Should I be a Member of My Church?

The Church and Membership

            Is church membership in the Bible? No, probably not the way that most people mean when they ask that question anyways. So why do churches have membership roles? That’s a great question. It’s a great question in part because it has a lot of different answers. 

            So back to the question: “Is church membership in the Bible?” A careful look at the Scriptures is necessary to answer that question and its implications.

Is “Membership” in my Concordance?

            Proof-texting is a natural reflex of Christians when they want to investigate issues pertaining to life. This reflex is not all bad because it comes from the conviction that the Bible is in fact the Word of God. The practice of going to the Scriptures is a sure sign that someone believes the Bible is God-breathed and is profitable for teaching, correcting, rebuking, and training in righteousness.(1 Tim. 3:16) It ensures us that we believe the Bible is a gift from God and possesses authority, as it is His Word to us. (Acts 17:11)

            That being said, you’re not going to find “church membership” in the concordance of your Bible. At least I didn’t. (I’ve already looked.) But does that mean it’s not in the Bible? I used to think so. I don’t think so anymore.

            Christians need more than a concordance to answer life’s difficult questions, although it does help every now and then. For instance, if I want to find Biblical answers about trans-genders, I don’t think my concordance is going to prove itself helpful in that task. Likewise, it’s not really helpful in questions pertaining to church membership. So where does one start? How about with Jesus’ teaching? He, after all, is the answer in Sunday school.

Jesus. Kingdom. And Membership?

            When Jesus first begins his earthly ministry He’s preaching about a kingdom. He even goes on to list some specific things about it: God is dismissing the kingdom of Israel’s job of representing Him (Matt. 3:9-12), Jesus is now the new and better representative (Matt. 3:17). God is establishing a new kingdom, and it’s not a place like Israel, but His kingdom is a rule over particular people. This kingdom is only for people who are repentant, poor in spirit, and have faith in Christ (Matt. 4:17, 5:3, Eph. 2:8-9). Furthermore, the citizens of this kingdom, whom Christ would purchase by His death on a cross, would join Him in representing God on earth. (Matt. 5:48, Rom. 8:29).

            But here is a pressing issue. How is a kingdom with no land, no geography, no distinguished markings, and no borders supposed to be marked off? How is a seemingly invisible kingdom identifiable? Anyone could claim to be a citizen of that kingdom. Jesus and His apostles warned us it would happen. (Matt. 7:15-23, 2 Pet. 2:1) The representatives beforehand (the Israelites) had a specific land, and even when they were in exile their dietary restrictions, circumcision and the Sabbath distinguished them from other peoples.

            If the church is to avoid the public relations nightmare of being affiliated with false teachers, unrepentant sinners, and those who deny the authority of Scripture, then something has to be done. The world needs to know who Jesus’ rightful ambassadors are. If Jesus is in fact King of Kings and Lord of Lords, He deserves the right of representation don’t you think? Correction: He commands rightful representation.

Establishment of the Church

            Jesus did give us an answer to this predicament. Jesus established the local church.  In Matthew 16:17-19, upon Peter and his confession Christ promises to build his church, gives them the “keys to the kingdom” and then gives further details of “binding and loosing.” What does that mean exactly? Later in chapter 18 (v.15-20) we are given further clarification. Jesus authorizes the local assembly to “bind and loose”, that is to make a pronouncement, of who is and is not in the fellowship of believers. In other words, the local assembly has the power of the gavel. They declare “in” or “out” for the fellowship of believers. That doesn’t necessarily mean they always make the right judgment call. But it does mean it is the local church’s job to perpetually confirm that believers are in the faith.

       




I think Jonathan Leeman in "Church Membership" is right when he interprets these passages as saying that the power of the keys rest in the local assembly. If interpreted this way, it helps us make sense of the rest of commands in Scripture. I think about the Great Commission for example—What would that look like without the local church’s power of the keys? Baptism would lose half of its meaning, meaningful discipleship would be problematic at best and impossible at worst. And how could you teach someone everything Christ has commanded (Matt. 28:20) without being in his or her life regularly, without assembling together regularly? (Heb. 10:25)

            So now the question arises: how do you determine who is in or out? Do they just have to say “Jesus is real” or “I am a Christian”? I hope not.

Who’s In?

            Just as Jesus affirmed Peter’s profession of Christ, so the church is charged to examine a person’s profession of faith and give a declaration of whether or not it is legitimate. Mormons and Jehovah’s Witnesses would tell you they believe in Jesus, but I’m not about to tell you that they are truly citizens of God’s Kingdom. Professions of faith must be tested.

            This is why John wrote to the church saying, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God…” Moreover he gives us a way to test them. “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh and is from God [the Son of God], but every spirit that does not acknowledge Jesus is not from God.” (1 John 4:1,3) There are a number of other things that churches ought have their incoming members affirm for the sake of uniting and worshiping God in Spirit and in Truth. (John 4:24)

Be Holy

            The point is this: God has always, from the very beginning of His redemptive call, commanded that His people be set apart, distinguished—that they be holy. (1 Peter 1:16) It is also true that God’s ultimate will is our sanctification, or Christlikeness. (1 Thess. 4:3) Furthermore God’s Word tells us that without holiness, no one will see God. (Hebrews 12:14)

            Church membership is an evidence of taking seriously the mandate to be holy. It is even more than that: it is obedience to the command that God has given to His people. It ensures that the church fulfills its God-given responsibilities—to worship God rightly, to help one another toward heaven, and to represent Christ to the rest of the world. At the very least we have to say that God wants His people to be set apart. So if the question you’re asking is, “why church membership?” It might be better to ask this question: “why not church membership?”

References

Leeman, Jonathan, "Church Membership: How the World Knows who Represents Jesus" Crossway Publishers, Wheaton, Illinois  2012.

REDISCOVERING THE GLORIES OF TULIP'S BLACK SHEEP-- LIMITED ATONEMENT

            Gallons of ink have been spilled trying to answer and explain the significance of the cross of Jesus Christ. The cross and the empty tomb according to the Christian faith are the crux of the Biblical narration. Furthermore, anyone who is intellectually honest cannot deny that the crucifixion of a Nazarene Carpenter approximately 2,000 years ago was tantamount to the human race. It did in fact alter history as we know it.

            The Evangelical Church commonly sides under what is called the “Penal Substitution Theory” in explaining the significance of Jesus’ death on the cross.  The theory itself provides sufficient Biblical explanation to the necessity of the cross and the Divine transaction that took place at Calvary. The theory asserts that man is wholly depraved because of The Fall of Adam, and is separated from God because of sin. Because God is just, holy, and perfect, He cannot allow sin into His presence. Therefore, Jesus Christ was sent as the God-Man to bear the penalty of sin in the place of man. As Christ took the penalty for sin, man was accredited the perfect righteousness of Jesus. And it is only by God’s grace through faith in Christ’s work that one can be saved—not at all by his or her good works.

            This paper presupposes the reader’s acceptance of the penal-substitution theory and moves to investigate another question. Almost if not all evangelicals hold firmly to the necessity of a vicarious sacrifice for salvation. However, they do not all agree upon for whom the sacrifice was made. Some would argue it was for a specific people, others would assert it was for the entire human race. In the Universal atonement division (probably the most popular), Christians affirm that Jesus died for the sins of the whole world, which would include every human being ever born from the beginning of human history. In the other division, Limited Atonement (the position of this writer), Christians would assert that Jesus died specifically and only for the sins of God’s elect. So which one is it? And does it really matter? Richard Phillips posed the question best when he asked, “did he [Jesus] come to make men redeemable, or did he come effectually and infallibly to redeem?”[1]

            It is important to consider a few different issues in order come to a careful and responsible conclusion concerning this matter. This paper will address the Scriptural basis for each view, and will attempt to show why Limited Atonement proves to be the most Biblically consistent doctrine and also the most God-glorifying.

            Firstly, it would be irresponsible not to consider the Old Testament in thinking through this matter. The Passover and the Day of Atonement prove to be helpful. Exodus 12 records the historical Passover narrative the night before the Pharaoh of Egypt released the Israelites from slavery. Pharaoh had withstood nine plagues from the Lord and refused to let the Israelites go. On that night, Moses commanded the Jews to slaughter a lamb and smear its blood on the doorposts, and “When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your house and strike you down.”[2] The blood of the lamb was spilled specifically for the people of each house. It covered those people perfectly. However, it did not possess any potential saving power for Egyptians or others who did not put the blood on their door. The people who were saved from death were the ones that the blood was covering—a perfect atoning work.

            A second Old Testament event is just as clear—the Day of Atonement. On that day, the High Priest would enter the Holy of Holies wearing his priestly garments. The Ephod included an onyx stone on each shoulder engraved with the twelve tribes of Israel, signifying that the High Priest was making sacrifice and interceding specifically for those people.

He shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull’s blood: He shall sprinkle it on the atonement cover and in front of it. In this way he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins have been.[3]

During the High Priest’s duties, he was acting in behalf of his people and no one else. There is a direct tie between these Old Testament passages and the New Covenant that God instates through Christ.

            Lastly, consider the Old Testament prophecies. Isaiah spoke of a Servant who would bear the sins of His people.

By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?... Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.(Emphasis added)[4]

It is apparent that Isaiah’s prophecy speaks of a coming Servant who will accomplish His purpose without fail. What is that purpose? To cover the sins of his people. Who are “His people”? The ones whose sins are covered; hence, a perfect atoning work is the result.

            Additionally, the New Testament gives explicit references regarding Christ’s purpose and work. “She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”[5] According to Matthew, Christ’s purpose is to save his people from their sins. The beloved disciple, John, recorded Jesus’ discourse before his crucifixion. “I am the good shepherd. The good shepherd lays down his life for the sheep… I am the good shepherd. I know My own and My own know me, just as the Father knows Me and I know the Father; and I lay down My life for the sheep.”[6] Jesus is clearly laying down His life for His sheep. Now, it is easy to say that all mankind are God’s sheep, because doesn’t Isaiah the prophet say all we like sheep have gone astray? But Jesus Himself would disagree. In fact, He told the Pharisees, “but you do not believe because you are not among My sheep.”[7] The non-elect do not believe and do not appear to be included in the number of those for whom Christ laid down His life.

            Consider furthermore Christ’s prayer on earth at the end of His earthly life recorded in John 17. He prays only for the ones whom the Father has given Him. “I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them.”[8] Jesus appears to have an explicit people in mind. He seems to be exercising a specific love, an unbreakable love, not a hypothetical or conditional love.

            Every Evangelical will affirm that not everyone in the world will be in heaven. Salvation is explicitly for those who are in Christ. But the question must be asked, if everyone doesn’t go to heaven, and Christ died for everyone, did He fail, or at least partially fail in His purpose? Did Jesus not complete what He set out to do? Was some of His blood wasted? Or, another question is just as important. How could Jesus, according to the writer of Hebrews, “endure the cross, scorning its shame…”? The answer is obviously, “for the joy set before him.”[9] But if there is no joy without assurance, and if Jesus’ blood was spilt hypothetically for all and did not guarantee a redemption for any, how is there any joy in the possibility of total failure? That seems to be some pretty risky business—a serious divine gamble. A universal atonement would result in an anxious, restless, whimsical Christ rather than a joyful, assured, obedient Christ.

            This is where it is important to observe that both sides, Calvinists and Arminians, put “limits” on the work of the atonement. According to the Limited Atonement view (actual atonement), the atonement of Christ is a complete work and actually covers the sins of people once for all. His blood was offered up only for the elect, cleansed them perfectly, and did not miss a single person for whom it was designated.[10] According to Universal Atonement, Christ’s blood is spilled for all of humanity, but the efficacy of that offering is conditional upon a personal choice of believing. If he does not believe, he rejects the covering prescribed and faces God’s wrath, but if he accepts the covering, He is now in Christ and no longer faces condemnation. To clarify, a limited atonement puts a limit on the scope of people redemption is accomplished, whereas a universal atonement puts a limit on what was actually accomplished once for all because its effects remain dependent upon the response of individuals.[11] Charles Spurgeon used this illustration to explain. A limited atonement is like a narrow bridge that completely covers the gap between two sides, God and man. The bridge is only intended for God’s people to cross and will only be crossed by them. Whereas a universal atonement is like a wide bridge that makes its way half way across the gap. Everyone can climb their way to the edge, but must make a decision of faith in order to make it to the other side.[12]

            Now this is where an element of serious inconsistency is found in the universal view of the atonement. According to this reasoning, faith is not only a condition for atonement, but it is one of the very grounds of atonement. R.C. Sproul notes, “If the atonement is not efficacious apart from faith, then faith must be necessary for the satisfaction of divine justice. Here faith becomes a work with a vengeance because its presence or absence in a sinner determines the efficacy of Christ’s work of satisfaction for this person.”[13] However, most people who hold to an unlimited atonement would argue that faith is not a work of satisfaction, just a necessary condition. But the question still remains, is divine satisfaction effected without faith? If yes, then there is no wrath left to be imposed on unrepentant sinners and all will be saved. If no, then faith becomes an essential constituent for propitiation. John Owen, a notable Puritan theologian once said:

First, if the full debt of all be paid to the utmost extent of the obligation, how comes it to pass that so many are shut up in prison to eternity, never freed from their debts? Secondly, if the Lord, as a just creditor, ought to cancel all obligations and surcease all suits against such as have their debts so paid, whence is it that his wrath smokes against some to all eternity? Let none tell me that it is because they walk not worthy of the benefit bestowed; for that not walking worthy is part of the debt which is fully paid, for the debt so paid is all our sins! Thirdly, is it even probable that God calls any to a second payment, and requires satisfaction of them for whom, by his own acknowledgement, Christ hath made that which is full and sufficient?[14]

The reader is now invited to think upon Christ’s atoning work for a particular believer. Did Christ’s death satisfy all the demands of God’s justice against this believer? If yes, then it is inferred that it covered the sins of the believer’s preceding unbelief. Was that sin paid for prior to this person’s belief? Or was Christ’s atonement not complete until this person’s belief? Did Christ’s death cover his unbelief or not? If it did, why doesn’t it cover the unbelief of unbelievers? Here is the unanswered question.

            In a universal atonement view, faith ultimately becomes a necessary ground for a complete atonement. R.C. Sproul clarifies, “If faith is necessary to the atonement, then Christ’s work was indeed a mere potentiality. In itself it saves no one. It merely makes salvation possible.” Moreover, he explains, “Theoretically we must ask the obvious question, what would have happened to the work of Christ if nobody believed it? That had to be a theoretical possibility. In this case Christ would have died in vain. He would have been a potential Savior of all but an actual Savior of none.”[15] So it must be asked, is Jesus the Savior? Or is He merely a potential, hypothetical Savior? Did He actually save people? Or did He make them redeemable? J. I. Packer asserts that the view of a universal atonement “so far from magnifying the love and grace of God dishonors both it and Him, for it reduces God’s love to an impotent wish and turns the whole economy of ‘saving’ grace, so called… into a monumental divine failure… so far from magnifying the merit and worth of Christ’s death, it cheapens it, for it makes Christ die in vain.”[16]

            Think through now the Trinity and each Person’s work in the salvation of sinners. According to Ephesians chapter one, The Father chooses the elect in Christ before the foundation of the world. He does not choose everyone. Otherwise one would conclude that everyone will be saved. The Holy Spirit regenerates and sanctifies only the elect. He does not dwell in the hearts of unbelievers. Therefore, if the Father chooses only the elect, and the Spirit works exclusively and effectually in the lives of believers, how is it that the Son died for all of humanity? Here is yet another element of discontinuity. Embracing a universal atonement would set the Trinity at odds with one another. And if that inference does not absolutely obliterate the unity of the Godhead, it would at least imply some sort of hierarchal tension between the Persons. This simply cannot be. God’s Word does not allow for it.

            The last portion of the paper will now address some “problem texts” to the Actual Atonement theory. It would not take long if one set out to read the New Testament that he would come across a verse that seems to explicitly refer to God’s loving the world, or Christ dying for all. So what is one to do with these? They cannot simply be ignored.

            John 3:16 is commonly referred to prove Christ’s dying for all humanity. “For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.”[17] (Emphasis Added) Duane Edward Spencer rightly notes, “Much of what we think about the atoning work of Christ will be tempered by what we understand the simple word ‘world’ to mean.”[18] The gospel of John itself contains seven (if not eight) different usages of the word “world.” Hence, context is absolutely key to determine what the author is trying to communicate. For example, later in the gospel of John, the Pharisees are recorded saying, “Behold! The world is gone after Him!”[19] It is quite certain in this instance that the whole of humanity had not gone after Jesus. The speakers themselves refused to do so.  So why does it read, “For God so loved the world…”? To understand that question, it is important to read the preceding verses. Jesus is conversing with Nicodemus, a Jewish leader, over how one is able to see the Kingdom of God. After telling Nicodemus that one must be born again in order to inherit the Kingdom, He explains further in verses fourteen and fifteen. “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.”[20] These two verses refer explicitly to Jewish people. When the Israelites were smitten with poisonous snakes in the desert for their rebellion, the Lord commanded Moses to lift up a bronze serpent in order that the Jews could gaze upon the snake and be healed. The Jews at this time in history believed they were the chosen people God (which they were), but also that they were the only ones God planned to redeem. Hence, Jesus’ statement to Nicodemus is not that He is going to die for the sins of every person, but it is a Divine announcement that God’s salvific gaze is shifting from explicitly Jews to peoples of all races and regions of the world!

            The same rule can be applied to 1 John 2:2 which states “He [Jesus] is the propitiation for our sins, and not for ours only but also for the sins of the whole world.”[21] The beloved disciple is communicating the same point in his first epistle as he did in his gospel. Jesus didn’t just die for Jews! He died for humans out of every tribe and nation but not every tribe and nation as a whole.

            1 Timothy 2:3-4 is yet another verse that seems to insist on a universal atonement. Paul writes that God “desires all people to be saved and to come to the knowledge of the truth.” This “all” must be observed in context of the rest of the letter. Going back to the first of the chapter, Paul urges Timothy to pray “for all people” like the “kings and all who are in high positions.”[22] This “all” is speaking of an all kinds of people. Therefore we conclude that God does not discriminate upon ethnicity, power, or intellectual ability, but He gives sight to those whom He wills. That is what’s so amazing about His perfect unmerited grace! God does not look down and see worthy vessels of favor, but He loves in spite of faithlessness.

            Perhaps the strongest verse that seemingly debunks the Limited Atonement argument is recorded in 2 Peter 2:1. Peter is giving a stern warning against “false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them.”[23] This seems to be the nail in the coffin for Limited Atonement. However, Richard Phillips gives a helpful explanation. “The weight of biblical testimony should not be revised by this one verse; rather we should understand the ambiguous verse in terms of the whole testimony of Scripture. Here, it seems that Peter is referring to what the false teachers claimed for themselves, rather than what was actually the case.”[24] This is quite agreeable. There are to this day plenty of unregenerate people on this earth who claim that Christ’s blood was shed for them. Just because someone claims that Jesus died for them does not make them a Biblical teacher, much less a genuine Christian.

            So what’s the point? Does embracing a limited atonement really edify or enrich the Christian’s experiential life at all? Indeed, at first glance it seems to be a bunch of abstract, tedious, theological nuances. But it is so much more than that. Again, to quote Phillips, “if we grasp how personal in its application and how efficacious in its effects is the cross of Christ, we will find solid ground for our assurance of salvation. There can be no assurance if the ultimate cause of our redemption is found in ourselves.” Moreover he writes, “It is when you realize that even your faith is the outworking of Christ’s saving death for you, by the electing will of the Father, as applied by the Spirit, that you know the solid ground on which your salvation stands.”[25] God saves sinners. Salvation does not fail because God does not fail! Salvation belongs to the Lord! That is good news! There is great hope, joy, comfort, and assurance in that!

            In final application, a limited atonement ought to powerfully influence a Christian’s devotion to the Lord. There are many people who have died for principles. Socrates for example, took the cup of hemlock for the principle of tacit consent. There are also people who have died for a cause, and they are to be admired. Nathan Hale, an American patriot, uttered undoubtedly one of the most inspiring quotes when he said, “I only regret that I have one life to lose for my country.” This bravery is certainly stimulating and wonderfully romantic. Logically, embracing a universal atonement would put Christ in this category. However, there is a category of those who have died that rises to the superlative degree—far above the rest.

Some die for principles and others for causes, but what about someone who has died for me? This demands a different kind of response altogether— a response that will totally, undeniably, and radically transform the recipient of God’s saving grace. Christians live not merely for a principle or even a great cause, they live for the person Jesus of Nazareth—the King of Kings and Lord of Lords. He did not die merely for a principle or a great cause—He died for His people. “Greater love has no man than this, that He lay his life down for his friends.”[26]

---

[1] Richard Phillips, What’s so Great About the Doctrines of Grace? (Lake Mary, FL: Reformation Trust Publishing, 2008), 55.

[2] Exod. 12:23 (NIV) New International Version.

[3] Lev. 16:15 (NIV) New International Version.

[4] Is. 53:8, 10-11 (ESV) English Standard Version.

[5] Matt. 1:21 (ESV).

[6] Jn. 10:11, 14, 15 (ESV).

[7] Jn. 10:26 (NIV).

[8] Jn. 17:9-10 (ESV).

[9] Heb. 12:2 (ESV).

[10] David Steele, Curtis Thomas, and Lance Quinn, The Five Points of Calvinism: Defined, Defended, and Documented (Phillipsburg, NJ: P&R Publishing Co.), 40.

[11] Shai Linne, interview by Johnny Antle, March 23, 2014.

[12] Charles Spurgeon, “Particular Redemption,” The Spurgeon Archive, http://www.spurgeon.org/sermons/0181.htm (April 20, 2014.)

[13] R. C. Sproul, Grace Unknown (Grand Rapids, MI: Baker Books, 1997), 165.

[14] John Owen, The Death of Death in the Death of Christ (Falkirk: T. Johnston, 1799), 161.

[15] R.C. Sproul, Grace Unknown (Grand Rapids, MI: Baker Books, 1997), 167.

[16] J.I. Packer, “Introductory Essay,” in John Owen, The Death of Death in the Death of Christ: A Treatise in Which the Whole Controversy about Universal Redemption is Fully Discussed (1852; reprint, London: Banner of Truth, 1959), 4.

[17] Jn. 3:16 (ESV)

[18] Duane Edward Spencer, TULIP: The Five Points of Calvinism in the Light of Scripture (Grand Rapids, MI: Baker Books, 1979), 35.

[19] Jn. 12:19 (NIV).

[20] Jn. 3:14-15 (ESV).

[21] 1 Jn. 2:2 (ESV).

[22] 1 Tim. 2 (ESV).

[23] 2 Pet. 2:1 (ESV).

[24] Richard Phillips, What’s so Great About the Doctrines of Grace? (Lake Mary, FL: Reformation Trust Publishing, 2008), 60.

[25] Richard Phillips, What’s so Great About the Doctrines of Grace? (Lake Mary, FL: Reformation Trust Publishing, 2008), 65.

[26] Jn. 15:13 (ESV).

Grace upon Grace

Grace upon Grace

            Two years ago today, I was living in Fort Worth, attending Texas Christian University, playing collegiate golf, and just being a normal college student. On this particular Friday night, 8:33pm (that’s what time it is right now) I was probably leaving Fuzzy’s taco shop after knocking down a few cold ones, walking back to my house with a warm feeling in my face from a good buzz, walking and talking loosely, asking over and over what the plan was. I was most likely with a few of my roommates who would be laughing, talking about sports, the “crazy” things that happened the night before (Thirsty Thursday), and the potential shenanigans of the coming weekend.  I knew what the basic agenda would entail: alcohol, music, dancing, girls… the usual. It just normally manifested itself in different ways, but it was always about the same. Either a house party, or a bar, or maybe a mixer or formal. There would be a lot of people, a lot of drinks, a lot of smiles, all covering a lot of emptiness, brokenness, and discontentment. So how did my weekend turn out you might ask? Well, I honestly can’t tell you. Reasons being either A) I got too drunk to remember, or B) It wasn’t worth remembering.

             In one sense, I don’t want to remember. There are some images burned in my mind from the past that does my soul harm to think about. I still have thoughts that I have to flee from because of my previous decisions. And I’m still prone to think that disobedience to God and gratifying my flesh is better than obeying Him and refusing to look like the world. And If I were to think very long in particulars on the ugly state I was in, I’d probably end up trying to type through a well of tears.

            But in the other sense, I need to remember. I need to remember that I was once dead in trespasses in sins. I need to remember that I was once a rebel myself, with no desire to please God, and no concern for His righteousness and holiness. I need to remember that my sin was and still is a big deal and that if it were not for the grace of God, I would still be lost and doing my own thing. I need to remember that Jesus sought me when I was a stranger, wandering from His fold. And I wasn’t smart enough to turn around and go back but He picked me up, broke my legs, and nursed me back to health by His side.

            Fast forward… Things are a little different tonight. I’m finishing my last semester at Dallas Baptist University, about to complete a track in Christian Studies. I just sent an email yesterday accepting an internship to what I know will help train and equip me further for ministry. I just finished writing a research paper about Huldrych Zwingli and his contributions to the Protestant Reformation and I liked it! Hah. I’m not thinking about going to find any ladies at a bar, shacking up, or shot-gunning any beers. I’m probably going to read a little bit of my Bible, and catch some Z’s.

            So why am I saying all this? Some of you are probably thinking in your head, “ok, I get it, you were a bad person, and you changed. I’m proud of you.” Or, “there’s no need to be a drama queen, sure you made some mistakes, but you’re certainly no Hitler.”

            But if you’re a Christian and reading this, then I want you to understand something first and foremost that God has continually been teaching me. The picture of me before God opened my eyes and ears to the gospel is the same picture of every Christian before God opened his or her eyes and ears to the gospel. Maybe you had grown up in church your whole life and never tasted alcohol, or maybe you were smoking weed before you were in high school. But the fact of the matter is that all of us, every single one of us deserve God’s righteous wrath against sin, which all of us are guilty.

            Moreover, God did not give me, or you, or any of His children spiritual sight and spiritual hearing so that we can become proud. Did you catch that? God does not give His grace so that people can become proud, and He certainly does not give grace to the proud. It even says in His Word that he opposes the proud. God gives His grace so that we can be humble and thankful. There will never ever be such a thing as a proud Christian. It’s impossible. Just think with me for a second…

            Have you ever wondered why it is that you’re able to live in a free country? Have you ever wondered why you have eyes to read the things you read? Have you ever wondered where your last breath came from and if you will get your next one? Have you ever wondered why it is (if you’re a Christian) that you have a desire to obey God? Have you ever wondered how it is that you were so blessed to even hear Jesus’ name? Have you ever wondered at God in His providence, placing you to live in a place where there are Bibles at your fingertips? Have you ever wondered how lucky you are to be able to read this blog without the government kicking down your door and killing you because you’re reading about Jesus? It is all a testament to God and His grace! At the heart of the Christian faith is a self-revealing, self-giving, sovereign God. Therefore, for us to know anything about God, hear anything about God, or do anything, it has to be revealed/given to us by Him! So where is there room for boasting? NO WHERE!

            And if you are not a Christian, I want you to hear the same thing. God is gracious and merciful. He continues to shower His people and the world with gifts and blessings, yet we have all used them for our own sordid gain. We have all like sheep, gone astray, and turned to our own ways. We have turned to creation and sought after it more than the Creator. We have worshiped created things because we have despised the Creator. But God, being rich in mercy and love made a way to bring us back to Him. Yet, His perfect and righteous anger towards sin reminds us that His grace is not to be presumed upon. Just as God does not give grace to make people proud, He also does not give grace to make presumptuous sinners. His grace is given to transform people! So God makes a way. He sends His only Son Jesus to live the perfect life, in order that He might be the perfect sacrifice and bear His people’s sins, and provide a way for those who trust in Him alone for righteousness. Jesus satisfied the wrath of God against sin when He hung on that tree. There is therefore now NO CONDEMNATION for those who trust in Christ Jesus. Therefore righteousness, a right-standing with God only comes to us by what God has done. We didn’t do ANYTHING to earn it, or gain it. Righteousness comes by faith—and faith is a gift of God. Therefore we bring nothing in our hands for righteousness sake, but simply cling to the cross of Jesus for what He has freely given to His children. We get Jesus’ perfection, and Jesus got our sin.

            And yet, there is more. Three days later after taking His people’s sin, Christ rose again, defeating death, and showing that His sacrifice for His people was accepted by God, and those who trust in Christ can have assurance that they will be accepted too! Jesus ascended into heaven and now sits at the right hand of God the Father, continually interceding for us, and claiming us as forgiven. That is good news my friends! We are blameless because God pronounced us blameless through the faith that He gave us. That, my friends, is grace!

            So how in the world did I go from drinking my face off, chasing girls, lying, cheating, stealing, coveting, maligning, hating, being selfish, etc. to having the nerve and the gall to talk about a God who is infinitely perfect and holy? It’s the gospel of Jesus Christ—the gospel of grace. The very fact that God delights in saving sinners like myself. He delights in pulling sinners out of their filth, cleansing them, and teaching them His perfect ways. He breathes life into dead dry bones. He removes hearts of stone and gives hearts of flesh. He washes His children in the blood of Christ, and wraps them in His spotless robes so that will not be separated from Him and they can enjoy being with Him forever in eternity.

Christian, If salvation is a reality in your life, are you rejoicing in it at this moment? Because you have no reason not to.

But if you are not a Christian, I beg you, meet me in heaven! Do not go down to hell. Do not deny the free pardon from sin which God grants us through faith in Christ. Do not delay; you have had enough of resolving. Today is the day of salvation!

Remember, that salvation may be now or never…Let it be now, for it would be awful if it should be never.

 "Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

“For who has known the mind of the Lord,

or who has been his counselor?”

 “Or who has given a gift to him

that he might be repaid?”

 For from him and through him and to him are all things. To him be glory forever. Amen."

ROMANS 11:33-36

New Year, New Me(rcies): Resolutions and God's Transforming Grace

New Years is a special time for everyone, but a uniquely special time for Christians. There are not many better markers on the calendar that remind us to reflect on past times and to make new resolutions for times to come. Children of God are both encouraged and commanded to examine themselves to see if they are genuinely in the faith, and to make certain their own election by striving to continue in good works. (2 Cor. 13:5, 2 Pet. 1:10) I am not at all hinting that anyone will be made right with God by their works. The Bible is clear that it is by faith in Jesus Christ alone that men are justified in the eyes of God. But a saving faith will always be coupled with selfless works. In other words, people are saved by faith alone, but that faith is never alone. This new year, pause to examine yourself to see if you are in the faith, and see to it that your salvation is not in vain by heaping up good works to glorify God.

Because of my lack of creativity, and my need of clarity and conciseness in word and thought, I decided to pirate my New Years resolutions this year from Jonathan Edwards. The great theologian is arguably one of the greatest preachers to ever live. He was a dear servant of God, and a brilliant intellect. His works have had a tremendous impact on my life. I only hope that this list will bless you in ways that it did me in reading them and giving ideas for your new resolves.

2014 Resolutions

Knowing that I am unable to do anything without God's help, I do humbly plead that He by His grace will enable me to keep these Resolutions, so far as they are agreeable to His will, for Christ's sake.

1. Resolved, never to do nor contribute in anything, whether in soul or body, but what tends to the glory of God.

 

2. Resolved, to live with all my might, while I do live.

3. Resolved, never to do anything but duty willingly and cheerfully as unto the Lord, and not to man; “knowing that whatever good thing any man does, the same he will receive from the Lord.”

4. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

5. Resolved, to endeavor to my utmost to act as I think I would, if I had already seen the happiness of heaven, and the torments of hell.

6. Resolved, never to do anything out of revenge.

7. Resolved, never to suffer the least bit of anger to irrational beings.

8. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity.

9. Resolved, for there to be something of benevolence, in all that I speak.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, to act as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

13. Resolved, to maintain the strictest temperance in eating and drinking.

14. Resolved, to examine carefully and constantly that one thing in me which causes me in the least to doubt of the love of God; and to direct all my forces against it.

15. Resolved, to cast away things I’ve found decrease my assurance.

16. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

17. Resolved, never to act as if I were any way my own, but entirely and altogether God’s,

18. Resolved, whenever I do any evil, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the origin of it.

19. Resolved, never to give over, nor slacken my fight with my corruptions, however unsuccessful I may be.

20. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer.

Soli Deo Gloria.