we see happening, then, is that John is establishing the necessary starting point for passing all the tests in his first epistle. If you have come to faith in Jesus and you walk in His light; if you have confessed and repented of your sins; in short, if you have been born again, relax. You will pass the tests.

SDG                 rmb                 9/5/2021                     #432

Those who desire to live godly in Christ Jesus (2 Timothy 3:12)

The Scripture is very clear that persecution should be expected by the follower of Christ. This is stated in numerous places in the Bible, but perhaps the clearest is 2 Timothy 3:12:

Indeed, all who desire to live godly in Christ Jesus will be persecuted.

WHO ARE THESE WHO DESIRE TO LIVE FOR CHRIST?

Who are these men and women “who desire to live godly in Christ Jesus”? The following is not an exhaustive list, but it does present some of the prominent characteristics.

Their lives proclaim that they live for Christ. These people are “tall blades.” By that I mean that they faith is not a private affair hidden under a rock. Rather, their faith is evident in everything about them. If you are looking for a Christian, these are not hard to find.

The light of Christ shines out of them (Matthew 5:16). This is related to the trait above. They let their light shine before men.

They bear much fruit (John 15:5), meaning that their life is rich in good works (Ephesians 2:10). These people are intentional in focusing their energies and their resources in channels that are going to commend Christ and the gospel and that will do good to others.

It is evident that they love the body of Christ. Their love for their brothers and sisters in Christ is almost tangible.

These men and women spend time in prayer and in reading God’s word.

In summary, these men and women are born-again followers of Jesus.

EXPECT PERSECUTION

Because these are born-again followers of Jesus, these men and women joyfully accept persecution as an expected part of following Christ. Jesus Himself promised His disciples, “If they persecuted Me, they will also persecute you” (John 15:20). Our Lord also told of the blessing that comes to those who are persecuted.

10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12 Rejoice and be glad, for your reward in heaven is great; for in the same way, they persecuted the prophets who were before you.” – Matthew 5:10-12

Jesus left us an example to follow in His steps (1 Peter 2:21). He accepted the cross and uttered no threats, but kept entrusting Himself to God the Father, who judges righteously.

Jesus’ apostles clearly told us to expect heat and hatred from the world. Peter wrote, “Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you” (1 Peter 4:12). And so we as followers of Jesus accept persecution as a stamp of authenticity. As J C Ryle wrote,

“Persecution, in short, is like the goldsmith’s stamp on real silver and gold. It is one of the marks of a converted man.”

THE HEAT IS INCREASING

And so, as we see those who hate Christ rising to places of power, and as we watch out religious freedom being systematically demolished and our ability to worship our God specifically attacked, we must be sure our resolve to persevere to the end is firmly established. Only a very few years ago the idea of severe persecution or martyrdom in America would have been absurd, but no more. With only a little bit of imagination, we can see that what used to be a prayer for far away people has become a real possibility here.

As I was considering my own possible martyrdom and wrestling with an encroaching fear, I went to the Scriptures to again find God’s assurance and peace. Again, 2 Timothy 3:12:

Indeed, all who desire to live godly in Christ Jesus will be persecuted.

We will all be persecuted, but we will not all be persecuted in the same way.

Some of those who desire to live godly in Christ Jesus will be martyred as they persevere to the end. They will experience the first resurrection (Revelation 20:4-6) and will be among the dead in Christ who will rise first (1 Thessalonians 4:16) in the Resurrection. Their persecution was unto death.

And some of those who desire to live godly in Christ Jesus will die before the Resurrection but will not die as martyrs. They persevered to the end, but they were not killed for their faith. They will experience the first resurrection (Revelation 20:4-6) and will be among the dead in Christ who will rise first (1 Thessalonians 4:16) in the Resurrection. Their persecution was not unto death.

And some of those who desire to live godly in Christ Jesus will be alive and remain until the coming of the Lord (1 Thessalonians 4:15, 17). They will persevere to the end and, in the Resurrection, will not precede those who have fallen asleep. Instead, they will be changed (i.e., glorified; 1 Corinthians 15:51-52) in the Resurrection. Their persecution was not unto death.

Those are the three possible outcomes for the true believer, and they all three end in heaven. If we persevere to the end, our eternity will be glorious.

SDG                 rmb                 9/4/2021                     #431

Why are the warnings in Hebrews so severe?

There is no shortage of warnings in the Bible. God has sent His word to mankind to warn us that we are in peril because of our sin and to alert us that God, the Holy One of Israel, will surely judge and will condemn the unrighteous. And so, in each genre of the Bible and in many places in each genre, the Bible issues warnings so that men will turn from their sin and repent.

THE WARNINGS IN HEBREWS

But while there are many warnings in the Bible, there are some warnings that are particularly striking and daunting, that pierce like an arrow and slam into us like a cutlass. The warnings in the book of Hebrews are of this variety. There are multiple warnings in Hebrews and each succeeding warning seems to be more unsettling than the last. In chapter 2 we are warned not to drift away from so great a salvation (2:1, 3). Chapter 3 tells us about the dangers of an evil, unbelieving heart (3:12). Chapter 4 urges us not to come short of God’s rest (4:1). In the well-known passage in chapter 6 we read of the impossibility of renewing to repentance those who have heard the word of God and then have fallen away (6:4-8). Then in chapter 10 we have perhaps the most frightening, as we read that, if we sin willfully after we have claimed faith in Christ, “there no longer remains a sacrifice for sins, but a terrifying expectation of judgment” (10:26-27). This passage (10:26-31) is punctuated with the warning, “It is a terrifying thing to fall into the hands of the living God” (10:31).

WHY SO SEVERE?

Why does the author of Hebrews dramatically and repeatedly warn his readers in such alarming terms? What is it about the purpose of the epistle that warrants these strident warnings? As I have studied the book of Hebrews, I have reached the conclusion that the reason for these devastating warnings has to do with the particular people the author is trying to reach.

When you design an alarm system for a facility that stores explosive chemicals, politeness is not a design criterion. Rather, the alarms are designed to be as loud and irritating and irresistible as possible so that, if there ever appears any threat of an explosion, the people in the facility will be alerted and will evacuate and get away immediately.

If you were going on an African safari into lion country, your weapon of choice would not be a small caliber handgun. You are going after a target animal that requires potent weapons which assure a kill when they encounter the target. Best be sure that the first bullet does the job, for you may not get a second.

Likewise, the author of Hebrews has as his purpose to alarm and warn a specific type of person in the congregation, and he is determined to achieve his purpose. The last thing he wants to do is issue a so-called warning that falls short of arousing and that fails to alarm. There is nothing more pathetic than warning people who are in terrible danger with an alarm that is not capable of alerting or alarming. It is like a fire alarm that is mistaken for the music of an ice cream truck. People perish in the flames because of the incompetence of the one who issues the alarm. The author of Hebrews will not be accused of issuing such a warning.

WHO IS THE AUTHOR TRYING TO ALARM? THE MOST ELUSIVE

This epistle is intended to rouse to awareness that most elusive and stubborn of all unbelievers, the person who is comfortable with Christian words and Christian practices, who regularly attends church services, who writes checks to his church and who is generally a decent, polite fellow, but who has never been born again, who has never been personally delivered from the domain of darkness and transferred into the kingdom of God’s beloved Son. These startling warnings are for those who are merely going through the motions and who are simply doing the external works of Christianity, thinking that these are all that the Lord requires. The author’s warnings are severe and drastic because he is attempting to rouse the external “Christian.” The external, nominal “Christian” is not born again and so is not saved and has not been set free by Jesus, but they wrongly believe they are, based on their religious performance. He would, in fact, be insulted and offended if anyone were to suggest to him that his external, formal Christianity was somehow not good enough to get him into heaven. Even this person’s own pastor would be treading on thin ice if the pastor suggested to this “fine Christian man” that his walk needed to show the fruit of repentance and should display greater holiness in order to display genuine faith.

“If you were accused of being a biblical Christian, would there be enough evidence to convict you?”

The author of Hebrews must make these warnings severe and harsh and drastic so that the nominal church-goer, still dead in their sins, might be shaken from their slumber and stirred to consciousness, and might be frightened into genuine repentance. The alarm must be loud and piercing and prolonged because of the spiritual stupor of the religious once-born. The one who has been dutifully plodding through the external motions of Christianity for a long time has been lulled into a spiritual coma (confirm in Hebrews 6:4-6). A loud, piercing, prolonged alarm is needed to rouse them and, alas, even that alarm rarely rouses. The one in the coma assumes the alarm is for someone else and that their listless church experience is the real deal. So, the author of Hebrews makes his warnings harsh and direct because his intent is to rouse those who are still dead but think they are alive. (See the church in Sardis in Revelation 3:1-6.)

By these strident warnings, the author also does an immense service to the pastor who is duty-bound to preach these warning passages to those in his own congregation whom he suspects to have fallen short of salvation. These severe and stunning passages allow the pastor to preach with great boldness without stretching the text too far. The brave pastor can thus declare the warnings that lie plainly in the text and then apply the warnings to his flock without being accused of reading into the passage his own pleadings and opinions.

It is a terrifying thing to fall into the hands of the living God.

So, preach boldly, my friend, with the full sanctioning of the Scriptures.

SDG                 rmb                 8/7/2021                     #428

The ordinary course for the believer (Isaiah 6:1-8)

And then the day came for Isaiah ben Amoz that defined the rest of his life. He saw the Lord, and he would never be the same or see life the same again.

In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called out to another and said,

“Holy, Holy, Holy, is the Lord of hosts,
The whole earth is full of His glory.”

And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. Then I said,

“Woe is me, for I am ruined!
Because I am a man of unclean lips,
And I live among a people of unclean lips;
For my eyes have seen the King, the Lord of hosts.”

Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with tongs. He touched my mouth with it and said, “Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven.”

Then I heard the voice of the Lord, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!”

AN ORDINARY EVENT FROM EXTRAORDINARY CIRCUMSTANCES

The circumstances of Isaiah’s encounter with the Lord were remarkable indeed, but what was accomplished in this encounter between man and God was very ordinary. When we step back from these extraordinary circumstances, what we see is the “ordinary” event of a sinner becoming a sent one. What I mean is that, in Isaiah’s spectacular experience with the Lord, the Lord brings about “ordinary” conversion. Isaiah began this scene as an ordinary, everyday sinner, aware of the Lord’s existence, but unaware of the Lord’s holiness and of his own sinfulness. By the end of the scene, Isaiah has been cleansed of his sins and sent out by the Lord with a mission.

But the truly remarkable fact is that Isaiah’s experience in the temple is a condensed version of what happens to every believer. Every believer experiences the same “ordinary” conversion that Isaiah experienced. Every genuine believer begins their encounter with the Lord as an ordinary, everyday sinner, but concludes their saving encounter with Him having their iniquity taken away and their sin forgiven.

THE STEPS THAT MAKE UP THIS ORDINARY EVENT

Although it is impossible to prove, it is a generally accepted fact that, of the billions of snowflakes, no two are the same. It is also true that, of the billions of people in the world, no two fingerprints are the same. The Lord of the universe has displayed His creativity and power and glory in His creation in small and large ways so that His existence is unmistakable, and men are without excuse (Romans 1:20). And since God is infinitely creative, there are no two “ordinary” conversions that are the same. The details of the paths describing believers’ journeys from sinner to saint vary in practically infinite ways, and the circumstances of their “ordinary” conversions are vastly different, but all these “ordinary” conversions follow the same basic steps. And Isaiah’s “ordinary” conversion will serve as an example.

The first step was for Isaiah the sinner to encounter the holiness of the Lord. In his vision, Isaiah sees the Lord “lofty and exalted.” The Lord is high, and Isaiah is low. The prophet must look up to see the Lord on His throne. The Lord is ruler. He is King. He is sovereign, reigning over all. He fills the temple, as He fills all things. The seraphim cover their faces because they cannot look upon the Lord’s glory, and they cover their feet because the Lord’s presence is holy ground, and they call out, “Holy, holy, holy is the LORD of hosts.” The temple is shaking violently and is filling with smoke. Thus, Isaiah is overwhelmed and shattered by this encounter with the Lord. The Lord’s holiness is too much for Isaiah to bear.

(The second step) The holiness and the power of the Lord not only display the Lord’s glory, but also fully expose Isaiah’s abject wretchedness. In the presence of the Holy One of Israel, every hideous sin is glaringly laid bare and there is no place to hide. Isaiah is thus made fully aware of his sin and his condemnation before God.

With no place to run and no place to hide, all Isaiah can do is acknowledge his sin. Isaiah confessed he was a man of unclean lips, a man marked by sin and iniquity, and a man, therefore, unworthy to even come into the presence of the living God. “Woe is me!” “I am ruined!” “I am a man of unclean lips!” Having been made aware of his sin, the third step is for the sinner to confess his sins to the Lord (1 John 1:9; Luke 18:13), and to repent (Mark 1:15), and to place their faith in the Lord Jesus (Acts 16:31).

The fourth step is the Lord’s response to the sinner’s repentance and profession of faith. Isaiah confesses his sin and cries out for mercy and forgiveness, and the Lord cleanses his sin and saves him. The seraphim brings a burning coal to Isaiah to burn away his sin. “I am a man of unclean lips,” so the seraphim touches the burning coal to Isaiah’s lips. The burning coal is a symbol of the judgment of Isaiah’s sins. Because of the burning away of his iniquity, his sin is declared to be forgiven. Just so, when the sinner confesses his sin and professes faith in Christ, he receives the forgiveness of sins and the righteousness of Jesus (2 Corinthians 5:21).

So, after the fourth step, Isaiah has been cleansed from his iniquity and has been forgiven of his sins and he is as saved as he will ever be. And it is the same for the New Testament believer. The one who has repented of their sins and has trusted in Christ as Lord and Savior has passed from death to life (John 5:24), has been saved (Romans 10:9), has the forgiveness of his trespasses (Ephesians 1:7), and has been justified by faith (Romans 5:1). He is in Christ, and for him all the promises of God are now yes. So, that is where the “ordinary” encounter ends, right?

THERE IS A FIFTH STEP IN THE JOURNEY

But as we go back to the Scripture, we see that, for Isaiah, there is another step in the encounter. For Isaiah to come to a place of faith and forgiveness is well and good, but it is not the reason for which Isaiah was saved. And so, as soon as Isaiah has his sin forgiven, he hears the Lord’s voice calling out for laborers. It is possible that the Lord had been calling before and Isaiah was deaf to His voice, but regardless, now the prophet hears his Lord’s call. “Whom shall I send, and who will go for Us?”

The fifth step, then, is the disciple’s service to the kingdom of his King. The disciple’s “ordinary” conversion experience is not complete until he has been put into service for his Savior. For this is the Lord’s purpose in salvation, not that we would come to faith in Jesus and receive all the promises of God and the forgiveness of sins and good works prepared beforehand (Ephesians 2:10), and then just sit down in a church pew to enjoy our salvation, but rather that, having come to faith and having been set free from our slavery to sin and having been given a mission to make disciples (Matthew 28:19-20) and to be Christ’s witnesses (Acts 1:8), we would joyfully give ourselves away in selfless service to the kingdom of God.

And so, Isaiah hears the Lord’s voice and says, “Here am I. Send me.”

The fifth step is the one that lasts the longest. It begins at the moment of salvation and continues until physical death. The fifth step involves the reason you were redeemed. The Lord redeemed you “for good works, which God prepared beforehand, that you should walk in them.” All your fruit is obtained in the fifth step (John 15). Your light only shines before men in the fifth step (Matthew 5:16).

But I sense that most disciples are not good stewards of their fifth step in “ordinary” conversion. So, the next article will explore how we can be better stewards of the fifth step.

SDG                 rmb                 7/13/2021                   #422

Ministry of reconciliation (2 Corinthians 5:15-21)

In this passage, the apostle Paul teaches how it is that the “not many wise and not many noble (1 Corinthians 1:26)” who make up the majority of the people of God are transformed into ambassadors for Christ.

2 Corinthians 5:15-21

15 and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.

16 Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. 17 Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. 18 Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 19 namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.

20 Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. 21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

5:15 – The apostle starts by telling us that we (believers in Jesus) are “no longer to live for ourselves.” That means that “I” have moved way down the list of priorities. I am no longer consumed with the question, “How can I benefit from this?” I am not obsessed with “what’s in this for me?” My desire now is to be useful to Jesus.

I have been bought by another. My life is not my own and, therefore, my life and its preservation and pleasure are not my concern. Another now holds the title deed to my life. I am no longer the master. Instead, I serve the Master, the Lord, and do what pleases Him.

I now “live for Him who died and rose again on my behalf.” Therefore, my new first question is, “What is my Master’s will?” What is His highest priority? What has He bought me to do for Him? What has He called me to do for Him, in general and specifically?

5:16 – Now we do not assess a person based on what they are “in the flesh.” In other words, we do not judge our fellow believers on the basis of outward appearance or worldly circumstance. It is immaterial if the brother is rich or poor. It is of no consequence whether the disciple is a man or a woman, young or old. Their ethnicity is only a feature of their personhood. “We recognize no one according to the flesh.” Why?

5:17 – Now we see every believer as a new creature in Christ. Whatever came before has passed away. Were you a drunk or a drug addict? It matters not. You are now a new creature in Christ, and new things have come. Were you a homosexual or were you a prostitute? Gone! Those things have passed away and you have now put on Jesus’ white robe of righteousness. You are a new creature in Christ. Were you a thief or a liar or a cheat? Did you have a foul mouth and a fouler mind? Were you angry and hateful and vengeful and cruel? For His people, Christ has vanquished all these things by His death on the cross. “If ANYONE is in Christ, he is a new creature!” The old is GONE. The new has come.

5:18 – So we have been reconciled to God through Jesus Christ and, having been reconciled and made new, we have been entrusted with the ministry of reconciliation. Having experienced the power of the ministry of reconciliation, we are now to be participants in proclaiming reconciliation to as many as we can.

5:18-19 – God has reconciled us to Himself so that our highest priority is to fulfill our ministry of reconciliation. We have been reconciled to be reconcilers.

Since we have been saved by the gospel, we are now obligated to proclaim the gospel. God has committed us to the word of reconciliation.

5:20 – THEREFORE! What is the reason that Paul has told us about this ministry of reconciliation? Why has he declared to us the glories of the new birth, that if ANYONE is in Christ, they are a new creature? Where has Paul been headed in this passage? Well, he has been headed here! This has been his intended destination. Because we now no longer live for ourselves but now all believers live to please Christ. Because, regardless of the wreckage of our past, we are new creatures in Christ, and the old has passed away. And because we have now received the ministry of reconciliation, THEREFORE, we are ambassadors for Christ. The living God makes His appeal to lost sinners through us. THEREFORE, the disciples of Christ beg the perishing to be reconciled to God through Christ. This is our mission.

5:21 – And what is it that we are to proclaim to those who are outside of Christ? What are we to tell those who are still hell-bound? Here is 2 Corinthians 5:21 we have a one verse summary of the gospel.

21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

Jesus Christ, the sinless Son of God, has died an atoning death on the cross so that all who believe in Him will receive His righteousness imputed to them and will be reconciled to God.

Therefore, brothers and sisters, let us commit fully to our role as ambassadors for Christ and let us fulfill our ministry of reconciliation.

SDG                 rmb                 6/29/2021                   #419

Blessed are the persecuted (Matthew 5:10-12)

A few days ago, I wrote an article on the American disciple of Jesus and how he or she relates to persecution. The disadvantage for the American Christian is that their entire faith experience has encased them in a bubble that virtually excludes persecution as even a possibility. It is unconsciously accepted as a “fact” that real persecution for the follower of Jesus does not occur in America. “Yes, it certainly happens to believers in other countries, but it doesn’t happen to us here.” Such is the general mindset in the American church.

I do not share that confidence. It is my belief that real persecution is going to occur here in the not-too-distant future. There are simply too many warnings and teachings (and promises?) about persecution in the New Testament, and there is simply too much evil rising up on every side, for America to remain an island of refuge and safe from the heat. The Lord uses persecution as a way to test His saints, as a way to purify His church, and as a way to show His infinite worth when His saints choose to die rather than deny their Lord. The church in America and the saints in America are entitled to these benefits of persecution just as much as the believers in Nigeria or India. For these reasons, I am persuaded that the heat will soon rise.

So, as a result of this persuasion, I plan to post a series of articles on New Testament passages that address persecution so that believers in America can be prepared to stand firm rather than be surprised and shrink back.

But first, we need a definition for our topic so that we are talking about the same thing.

PERSECUTION – A DEFINITION: Significant suffering or loss intentionally inflicted on a follower of Jesus Christ by a person or group that opposes the Christian gospel and hates the person of Christ because the follower of Jesus has identified as a believer and/or has practiced their Christian faith.

OUR TEXT: MATTHEW 5:10-12

In this series of articles, we will discover that the New Testament is packed with verses that disclose the promised persecution that those who follow Jesus will experience, simply because they follow Him. In this post, we will begin near the beginning of the New Testament and cover two of the beatitudes from the Sermon on the Mount in Matthew 5:10-12.

10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12 Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. – Matthew 5:10-12

THE BLESSINGS OF PERSECUTION

During His earthly ministry, Jesus made plain to all those who would follow Him that every disciple would need to pay a high cost. This cost was never in the small print, but always at the top of the contract, capitalized in bold type. Jesus is the King of kings, and anyone who would join themselves to His kingdom needs to be willing to surrender all for His name’s sake.

And so it is that after Jesus tells the listening crowd the characteristics of His disciples In Matthew 5:3-9, He tells that same crowd of the treatment that they will receive from those outside His kingdom.

The message of these verses is crystal clear: “Blessed are those who are persecuted.” What a strange message for the Son of God to proclaim! What a very unusual recruiting tool! Jesus has just begun His earthly ministry and, although there are large crowds of the curious, He has only a few real committed followers at this point. Then, with the crowd in the palm of His hand, on the edge of their seat, He delivers the thunderclap: “Blessed are those who are persecuted for the sake of righteousness.”    

THE PARADOX OF PERSECUTION

Here is paradox! “Blessed are those who are persecuted.” Jesus Christ declares to His would-be followers a paradoxical truth. The very thing that causes our natural flesh to recoil in loathing is the source of the Lord’s blessing. How can this be? Persecution involves pain and loss as others vent their hatred on us simply because we follow Jesus. And yet Jesus promises us a blessing if we will be the recipient of persecution for His name’s sake.

THOUGHTS ON THIS PERSECUTION

You must boldly and intentionally raise the flag of Jesus if you will receive the blessing of persecution. Those who are timid and reluctant will go unnoticed by their would-be persecutors. These violent aggressors will overlook you or ignore you and thus you will miss out on the blessing. You must do a lot to be persecuted, especially in a relatively docile place like America. Let your reckless boldness for Jesus kindle the persecution.

In persecution, the believer is dependent on the hatred of others. Most of Christ’s promised blessings are dependent only on our activity, but the blessing of persecution is different. In persecution, the disciple of Jesus is passive and depends on the sinful behavior of Christ’s enemies to receive the promised blessing.

Persecution is received not for disobedient behavior but for boldly obedient behavior in a context that is known to be hostile to the gospel and hostile to Jesus. There is simply no other way to be persecuted. The disciple who would receive the blessing of persecution is the disciple who remains steadfast and immovable in the face of very real potential threats. This is the disciple who refuses to bow down even as they feel the heat of the fiery furnace. This is the disciple who prefers a context hostile to the gospel and has already decided that bold, visible obedience is not optional, but is just part of what it means to follow Jesus. This is the disciple who seeks the blessing of persecution.

Blessed are those who are persecuted.” Those who have been persecuted declare that, not after death, but in the very experience of persecution, there is a sense of the Lord’s blessing. The blessing is in the persecution. All true believers will be glorified and will spend eternity in heaven with the Lord, but what will we experience in this life? The blessings of persecution can only be experienced here during this mortal life. Why not receive this blessing of persecution, also?

SDG                 rmb                 6/29/2021                   #418

The American Christian and persecution (2 Timothy 3:12)

The disciple of Jesus in America is at a distinct disadvantage because of their religious context. What I mean is that the American follower of Jesus comes to faith and lives out their faith in circumstances that are not only very different from those of most of the rest of the world, but also in circumstances that are in many ways foreign to the teaching of the New Testament. Although the cultural environment in America is changing with astonishing speed, the basic mindset of virtually all professing believers in this country is that being a Christian is an honorable and respectable thing, and that our freedom to practice our faith in the Lord Jesus without fear is an inalienable right. The American disciple of Jesus assumes that, as long as he is not too vocal about his faith and as long as he remains winsome and respectable in public, he will be able to go peacefully to his pleasant, pretty church building on Sundays and worship the Lord Jesus unhindered.

OUR ASSUMPTIONS HINDER US

But it is these basic assumptions which hinder our willingness, and thus hinder our ability, to take risks for our faith. The follower of Jesus described in the pages of the New Testament is one who has already given up everything to follow Jesus (Luke 5:11; Mark 10:28; Philippians 3:8), so, when they are called to take risks, they have nothing left to lose. The disciple of Jesus has already died: “For you have died, and your life is hidden with Christ in God” (Colossians 3:3). For the one who has already died, the risk of death holds but a feeble threat.

But when Jesus personally called the “rich, young ruler” to follow Him, the risk of losing everything was too high (Luke 18:22; etc.). The Son of God in the flesh gave this man a personal invitation to eternal life if he would but give up all his possessions and the man chose the possessions and refused eternal life. The comfort of his possessions and his easy way of life and his prominence in the community and his respectability and his reputation in the synagogue all hindered him from following Jesus. He simply had too much to lose. Eternal life wasn’t worth the risk. Are we any different?

The life of the New Testament disciple of Jesus is a life that takes intentional risks so that his King may be glorified and so that others can enter the Kingdom. The lives of the believers in the New Testament were inherently risky, and the stakes were high. But, generally speaking, our lives as disciples of Jesus in America are intentionally safe. We have been raised in a Christian culture that avoids risks. With very few exceptions, our role models in the American church are not those known for taking risks. Since our role models avoid risks, and since the overall Christian culture prefers prudence to reckless abandon, we play it safe and continue to believe that persecution is something that happens “over there.” We continue to believe that we can live godly in Christ Jesus and not be persecuted.

DENYING THE BIBLICAL FACTS OF PERSECUTION

The background of the American disciple of Christ almost prevents the acceptance of the biblical facts of persecution. The biblical fact is that Jesus calls all His followers to forsake everything for His name and for the sake of His kingdom, but the American disciple, without even thinking about it, translates that into something like, “Jesus wants me to read my Bible, go to church, and be faithful in my giving.” The biblical fact is that “All who desire to live godly in Christ Jesus will be persecuted” (2 Timothy 3:12), but the American Christian immediately interprets persecution as something like the people in your office thinking you are weird because of what you do on Sundays and because they have heard you mention the word “God” in conversations. The idea that simply telling your parents that you have become a follower of Jesus could result in them beating you, calling you a traitor, an infidel, and the scum of the earth, and possibly even killing you, is outside the American believer’s imagination. Most American pastors would consider it absurd if someone suggested they could go to jail simply for preaching the gospel in their church. This is not because their faith is small or because they are not true believers or because we are unaware of the experience of many suffering believers in the world. We have this mindset in America because believers here have been protected, and even lauded, by a constitution that has been upheld ever since this country was founded. Not only that, but Christianity has been and still is the dominant religious expression in the country. Many of those expressions are stagnant, apostate, or even heretical, but in this country, a “religion” that is somehow associated with Jesus is still viewed as generally virtuous.

THE PROBLEM THAT WE FAIL TO READ OUR BIBLES

One of the reasons why professing American followers of Jesus have this unbiblical view of persecution and of the cost of following Jesus is that many professing believers are unfamiliar with their Bibles. In churches where the sermons are shallow and are not founded on the biblical text, and where Bible reading is not an expected part of Christian growth, the congregation will be ignorant of the prominence of persecution that is implicit and explicit throughout the New Testament. An ignorant congregation cannot be an obedient congregation, for you cannot obey what you do not know to be a command or an expectation. This woeful situation of biblical ignorance explains much of the worldly mindset that exists in American Christianity.

The solution for this problem is obvious. A church that claims to be Christian is a church that must preach the whole counsel of God so that the congregation hears the word of God properly taught from the pulpit. Churches that do not do this should repent and begin to be Bible-based churches. But also, the professing disciple of Jesus must hear from his church leadership that Bible reading is an expectation of every Christian, and then must begin to include serious Bible reading into their Christian discipleship. There is no discipleship without active, regular Bible reading. Without the regular intake of the Word, you will not grow.

THE PROBLEM OF HOW WE READ OUR BIBLES

For those disciples of Jesus who do read their Bible, there can be another obstacle, and that obstacle is the way most American Christians read their Bibles. It is hard to put this into words, but it is the tendency to read without feeling the full impact of the passage. It is reading how the apostle Paul was stoned by the people of Lystra (Acts 14:19-20) and they “dragged him out of the city, supposing him to be dead” (because he probably was dead!), and then not grasping the fact that the greatest Christian missionary was nearly killed many times and was eventually executed for the crime of preaching Jesus. It is reading how the apostles rejoiced because they were “considered worthy to suffer shame for Jesus’ name” (Acts 5:41), and then refusing to tell your friend that you have become a Christian even when he asks you repeatedly “What’s new?” It is reading Paul’s great declaration, “For to me, to live is Christ and to die is gain” (Phil. 1:21), and then hesitating to go on a mission trip because of the possibility of contracting a disease.

We read our Bibles in a detached way, believing that these events in the Bible really happened as they are described, but not identifying them as anything that would ever happen to me. I see the suffering and the sacrifice of my heroes, and I see the world’s hostility against those that I admire for their personal holiness and commitment to Christ, and yet there seems to be a disconnect in my ability to see myself at the end of that spear. “Oh, I could never see myself doing that, but I admire these brothers that have this level of commitment.”

I don’t think that I hesitate overly long over these types of adventures because I am a spoiled coward, at least I hope that is not the reason. I think, I hope it is mostly the collective expectations of decades of “safe” evangelicalism that has rendered me a seeker of safety instead of one who gives up what he cannot keep, to gain what he cannot lose.

PROPOSED SOLUTIONS: The solution to this problem is anything but simple and obvious. I think the solution will involve diligent searching for a strategy followed by lots of hard work at carrying out the plan. The first step to solving any problem, though, is identifying the problem, and then admitting that it is, in fact, a problem. Hopefully, this article has taken a step in the direction of identifying the problem for the American Christian.

The next step I would propose would be making a conscious effort to say “yes” to risky ventures for the kingdom of God before you fully consider the risk.

Another thought would be to say “yes” to any and all assignments you sense you are called to do without any consideration of the risk. That is, the only question you are seeking to answer is, “Has the Lord called me to this assignment?” Any risk is the Lord’s area of responsibility. Obedience to His call is my area of responsibility.

Another strategy is that of over-commitment. Make commitments that exceed your capacity and then trust that the Lord will expand your capacity.

Another thought is to explore areas of ministry that create fear and stress in your gut.

And I am sure that others can conceive of other ways to turn the average “play it safe” American disciple of Christ into a fire breather who would never shrink back.

“Some wish to live within the sound of church and chapel bell; I want to run a rescue shop within a yard of hell.” C. T. Studd

SDG                 rmb                 6/24/2021                   #417

The divide on baptism – Part 1

This is the first of a series of articles considering the fundamental divide among Protestant churches over the practice of baptism. This first article considers the matter of different administrations of the rite. rmb

Last night (Tuesday) we were continuing in our Bible study of 1 Corinthians and the study guide we are using spoke to the subject of baptism. There was a sentence in the “Theological Soundings” section of the guide which read,

“Different Christian traditions vary on some of the nuances of the administration and implications of baptism, yet almost all agree that it is an outward sign of an inward reality, and it is a physical representation of the work of the gospel in the life of the converted believer.”

Anyone who knows anything about how different “Christian traditions” view baptism would immediately see that this sentence is not true at any level. I do not know why the author wrote this sentence into the guide, but it is completely untrue. Let me explain.

A FUNDAMENTAL DIVIDE

There is a fundamental divide on the subject of baptism that renders the above sentence false, and that divide is expressed this way: Does the church practice (and presumably believe in) infant baptism or does the church practice biblical baptism? There is an immense chasm fixed between these two positions.

Now, where does a given church land in regard to the practice of baptism? Simply put, if the church is Baptist or baptistic, they will practice biblical baptism, and if they are not, they will practice infant baptism. It is really that simple. The reason this is simple is because, if you trace back any denomination or “tradition” to its roots on the practice of baptism, you will find that all those which sprung from medieval Catholicism practice infant baptism, because medieval Catholicism practiced infant baptism. (Of course, all Catholics today continue to practice infant baptism.)  This includes Lutherans, Episcopalians, Methodists, Church of Christ, Presbyterians, and Anglicans, and there are others.

Before we go into the details, it must be acknowledged that this difference in the practices of baptism is not a “nuance of administration and implication.” The administration of infant baptism (IB) is essentially and fundamentally different from that of biblical baptism (BB), and the implications of doing infant baptism (IB) or biblical baptism (BB) are vast and deep with regard to the theology and practice in the life of the church.

DIFFERENT ADMINISTRATIONS

But is this claim of vast differences justified, or are the differences more subtle and nuanced? Let’s consider the different administrations of the rite. The IB position has the parents of the infant bring their child to an officiant of the church, who sprinkles or dabs some water on the head of the utterly passive and defenseless infant. In this way, the speechless, unconverted, unbelieving infant is considered a member of the body of Christ and is deemed by the church to have been “baptized.” Also, because the child has now been baptized as an infant, they are strongly discouraged (or forbidden) from ever seeking any future expression of baptism, based on Ephesians 4:5, “There is one baptism.” That is the basic IB position.

For the church that administers BB, the person who is coming forward for baptism comes by themselves into the baptismal waters. The candidate for baptism is then asked to publicly declare why they are coming for baptism, and this may include the delivery of a personal testimony describing the person’s journey to faith and salvation in Christ. At the very least, the candidate must confess with their mouth their personal faith in Jesus Christ as Lord and Savior. Upon their profession of faith, that they are a believer in the Lord Jesus Christ, the person is then immersed under the water, symbolizing their death to their old life of sin, and they are raised up out of the water, symbolizing their new life in Christ. Some variation of Romans 6:4 is often quoted by the baptizing pastor. “Therefore, we have been buried with Him through baptism into death so that as Christ was raised from the dead to the glory of the Father, so we too might walk in newness of life.”

I still remember my pastor’s words upon my baptism when I came to faith at thirty-one.

As we were standing in the baptistry of the church, he said, “And, Roy, who is your Lord and Savior?”

“Jesus Christ”

On the basis of my profession of faith, he said, “In imitation of our Lord and Savior, Jesus Christ, and in obedience to His divine command, I baptize you, my brother in Christ, in the name of the Father, and of the Son, and of the Holy Spirit. Buried unto death in Christ (I went under the water), rise again to walk in newness of life (I came up out of the water).”

ADMINSTRATION COULD NOT BE MORE DIFFERENT

As we compare these two administrations of baptism, it is obvious they could not be more different. They are not different in nuance; they are different entirely. They are miles apart. More importantly, one administration is biblical, and one is not. Which one should we practice? We should obviously practice the one that the word of God teaches.

In this article we looked at the differences in administration of baptism. In future articles we will look at other aspects of this divide.

SDG                 rmb                 6/16/2021                   #416

Warnings of the watchman (Ezekiel 33:1-7)

BACKGROUND OF THE PASSAGE

The prophet Ezekiel had been appointed by the LORD to be a watchman for the house of Israel (Ezekiel 33:7). The word of the LORD had come to the prophet and had described for him the circumstances that demanded a watchman for the people and what the obligations were for this person.

The people needed a watchman because there was an imminent danger of destruction. There was a sword from the LORD coming upon the land and the watchman was appointed to blow the trumpet and warn the people so that they had an opportunity to escape. Sounds simple enough, right? But there was a catch. If for any reason the appointed watchman did not blow the trumpet and warn the people, the sword would certainly take a person away, “but his blood I (the LORD) will require from the watchman’s hand (33:6).”

Clearly, when the LORD appointed a watchman for the people, He expected the watchman to blow the trumpet at the appearance of the approaching sword. Things did not go well for the silent watchman.

PARALLELS BETWEEN THE WATCHMAN AND THE WITNESS

While at first glance this story of watchmen and trumpets and swords may seem far removed from our own experience, when seen through the lens of the gospel, the picture is strikingly relevant. Let’s make some word substitutions.

Sword = God’s Judgment                    Trumpet = Gospel

Blow the trumpet = Proclaim the gospel

Take warning = Believe the gospel     Delivers his life = Is saved

Ignores the warning + Does not respond to the gospel

Sword takes him away = Perishes forever in hell

THE KEY QUESTION: WHO IS THE WATCHMAN?

The critical question in this parallel is, “Who is the watchman?” Is the watchman every believer, or is the watchman one of a small subset of all believers? We need to explore this question to be sure that our blood is not being required because of our silence.

It is possible that “the watchman” is a special Christian who has been set apart by God for this special task of proclaiming the gospel. It is possible that the large majority of believers are not obligated to communicate the good news to the lost at all but are free to be silent about the terrifying peril facing the unsaved and to be silent about the salvation that is promised to all those who will believe in the Lord Jesus Christ. It is possible that the large majority can be silent while a small minority bears all the obligation to proclaim. I suppose it is possible that is the case, but there are several things that make me nervous about that.

One thing that bothers me about the idea that a special, select group of believers shoulders the responsibility for proclaiming the gospel to the lost is that I cannot find that in the New Testament. Jesus’ statement, “You shall be My witnesses,” is for all those who have received the Holy Spirit, not just for an elite subgroup. The Great Commission (Matthew 28:18-20) is given to every member of the church, not to just a handful of specially gifted people. If I accept that I am a member of “a chosen race, a royal priesthood, and a holy nation (1 Peter 2:9),” then I must also perform the duty of proclaiming His excellencies. If there is a special group of people who serve as New Testament “watchmen,” I need to know who they are and how they are identified to be sure that I am not unknowingly among them.

But there are other things that cause me concern. Jesus said, “Follow Me, and I will make you fishers of man (Matthew 4:19).” That sounds like if I do the one, I also do the other. If I follow, I also fish. It sounds like all followers, fish for men, not just a select few. Doesn’t it?

Paul wrote, “Therefore, we are ambassadors for Christ, as though God were making His appeal through us (2 Corinthians 5:20).” But aren’t all believers to be ambassadors to the lost?

In that same chapter, Paul also says, “Knowing the fear of the Lord, we persuade men (2 Cor. 5:11).” Surely all believers know the fear of the Lord’s judgment. So, all believers should be involved in persuading people that the sword of God’s judgment is poised above all those who have not fled for refuge to the Lord Jesus.

Bottom line is that the Bible teaches we are all the Lord’s watchmen and, therefore, we do not get a pass. In fact, we read that there is a consequence that flows from our silence. Notice that if Ezekiel had been silent, the blood of those who perished on his watch would have been required from Ezekiel’s hand. I am not sure what the phrase “blood required from your hand” means, but I do know that I do not want to find out.

Ezekiel was appointed a watchman to blow the trumpet and warn the people of the coming sword. In the same way, we, as followers of the Lord Jesus, have been called out of darkness to let our light shine (Matthew 5:16). The Lord has bought us at the price of His own blood, and He has given each of us a huge sack of seed. It is written, “The sower went out to sow (Matthew 13:3).” And what are we to sow? We are to scatter the seed of the gospel everywhere and everyday so that the world may know of Jesus and so “the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea (Habakkuk 2:14).”

So, you and I are “the watchman.” We see that there is a judgment coming and that there is only one means of escape. “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved (Acts 4:12).” So, we blow the trumpet of the gospel so that men and women may find refuge in Jesus.

SDG                 rmb                 6/7/2021         #413

Reprove them severely (Titus 1:12-13)

Clearly, Paul had given Titus a hopeless assignment, or at least it appeared that way.

For this reason, I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you. – Titus 1:5

In the best of circumstances this would have been a challenging task, to appoint qualified elders in every city as Paul instructed him, but Titus was not going to the best of circumstances. Far from it. Paul left Titus in Crete, and the Cretans had a well-deserved reputation for being an ornery and belligerent lot.

One of themselves, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” This testimony is true. – Titus 1:12-13

Even the Cretans themselves acknowledge that they are pretty incorrigible, almost as if their gross behavior is a badge of honor. Thus, Titus’ task appears hopeless. For how can “liars, evil beasts, lazy gluttons” ever become “above reproach” (Titus 1:7) so that they can serve as elders? How can these Cretans, who are by nature vile sinners, become just, devout, self-controlled overseers of a local assembly of the church of the living God?

How, indeed! But this shows Paul’s and Titus’ confidence in the power of the gospel. “The gospel is the power of God unto salvation for everyone who believes (Romans 1:16).” The apostle believed in the power of the gospel not only to save from condemnation, but also to transform into righteousness. Through the power of the gospel, slaves of sin are changed into slaves of righteousness (Romans 6:18).

HOW DO YOU DISCIPLE A CRETAN?

But we now need to consider the practical challenges of discipling Cretans. Paul knew the nature of the men of Crete (Titus 1:12-13), and he also knew the qualifications of men who could serve as elders in the church (1:6-9), and, for most of the men on Crete, there was a large chasm between their character and the character of the biblical elder. How was Titus to help these men become elder material?

Paul’s instructions to Titus are direct and unambiguous:

For this reason, reprove them severely so that they may be sound in the faith. – Titus 1:13

Because “Cretans are always liars, evil beasts, lazy gluttons,” the training program for the Cretan who would grow in grace, who would walk in a manner worthy of the gospel, and who would be sound in the faith is simple. The disciple maker must reprove the Cretan severely. This sounds harsh to our American ears, but these are the divinely inspired instructions of an apostle of the Lord Jesus Christ. “Reprove them severely so that they may be sound in the faith.” Sin is driven out of hardened sinners by severe reproof, not by gentle pleading or by appealing to reason. Before the gospel came, the Cretans had long indulged in degrading and disgraceful sin (Ephesians 5:12; 1 Peter 4:3), and now that they were in Christ, it was time for them to be reproved severely. If they would be sound in the faith, and if the church in Crete would display the holiness that the church is called to display (Ephesians 5:27; Hebrews 12:15; Leviticus 11:44, 45; 19:2; 1 Peter 1:15, 16), then their sin needed to be exposed and they needed to be reproved so that they would abandon their evil practices and would embrace obedience to the truth. The Cretan disciple repeated the sequence of reproof-confession-correction-repentance over and over again until holy obedience began to replace open rebellion. Prior to Christ, the life of the Cretan was like an open sewer, but through severe and loving reproof and the power of the Holy Spirit, the moral sewer slowly runs as a clear flowing stream.

But for the Cretan, the key to sanctification is severe reproof, loving reproof that calls sin, “sin,” and insists that the one who names the name of Jesus must walk as He Himself walked (2 Timothy 2:19; 1 John 2:6).

“For this reason, reprove them severely.”

MODERN DAY CRETANS

The reason that I spent so much time talking about Cretans is that these types of believers are near to my heart. You see, when I came to Christ at 31 years old, I had long indulged in sin and my life was a moral sewer. Essentially, I was a Cretan and the best thing that could have happened for my sanctification and for my growth in Christ would have been for a brave man to come alongside me and begin to reprove me severely so that I would be sound in the faith. In God’s providence, that did not happen and, as a result, my sanctification suffered.

Because of our increasingly wicked society, many of those who come to Christ, especially men who come to Christ, come to Christ as Cretans. The days are evil, the sins of the flesh are available at an alarmingly early age and, without the power of the Holy Spirit to restrain them, many give themselves over to the desires of the flesh. Without knowing it, they become Cretans, and when they come to Christ, they need to be reproved severely. Sin has firmly established its residency in their flesh and the way to drive sin out is through severe reproof. The discipler sees sinful habits and reproves severely, and the disciple actively repents, and those who were formerly demoniacs are found seated at Jesus’ feet and are useful to the Master. In all this, God is glorified.

For those who would make disciples in our Cretan-creating world, learn to reprove lovingly but severely the ones you are helping to grow.  

For those who realize they are Cretans and who need help in displaying the holiness which believers are called to display, seek out one who would be willing to reprove you severely so that you may drive the sin out.

SDG                 rmb                 6/2/2021                     #412