Psalm 121: What it Means That Yahweh is Your Guardian

Article by Jason DeRouchie

Psalm 121 is a treasure of promise for the suffering believer, whose “help comes from the Lord ” (verse 2). After personally celebrating Yahweh’s guardianship in verses 1–2, the psalmist turns to give assurance to others in verses 3–8. He declares the nature of God’s guarding role in verse 3–4: “He will not let your foot be moved; he who keeps you will not slumber. Behold, he who keeps Israel will neither slumber nor sleep.”

The Perseverance of the Saints

I was surprised to find that the word combination depicting the stumbling step in verse 3 is never used in Scripture of physical falling. Rather, all four of its other occurrences employ it figuratively for someone who is (or anticipated being) overcome by divine judgment (Deuteronomy 32:35), personal sin or weakness (Psalm 38:16[17]), or enemy oppression (Psalm 66:9; 94:18). When the psalmist declared, therefore, “He will not allow your foot to slip,” he was most likely speaking of the perseverance of the saints.

The psalmist is not promising the absence of pain or even failure. But he is promising that, amidst seas of adversity, the elect will remain upheld, not because of their own doing, but because of the preserving hand of God. No one can snatch God’s sheep out of his hand (John 10:27–30), and the one who has justified will never again condemn (Romans 8:33–34). What mercy! What promise! The sure confidence we have today that we will remain with God tomorrow is God himself. Thank him. Remain dependent on him. Plead for his sustaining grace.

He Watches Over Our Souls

Along with ensuring our perseverance (verse 3a), the Lord ’s guardianship also means he is constantly watching over our souls (verses 3b–4). The Hebrew of verse 4 suggests a development from what precedes. Whereas verse 3 suggests “your Guardian” will not slumber now, verse 4 stresses “Israel’s Guardian” will never slumber nor sleep. God “gives to his beloved sleep” (Psalm 127:2), and we are able to rest only because we know God never does. “The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary” (Isaiah 40:28). Yahweh is always awake, always aware, and always watching over his children.

Do not put your hope today in yourself, for were it not for God, you would surely slip. But because of his ever-sustaining mercy, your faith will remain. As asserted in Psalm 94:16–18: “Who stands up for me against evil doers? If Yahweh had not been my help, my soul would soon have lived in the land of silence. When I thought, ‘My foot slips,’ your steadfast love, O Yahweh, held me up.”

It is the steadfast love of the Lord that sustains. It never ceases but it is replenished every dawn (Lamentations 3:22–23).

Look to Your Guardian

Whether your sleepless nights are filled with tears and prayers, diaper changing, or paper writing, God is with you with all the energy and grace you need. Don’t forget him. Look to him at any hour –– in the light or in the night. Yahweh’s guardianship means that he ensures our perseverance. He constantly watches over his own.

Jason DeRouchie is the Associate Professor of Old Testament at Bethlehem College and Seminary. He's also the editor and contributer to What the Old Testament Authors Really Cared About (Kregel: forthcoming 2012) and co-author of A Modern Grammar for Biblical Hebrew (B&H Academic, 2009).

Posted at: https://www.desiringgod.org/articles/psalm-121-what-it-means-that-yahweh-is-your-guardian

This is What Intimacy with God Looks Like

Tim Chester

It was not enough for God to make us his children. He wants us to know that we’re his children. He wants us to experience his love. And that’s why he sent the Holy Spirit. Galatians 4:6 says, “And because you are sons, God has sent the Spirit of his Son into our hearts.”

The reason why God sent the Spirit is so that we can experience what it is to be sons and daughters loved by our Father. And notice how the Spirit is described. Most of the time in Galatians Paul simply refers to “the Spirit.” Often in the New Testament he’s described as “the Holy Spirit.” But here Paul calls him “the Spirit of his Son.”

Our experience of the Spirit is the experience of the Son, for the Spirit is the Spirit of the Son. The Spirit enables us to experience what Jesus experiences.

God Sent the Spirit of His Son So That We Might Know That We Are Sons

So the Father has given us the Spirit of his Son so that we can enjoy the experience of his Son, so that we know what it is to be sons like the Son, so that we can enjoy the love the Son experiences from the Father.

God gave his Son up to the whip, the thorns, the nails, the darkness, and the experience of forsakenness so that you could be his child. No wonder he sends the Spirit of his Son. He doesn’t want you to miss out on all that the Son has secured for you. This is his eternal plan: that you should enjoy his fatherly love.

The world is full of people searching for love and intimacy. Many sexual encounters and affairs are a desperate attempt to numb a sense of loneliness. Many people who seem to have it all feel empty inside. The actor and director Liv Ullmann once said, “Hollywood is loneliness beside the swimming pool.” We were made for more. The reason why we yearn for intimacy is that we were made for intimacy: we were made to love God and be loved by him. And this is what the Father gives us by sending his Son and by sending the Spirit of his Son.

WHAT DOES THIS INTIMACY LOOK LIKE?

We Can Talk to God Like Children Talk to Their Father

“The Spirit . . . [cries], ‘Abba! Father!’” (Gal. 4:6). The Spirit gives us the confidence to address God as our Father. A number of our friends have adopted children. And it’s always a special moment when the adopted child starts calling them “Mom” and “Dad.” God is infinite, holy, majestic. He’s a consuming fire before whom angels cover their faces. He made all things and controls all things.

Can you imagine calling him “Father”? Of course you can! You do it every day when you pray—most of the time without even thinking about it. How is that possible? Step back and think about it for a moment, and you’ll realize what an amazing miracle it is that any of us should call God “Father.” But we do so every time we pray, through the Spirit of the Son. This is how John Calvin puts it:

With what confidence would anyone address God as “Father”? Who would break forth into such rashness as to claim for himself the honour of a son of God unless we had been adopted as children of grace in Christ? . . . But because the narrowness of our hearts cannot comprehend God’s boundless favour, not only is Christ the pledge and guarantee of our adoption, but he moves the Spirit as witness to us of the same adoption, through whom with free and full voice we may cry, “Abba, Father.”[1]

Think of those adopted children saying “Mom” and “Dad” for the first time. What must that feel like for them? Perhaps they do so tentatively at first. They’re still feeling their way in the relationship. And that’s often what it’s like for new Christians, feeling their way in this new relationship.

But think, too, what it means for the parents. It’s a joyful moment. It’s a sign that their children are beginning to feel like children. It’s a moment of pleasure. And so it is for God every time you call him “Father.” Remember, he planned our adoption “in accordance with his pleasure” (Eph. 1:5 NIV).

We Can Think of God Like Children Think of Their Father

“So you are no longer a slave, but a son” (Gal. 4:7). Slaves are always worried about doing what they’re told or doing the right thing. They fear the disapproval of their master because there’s always the possibility that they might be punished or sacked. Children never have to fear being sacked. They may sometimes be disciplined, but as with any good parent, it’s always for their good. God is the best of parents. And we never have to fear being sacked. You can’t stop being a child of God—you’re not fostered. You’re adopted for life, and life for you is eternal!

The cry “Abba! Father!” is not just for moments of intimacy. It was actually the cry that a child shouted when in need. One of the joys of my life is that I’m good friends with lots of children. Charis always cries out, “Tim!” when she sees me. Tayden wants me to read his Where’s Wally? book with him. Again. Tyler wants me to throw him over my shoulder and swing him around. Josie wants to tell me everything in her head all at once in her lisping voice. They all enjoy having me around. But here’s what I’ve noticed.

Whenever any of them falls over or gets knocked, my parental instinct kicks in, and I rush to help. But it’s not me they want in those moments. They run past me looking for Mom or Dad. They cry out, “Dad!” and Tim won’t do. That’s what “Abba! Father!” means. When we’re in need, we cry out to God because the Spirit assures us that God is our Father and that our Father cares about what’s happening to his children.

We Can Depend on God Like Children Depend on Their Father

“And if [you are] a son, then [you are] an heir through God” (Gal. 4:7). When Paul talks about “sonship,” he’s not being sexist. Quite the opposite. In the Roman world only male children could inherit. So when Paul says “we” (“male and female,” 3:28) are “sons,” he’s saying that in God’s family, men and women inherit. Everyone is included. And what we inherit is God’s glorious new world. But more than that, we inherit God himself. In all the uncertainties of this life, we can depend on him. He will lead us home, and our home is his glory.

What could be better than sharing in the infinite love and infinite joy of the eternal Father with the eternal Son? Think of what you might aspire to in life—your greatest hopes and dreams. And then multiply them by a hundred. Think of winning Olympic gold or lifting the World Cup. Think of being a billionaire and owning a Caribbean island. Think of your love life playing out like the most heartwarming romantic movie. Good. But not as good as enjoying God.

Or let’s do it in reverse. Think of your worst fears and nightmares: losing a loved one, never finding someone to marry, losing your health, not having children. Bad! But Paul says, “I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom. 8:18). The only time Jesus is quoted as saying, “Abba, Father,” is in the Garden of Gethsemane as he sweats blood at the prospect of the cross (Mark 14:36). Even when you feel crushed by your pain, God is still your Abba, Father.

Where does joy come from? It comes from being children of God. How can we enjoy God? By living as his children. How can we please God? By believing he loves us as he loves his Son.

[1]John Calvin, Institutes of the Christian Religion, ed. John T. McNeill,  trans. Ford Lewis Battles, Library of Christian Classics 20–21 (Philadelphia: Westminster, 1960), 3.20.36–37.

Content taken from Reforming Joy: A Conversation between Paul, the Reformers, and the Church Today by Tim Chester, ©2018. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, Il 60187, www.crossway.org. 

Tim Chester is a pastor of Grace Church in Boroughbridge, North Yorkshire, and a faculty member with the Acts 29 Oak Hill Academy. He was previously research and policy director for Tearfund and tutor in missiology at Cliff College. Tim is the author of over thirty books, including The Message of Prayer, Closing the Window, Good News to the Poor, and A Meal with Jesus. Visit Tim’s website and read his blog or follow him on Twitter.

Posted at: http://gcdiscipleship.com/2018/10/11/this-is-what-intimacy-with-god-looks-like/

Believer or Unbeliever Is Not the Point of Romans 7 Part 3

Lloyd-Jones: Believer or Unbeliever Is Not the Point of Romans 7

Ben Bailie

Editors’ note: This is the final installment in a special three-part “Perplexing Passages” forum examining the long-debated Pauline passage, Romans 7:13–25.

Martyn Lloyd-Jones began his sermons on Romans 7 with a warning: “This chapter is one of the most controversial in the Bible.” This was unfortunate, he argued, because the controversy misses the main point of the passage. Trying to discern the “man” of Romans 7, whether he was regenerate or unregenerate, is a distraction—one that misses the Christian experience a believer should be seeking.

He believed the main point of Romans 7 was to dramatically illustrate what happens if you seek sanctification apart from the Spirit through the law. No matter who you are, if you seek your sanctification this way it will slay you. Paul had already proven justification through the law is impossible, now he seeks to prove the same with sanctification.

Lloyd-Jones certainly didn’t think the chapter was unimportant. In his typical manner of hyperbole, the Doctor called it “the most famous and best-known section of the entire epistle.” Few chapters expose the deep power of sin and clarify the role of the law in a believer’s life quite like Romans 7. Yet no section has fueled more debate.

For Lloyd-Jones, whether Paul was speaking about his pre-conversion or post-conversion experience is not important. Therefore, Lloyd-Jones had relatively little to say about it. Of the 27 sermons he preached on Romans 7:1–8:4, only six dealt with the controversial passage—Romans 7:14–25. Six sermons for eleven verses is practically flying for Lloyd-Jones.

Structured Like a Symphony  

To understand Lloyd-Jones’s interpretation of Romans 7, one must see how it functions within the logical flow of chapters 5–8. He believed those four chapters, like a symphony, form one grand, majestic, theological vision in which the glorious doctrine of the believer’s union with Christ is on full display.

Lloyd-Jones preached 144 sermons on chapters 5–8. He believed Romans 5 is the theological heart of the book, with Romans 5:20–21 being the controlling exegetical verses. Misunderstand chapter 5 and one will, by necessity, misinterpret 6 and 7; they form a “parenthesis” dealing with objections to Paul’s central assertion in 5:20–21.

The entire section, Lloyd-Jones argued, unpacks our union with Christ through the reign of grace. Chapter 6 proves our sanctification is guaranteed since we’re united to Christ and can no longer live in sin. Romans 7 proves our sanctification is guaranteed since we’ve been freed from the law and married to Christ. We are enabled to bear the fruit of the Spirit. Chapter 7 offers a dramatic warning of what happens when we seek sanctification through the law, apart from the Spirit.

Chapter 8 unpacks the reality that a believer’s sanctification is guaranteed because they’ve been united to Christ and are thus indwelt by the Spirit. There is now no condemnation for followers of Jesus.

Tread Carefully, Tread Humbly

As Lloyd-Jones walked his congregation through Romans 7, he reminded them to proceed with humility. He encouraged them to “seek that ‘unction’ and ‘anointing’ from ‘the Holy One,’ for the matter with which we are dealing is beyond the realm of grammar and intellectual dexterity.”

He didn’t believe looking at verb tenses settled the matter. Paul is using a rhetorical device called the “dramatic present,” Lloyd-Jones asserted, noting that preachers—including himself—often use that literary device.

Lloyd-Jones’s diagnostic and exegetical powers were taxed to the limit as he walked through the section. He fully embraced the tensions in the passage and warned his congregation against simplistic solutions.

The Doctor’s hermeneutic was continuously strained by statements he believed couldn’t be made by an unregenerate man, such as “the law is spiritual” and “I joyfully concur with the law in the inner man.” He concluded, “This man is not unregenerate, for no unregenerate man could make such claims.”  

Neither Saved Nor Lost

The man in Romans 7 is not unregenerate, nor is he regenerate. Romans 7 cannot be describing the regenerate, Lloyd-Jones contended, since it would contradict Paul’s argument throughout the section and also what the New Testament says in many other places.

For example, Romans 5:12–21 emphasizes the reign of grace in a believer’s life and can’t describe someone who cries out, “I am of flesh, sold into bondage to sin, nothing good dwells in me,” for chapter 6 shows the impossibility of continuing in sin when a believer has died to it.

Other verses seem to pull in the other direction. Romans 7:4 shows we’ve died to the law and been united to Christ, and chapter 8 displays the glories of the indwelling Spirit. Thus, no regenerate man would cry out that nothing good dwells in him when the Spirit of the holy God lives in him.

Troubled Exegetical Waters

As he moved through the tensions, Lloyd-Jones’s exegesis at times became slightly convoluted. But he often made remarks like “This subject is difficult because sin is difficult. One of the terrible things sin did when it came into the world was to introduce complications,” or “This not only sounds complicated, but it is complicated; it is the complicated condition of a man who is enlightened by the Spirit of God and about the law of God” yet has no power to overcome the difficulty.

For Lloyd-Jones, “The real clue to understanding more of Romans 7 is to notice the Holy Spirit and the indwelling Christ are not mentioned; hence the trouble and the problem.”

Lloyd-Jones began his exposition of Romans 7 convinced Paul didn’t intend to distinguish between the regenerate and unregenerate. Instead, the apostle was giving us a “hypothetical, imaginary picture” of a “man who sees the complete hopelessness of salvation by the law.”

But by the end of the section Lloyd-Jones tentatively stated that if it is a picture of personal experience, then it’s the experience of a man like John Bunyan in Grace Abounding to the Chief of Sinners, who has come under deep conviction of sin and longs to be holy, but cannot.

From Depths to Heights  

Lloyd-Jones knew many might be unconvinced by his treatment of Romans 7. He counseled them to wait for his exposition on Romans 8:15 in the next volume:  

The theme of this volume is no mere fascinating theological or intellectual problem, but one of vital importance to Christian experience, and to the health, well-being, and vigor of the church. To end a reading of Romans 7 in a depressed condition is to fail to understand it.  

Why? It is preparation for the glorious truths of Romans 8:15, or more appropriately, Romans 8:14–17, which Lloyd-Jones viewed as one long chain.

Why should his listeners wait for this later exposition? Because Romans 8 describes the Christian experience all should be seeking. By the time Lloyd-Jones preached through Romans 8:15, he was confident Romans 7 describes someone experiencing the Spirit’s work, whereby he is rescued from a spirit of bondage and fear—the essential prelude to receiving the Spirit’s testimony of our adoption as sons. Lloyd-Jones referred to this as the “baptism” or “sealing” of the Spirit.

He would later say the 21 sermons he preached on Romans 8:14–17 were among the most joyful of his ministry. But he had to walk through the depths of Romans 7 to reach the heights of Romans 8.

Ben Bailie (PhD, The Southern Baptist Theological Seminary) is planting a church in Lake Nona, Florida, through Grace Church. He did his doctoral work on Martyn Lloyd-Jones, focusing on how his medical training shaped his pastoral ministry. Ben appeared in the Logic on Fire film. He is in the beginning stages of creating an online community called The Company of Pastors. You can contact him at ben@thecompanyofpastors.com.

Article posted at: https://www.thegospelcoalition.org/article/lloyd-jones-believer-or-unbeliever-is-not-point-of-romans-7/

Romans 7 Does Describe Your Christian Experience Part 2

John Piper

Editors’ note: This is the second installment in a special three-part “Perplexing Passages” forum examining the long-debated Pauline passage, Romans 7:13–25. In part one, Tom Schreiner defended the view that Paul was speaking of his struggle with sin before his conversion. The final part will offer a third view from Martyn Lloyd-Jones. A version of this article appeared originally at DesiringGod.org and has been revised by the author for The Gospel Coalition.

When I teach on Romans 7, I expect there may be pushback to my argument that Romans 7:14–25 refers to Paul’s—and thus to our—Christian experience. Good friends, like Tom Schreiner, think that when Paul says “I delight in the law of God, in my inner being (esō anthrōpon)” (Rom. 7:22), or when he says “I, my very self (autos egō) serve the law of God with my mind” (Rom. 7:25), he is expressing his pre-Christian experience.

This is because Paul also says, “I am of the flesh, sold under sin” (Rom. 7:14); “I do the very thing I hate” (Rom. 7:15); “I see in my members another law . . . making me captive to the law of sin” (Rom. 7:23); “wretched man that I am!” (Rom. 7:24); and “with my flesh I serve the law of sin” (Rom. 7:25).

These statements of defeat do not sound like the person who says in Romans 8:2, “The law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”

Matter of Exegesis

I know that when it comes to a positive description of what the Christian life should be, and what it normally is, that Tom and I do not differ significantly. In other words, our difference in exegesis on this passage does not signal a significant difference in what to call for, hope for, and expect from genuine Christians.

But biblical faithfulness and clarity is always good for us. So it might be helpful to make a few clarifying comments. For more extensive argumentation, I preached six messages on Romans 7:14–25 under the title “Who Is This Divided Man?” The ten reasons I gave for my position in those sermons are summed up here.

Five Clarifications

Here are some clarifications that might help make the case.

1. I’m not convinced Romans 7:5 and 7:7–25 both refer to Paul before he was converted.

Tom and numerous others see a strong argument for the pre-Christian view in the claim that Romans 7:7–25 unpacks Romans 7:5, while Romans 8:1–17 unpacks Romans 7:6.

Since Romans 7:5 refers to pre-Christian experience, they infer that 7:7–25 does as well. I don’t find this point compelling. For one thing, they agree that 7:13–25 is answering the question of verse 13: “Did that which is good, then, [the law] bring death to me?”

I agree. That’s what 7:13–25 is doing. Paul’s answer is, No. It is sin, not law, that kills. But it begs the question to assume we know how Paul will argue for this in 7:13–25. How will he show the exceeding power and ugliness of sin, and the goodness of the law? I would make the case that he argues from his own Christian experience in dealing with sin to show how powerful and deadly sin is, and how good the law is.

Further, notice the similarity in thought and language between 7:6 and 7:25. In 7:6, there is the victory over bondage to the law followed by the great result: “So that we serve (douleuein) in the new way of the Spirit and not in the old way of the written code.” Similarly, in 7:25, there is another victory: “Thanks be to God through Jesus Christ our Lord!” followed by another great result: “So then, I myself serve (douleuō) the law of God with my mind, but with my flesh I serve the law of sin.”

Both of these verses (7:6, 25) express the effect or result (verse 6: hōste) “to serve” God in a new way. This “service” in verse 25, Paul makes explicit, is not the service of the law of sin with the flesh. Therefore, it is the service of God by the Spirit. Five verses later, Paul makes clear that the only alternative to living by the flesh is living by the Spirit.

Therefore, the argument of Romans 7:13–25 is not limited to unpacking pre-Christian experience of Romans 7:5. It is also unpacking the Christian experience of Romans 7:6.  And it is supporting 7:5 by using Christian experience to spotlight the exceeding power of sin as our great enemy, not the law.

2. Paul genuinely delights in the law.

When I say that an unregenerate Paul would not say, “I delight in the law of God, in my inner being” (Rom. 7:22), I don’t mean that a first-century Jew couldn’t say that. I mean that the term “inner being” (esō anthrōpon) is Paul’s way of saying, “I don’t mean this hypocritically, or superficially, or pharisaically. I mean that I myself really do, in the depths of my new regenerate man (cf. Eph. 3:16; 4:24), love the law of God.”

I don’t doubt there were regenerate first-century Christian Jews like Zechariah and Elizabeth who were “both righteous before God, walking blamelessly in all the commandments” (Luke 1:6). I am sure they delighted in the law of God and said so.

And I don’t doubt there were unregenerate Jews who said “I delight in the law of God” with their lips, while their hearts were far from God (Matt. 15:8). The unregenerate Paul was not like Zechariah, but like the vain worshiper. But the Paul speaking in Romans 7:22 is trying to tell us he really means it. That’s why he says “delight in the inner being” (Rom. 7:22) and why he says “I, my very self (autos egō) serve the law of God with my mind” (Rom. 7:25).

3. Paul is referring to an occasion and not total captivity to sin.

When I say Romans 7:14–25 describes Paul’s Christian experience, I don’t mean his steady-state experience. I mean that this sort of defeat happens to Paul. For example, when he says “If I do what I do not want . . . it is no longer I who do it, but sin that dwells within me” (Rom. 7:16–17), he is referring to an occasion in life, not the totality of life.

Or when he says, “I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members” (Rom. 7:23), he does not mean he lives in the steady-state “captivity.” He means captivity happens to him.

So when I describe Romans 7:14–25 as “Christian experience,” I don’t mean “ideal” experience, or “normal” steady-state experience. I mean that when a genuine Christian does the very thing he hates (Rom. 7:15), this is what really happened to Paul the Christian in moments of weakness and defeat.

4. Triumph is connected to war.

One of my arguments for the Christian-experience view is that Paul follows his exultation of triumph in verse 25 with a strong inference (ara oun)—“therefore”—that returns us to the conflict and “war” of verse 23. The Christian experience view makes good sense of this sequence. But I have not seen a compelling answer to this argument.

Paul cries out, “Wretched man that I am! Who will deliver me from this body of death?” (Rom. 7:24). He answers with an exultant expression of the victory of Christ, “Thanks be to God through Jesus Christ our Lord!” (Rom. 7:25). If that victory signaled the warfare of Romans 7:14–25 was behind him, how natural it would have been for Romans 8:1–2 to begin next: “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”

But instead, Paul not only gives one last expression to his conflict with indwelling sin, but he makes this conflict a strong inference from the victory he just expressed. He says, “[The victory is done through Christ!] Therefore (ara oun), I myself serve the law of God with my mind, but with my flesh I serve the law of sin” (Rom. 7:25).

How does this “therefore” work? It seems to work like this: Because God has won a great and decisive and final victory over the forces of sin that take my members captive (Rom. 6:13, 19; 7:5), I am now able “to serve the law of God with my mind,” even though, at times, my flesh gets the upper hand and takes me captive to serve the law of sin so that I do what I hate.

In other words, there is a massive difference between the Christian experience of deliverance from the wretched control of the “body of death” (Rom. 7:24), and the pre-Christian experience when we “existed” (hēmen) in the flesh, [and] our sinful passions, aroused by the law, were at work in our members to bear fruit for death (Rom. 7:5).

5. Warfare is made possible, not past.

But Paul is at pains to make clear in Romans 7:25 that the difference does not put the warfare behind us. Our death in Christ “to that which held us captive” and our “serving in the new way of the Spirit” (Rom. 7:6) does not mean we never stumble back into experience of captivity. In fact, the “therefore” of Romans 7:25 explains that the victory does not make the warfare past; it makes it possible and real.

It seems to me that the groaning of Romans 8:23 as we “wait for our adoption, the redemption of our bodies” is essentially the same as the cry of Romans 7:24: “O wretched man that I am, who will deliver me from this body of death?” 

In Romans 7:24, the focus is on the moral crippling connected with the body, and in Romans 8:23 the focus is on the physical. But the reference to the “not yet” of adoption in Romans 8:23 (that climaxes in conformity to our older brother in Romans 8:29) reminds us that both morally and physically, there is a massive “not yet” for the Christian.

And my contention is that there is a lot more continuity of the “not yet” from Romans 7 to Romans 8—both spiritually and physically—than is sometimes realized.

John Piper is founder and teacher of desiringGod.org, chancellor of Bethlehem College & Seminary, pastor emeritus of Bethlehem Baptist Church, and a Council member of The Gospel Coalition. He is the author of numerous books, including Desiring God. He and his wife, Noël, have five children.

Article posted at: https://www.thegospelcoalition.org/article/romans-7-does-describe-your-christian-experience/

Romans 7 Does Not Describe Your Christian Experience

Romans 7 Does Not Describe Your Christian Experience

Thomas Schreiner

Editors’ note: This is the first installment in a special three-part “Perplexing Passages” forum examining the long-debated Pauline passage, Romans 7:13–25. In part two, John Piper will defend the view that Paul was speaking of his struggle with indwelling sin as a believer. The final part will offer a third view from Martyn Lloyd-Jones. 

 is one of the most disputed and controversial passages in the Bible. Augustine changed his mind about its meaning, so we have precedent for swinging back and forth in our own interpretation. I recognize that I can hardly give the last word on a text that has been argued over for thousands of years. 

Indeed, some of us have had a Romans 7 kind of experience with Romans 7.

We can’t decide what the verses are really about, and conclude, “Wretched interpreter that I am. Who will set me free from this interpretive quandary?”

Though in a short article I can’t discuss all the issues that arise in these verses, I’ll defend why I believe Paul is discussing his pre-Christian experience. It’s also important to see that Paul describes his pre-Christian life retrospectively. In other words, as Paul looks back as a Christian on his life before Christ, he recognizes he wasn’t a believer.

Four Reasons for a Pre-Christian Experience

1. The structure of the passage.

When we look at Romans 7 as a whole, we find a clear structure. This is outlined in verses 5–6: 

For when we were in the flesh, the sinful passions operated through the law in every part of us and bore fruit for death. But now we have been released from the law, since we have died to what held us, so that we may serve in the new way of the Spirit and not in the old letter of the law.

Verse 5 depicts pre-Christian experience, describing a time “when we were in the flesh,” and explains that the flesh produced “death.” Verse 6 refers to Christians in four terms: “But now,” “released,” “died” (to our old life), and “Spirit.” Virtually all commentators agree that verse 5 refers to unbelievers and verse 6 to believers. But here is the key point: Romans 7:7–25 unpacks verse 5, and Romans 8:1–17 unpacks verse 6. In verses 7–25 we see how sin via the law brings death to those in the flesh, and in Romans 8:1–17 we see how the Spirit grants life to those who belong to Jesus Christ. Romans 7:5–6 forecasts what Paul is about to say in remarkably clear terms.

2. The Holy Spirit.

If we shake the kaleidoscope, we can look at the passage from another complementary perspective. The Holy Spirit is never mentioned in Romans 7:7–25. But Paul refers to the Spirit 15 times in Romans 8:1–17, suggesting that the person described in Romans 7:7–25 is one who doesn’t have the Spirit in his life.

The essence of what it means to be a Christian is to be indwelt with the Spirit (Rom. 8:9). We see in both Romans 7:14 and 7:18 that the one described is of the “flesh,” one who is still in the old Adam, one who is unregenerate.

3. The question asked in Romans 7:13.

Paul’s argument advances by the questions he asks. We’ve already seen that Romans 7:5–6structures and forecasts the ensuing discussion. But notice the question posed in Romans 7:7: “What should we say then? Is the law sin?” The question arises because of the wording of Romans 7:5, since Paul had said that our sinful passions were aroused by the law and produced death.

So the question in Romans 7:7 naturally arises: if sinful passions were provoked by the law, is the law sinful? Paul categorically rejects such an option, arguing that the law is spiritual and good (Rom. 7:12). But sin used the law as a launching point in our lives to bring about our spiritual death.

Paul proceeds to ask another question in Romans 7:13: “Therefore, did what is good cause my death?” The “good” here is clearly the law. But notice the question asked: did the good law cause my death? The answer is then given in Romans 7:13b–25. But this is a powerful argument supporting pre-Christian experience since Paul explains how sin used the law to bring about our death. The flow of the argument fits perfectly with what Paul says about unbelievers in Romans 7:5: the law worked in our members while we were outside of Christ to separate us from God, to kill us.

4. The total defeat described in Romans 7:13–25.

Many Christians throughout history have identified with the despair and inability of the “I” in Romans 7:13–25. We read these verses and think: That’s my story; that’s my experience. Their instinct is right, but their interpretation is wrong. As Christians we are deeply aware of our continued sinfulness and the many ways we fall short of God’s will. As James says, “We all stumble in many ways” (Jas. 3:2; cf 2:10). It’s clear the word stumble here means sin. So James doesn’t say we sin occasionally, but that we all stumble and sin in many ways.

Every Christian following the Lord recognizes the continuing battle with sin that will afflict us until the day of redemption (Gal. 5:16–18). We’re already saved, but we aren’t yet all we want to or need to be. We must continue confessing our sins daily, just as Jesus taught us in the Lord’s prayer (Matt. 6:12). Sin continues to bedevil us in thought, word, and deed until the day we die.

Yet that’s not what Romans 7:13–25 is talking about. Yes, we continue to struggle with sin. Yes, we fall short every day. But Romans 7:13–25 is talking about total defeat. As Paul says in verse 14, “I am of the flesh, sold under sin.” In other words, he is describing complete and total captivity to sin.

We see the same thing again in verse 23: “But I see a different law in the parts of my body, waging war against the law of my mind and taking me prisoner to the law of sin in the parts of my body.” Paul isn’t just talking about struggling with sin with frequent failures; he describes complete and abject defeat, being utterly enslaved to sin. The “I” is a prisoner of sin. Again and again in this passage, Paul says he wanted to obey but couldn’t; the obedience didn’t come and couldn’t come—since he was unregenerate.

The total defeat described in Romans 7 contradicts how Paul describes Christian experience in Romans 6 and 8. Paul proclaims in Romans 6 that we’re no longer slaves to sin (6:6), that we’re free from the sin that enslaved us when we were unbelievers (Rom. 6:16–19).

Yes, we still sin, but we aren’t slaves to it anymore. As Romans 8:2 declares, “The law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” Such freedom from sin doesn’t accord with the person described in Romans 7:13–25, since that person is still enslaved to sin. As Christians we enjoy substantial, significant, and observable (though not perfect) victory over sin in this life. Though we fail every day, we are dramatically changed by the grace of God.

Two Objections

A number of objections surface against what I’ve said. Let’s look at two of them briefly. First, how does a reference to unbelievers fit with Romans 7:23 (“For I delight in the law of God, in my inner being”)? Doesn’t such delight and longing for God’s law show that a believer is in view? Not necessarily. Many pious Jews loved God’s law and yet didn’t know God. Paul himself testifies that the Jews have a “zeal for God,” though they lacked knowledge (Rom. 10:2). There can be zeal and delight in the law (witness the Pharisees) when one isn’t truly saved.

Second, Paul shifts from past-tense verbs in Romans 7:7–11 to present-tense verbs in verses 14–25. Doesn’t that prove Christians are in view? Not necessarily. Scholars recognize that present tense doesn’t necessarily designate present time. The temporal nature of an action must be discerned from context, since present-tense verbs, even in the indicative, may be used with reference to the past or even the future.

The tense of the verb doesn’t emphasize time in Romans 7:7–25. Rather, the use of the present tense here fits with the state or condition of the person. Paul is emphasizing one’s captivity, subjugation, and impotence under the law. His use of the present tense doesn’t denote past time but highlights in a vivid way the slavery of life under the law.

Final Word

If I’m right in the way I interpret this passage, the difference between me and those who see this as Christian experience isn’t great. After all, we both agree that believers fall short in numerous ways and that we struggle daily with sin.

The reason we differ is that I see Romans 7:13–25 as describing total defeat, and that isn’t our story as Christians since the Holy Spirit also empowers us to live in a new way.

Thomas Schreiner is the James Buchanan Harrison professor of New Testament interpretation and associate dean for Scripture and interpretation at The Southern Baptist Theological Seminary in Louisville, Kentucky. You can follow him on Twitter.

Article posted at:  https://www.thegospelcoalition.org/article/romans-7-does-not-describe-your-christian-experience/

In Christian Theology, Beauty Demands to Be Noticed

Article by Matt Capps

Last year I wrote a piece titled “5 Reasons Christians Neglect Beauty in Theology.” I would like to propose an initial step forward regarding the distinctly Christian study of beauty.

Most of the reflection and writing on the subject of beauty remains cornered by trained specialists in theology and philosophy, in the specialized field of aesthetics. Even among those philosophers, it is often suggested that beauty is a category we ought to discard altogether.

Yet beauty demands to be noticed.

As followers of Christ, we are called to offer a distinctly Christian vision of what’s beautiful. Though an often neglected subject, both the world and also the Word hold forth beauty as a gift from God for our delight.

God Revealed Through Beauty

For Christians, the study of beauty must begin with the doctrine of revelation. After all, Christianity holds that revelation depends on God, who delineates and determines what can be known. As Carl F. H. Henry notes, “God determines not only the if and why of divine disclosure, but also the when, where, what, how, and who.”

The doctrine of revelation assumes the existence of a God who actively reveals himself—including his beauty. That God created the heavens and the earth, and established humanity over it, provides two implications for the study of beauty.

First, God is the source of beauty. Second, humanity’s preoccupation with beauty and aesthetic experience is God-ordained. God offers humanity privileged communion and experience over all other created beings. One will not find a Golden Retriever reflecting on the majesty of a coastal sunset or intentionally enjoying the masterful compositions of Mozart. The capacity to enjoy and experience beauty is a privilege God has offered human beings alone.

One will not find a Golden Retriever reflecting on the majesty of a coastal sunset or intentionally enjoying the masterful compositions of Mozart. The capacity to enjoy and experience beauty is a privilege God has offered human beings alone.

Beauty and General Revelation

Historically, Christians have held that God reveals aesthetic truth and beauty through general revelation, including nature, culture, human reason, and good deeds. Most Christian theologians would hold that knowledge of God through general revelation is possible yet limited in scope, coherence, and depth. The effects of sin always subvert general revelation.

While general revelation is not the ultimate authority, it does have its proper place within theology.

The creation account of Genesis affirms God’s pleasure in his creation by declaring seven times that “it is very good,” denoting that what has been created is delightful and pleasant. In the context of original creation, this declaration hints at the aesthetic nature of God’s evaluative judgment on the things he has made. Likewise, biblical writers often describe elements of creation—lands, trees, stones, and so on—as beautiful and pleasant.

What does the beauty of the natural world actually communicate to humanity?

Beauty and Special Revelation

The intent of general revelation and the reality of sinful suppression exposes the need for special revelation: God’s revealed Word. The Bible is necessary to define and explain general revelation in light of its limitations and its distortion by fallen humanity.

The Bible is necessary to define and explain general revelation in light of its limitations and distortion by fallen humanity.

Providing clarity to the manner in which God has made himself known, the psalmist writes in Psalm 19:1–4:

The heavens declare the glory of God,
and the sky above proclaims his handiwork.
Day to day pours out speech,
and night to night reveals knowledge.
There is no speech, nor are there words,
whose voice is not heard.
Their voice goes out through all the earth,
and their words to the end of the world.

In a similar way, Paul’s speech to the Gentiles at Lystra (Acts 14:15–17) and in Athens (Acts 17:22–32) indicate that God has made himself known through creation’s order. Moreover, Paul writes elsewhere:

Since what can be known about God is evident among them, because God has shown it to them. For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. (Rom. 1:19–20)

The world and everything in it is God’s work of art. Just as a poem contains the manifest design and intention of the author, God has made himself evident through the powerful poem of the universe. From the sky of Psalm 19, to the lilies of the field in Matthew 6, God’s glory is reflected in the manifold beauty of his creation.

Just as a poem contains the manifest design and intention of the author, God has made himself evident to all mankind with the powerful poem of the universe.

Beauty and the Bible

The book that reveals the beautiful God to humanity is itself a significant literary work of great beauty. Scripture affirms the importance of aesthetics not only through its semantic formulations, but also in its literary form.

Beautiful literary conventions are present in the Bible from start to finish, even in its woodenly factual historiography. Literary structures, such as parallelism, meticulously crafted expression in narrative, and artistically sophisticated poetry all attest to the significant role of beauty in God’s revelation. As Leland Ryken notes, if beauty and aesthetics were of no consequence in the biblical text, “there would have seen no good reason for biblical poets to put their utterances into intricately patterned verse form, for biblical storytellers to compose masterfully compact and careful designed stories.”

Beauty Calls Forth

In a world without beauty, Balthasar declares, “What remains is . . . a mere lump of existence.” God did not have to create so many things in our world to be beautiful, but he did.

If beauty demands to be noticed, let us take note. If there’s something intrinsic in humanity that’s drawn to beauty, let it draw us in. Both the world and the Word call us to behold the sovereign Creator God.

As we see in the Word, all the beauty of this world points beyond itself to the breathtaking beauty of God himself. Beauty is a powerful signpost that calls out to all: “Look and see. The one true God is good.”

Matt Capps serves as the senior pastor at Fairview Baptist Church in Apex, North Carolina. He holds an MDiv with biblical languages from Southeastern Baptist Theological Seminary and a DMin in pastoral theology from Gordon-Conwell Theological Seminary. Matt has authored and contributed to several books. You can follow Matt on Twitter at @mattcapps.

Article posted at: https://www.thegospelcoalition.org/article/christian-theology-beauty-demands-noticed/

The Importance of Doctrine

Article by Paul David Tripp

"Daddy, did God make telephone poles?"

It was another one of those endless and seemingly unimportant questions that a kid will ask at the end of a long day that makes a parent go slightly insane.

Luella and I had been teaching our children that God created the world and everything in it, and as our family drove to Burger King, my son looked out the window at the telephone poles that lined the street, mulling over the "doctrine of creation" in his little brain. Justin was very young at the time, so he didn't actually know anything about doctrine, at least at an academic level. But his question was still deeply theological.

Why was our little philosopher thinking about those telephone poles? Because he was a human being; he was simply doing what God designed us to do.

DESIGNED TO THINK

You may be a plumber, a Fortune 500 CEO, a housewife and stay-at-home mom, a music teacher, or a professional athlete, but you're also a full-time thinker. Some of us think improperly and inconsistently, and some of us reveal our thinking more publicly than others, but if you're a person, you think. You've never had a thoughtless day in your life.

Little children, like my Justin, never quit asking questions. Teenagers constantly obsess over what's fair and unfair. Husbands and wives argue because they've interpreted a particular situation differently. Older people look back over the years and try to make sense of it all, often paralyzed by regret.

You see, we all do it - we think.

Thinking about life, and our desire to understand, is a deeply and uniquely human thing to do. It gets to the heart of how God wired us to operate, yet it tends not to get the publicity that it should. Most of the time we don't realize that we're thinking, and we fail to understand the profound significance it has on our lives.

Every day, at some point and in some way, we'll try to make sense out of our lives. Some will dig through the mound of artifacts from our past, looking back on their journey and trying to figure out "if only" they had or hadn't done this or that. Others will endlessly toss around their current situations, locations and relationships, evaluating certain responses compared to others. Still more will gaze into the future, hoping to somehow divine what's to come and prepare themselves for it.

Chances are, you've probably done all three already today. Or, if you're reading this in the morning, it won't be long before you do.

THE SIGNIFICANCE OF THINKING

Every human being has constructed a superstructure of life assumptions that functions as the instrument they use to make sense of life. It can be the result of a combination of things, such as upbringing, education, life experiences, and personality traits, but we all look at life through this interpretive grid.

This is vital to understand: Thought always precedes and determines activity.

I want you to stop and write down that sentence. If there's only one thing you take away from this long article, it needs to be this concept.

Make it personal: My thoughts always precede and determine my activity.

It's crucial that you become more conscious of the vibrant mental activity that so influences the choices you make, the words you speak, and the things you desire.

You and I don't act out of instinct like the rest of the creatures in the animal kingdom. We don't do what we do because of what we're experiencing in the moment. Rather, we think, speak, and act based on the way we've thought about and interpreted what we're experiencing.

Social experiments have proven this time and time again. If you place three different people in the very same situation, they can have three remarkably different reactions. Why? Because each individual has interpreted that situation through their personal thinking grid.

A variance in interpretation will always lead to a variation in response.

THE IMPORTANCE OF DOCTRINE

Let me connect all that about thinking with the importance of doctrine.

The God who designed you to be a thinker is the same God who inspired the writers of the Old and New Testaments to pen his truths. God hardwired us to view life through an interpretative grid, and he also gave us his Word to shape that grid.

The Bible is a book, filled with doctrine, that defines what is good, right and true. A loving Creator gave it to his dependent creatures so they would know how to properly make sense out of life. Or, to phrase it differently, the Bible is the tangible result of the "Meaning Giver" explaining foundational truths to the "meaning makers" he created.

Every person who has ever lived exists in desperate need of the unfolded mysteries that make up the content of Scripture. Without it, we wouldn't know how to think about life. We wouldn't know for sure if what we knew was true, and we wouldn't know if what we thought we knew was good and morally right!

When you understand the Bible in this way, it no longer becomes relegated to the hallowed and separate corridors of institutionalized religion. No, on the contrary, the Bible is a life book given for life purposes, so that everybody everywhere would use it to understand life, and ultimately the Author of Life.

Naturally, since Scripture contains doctrines, these doctrines shouldn't be reserved for academic seminarians. They're living and divine tools of salvation, transformation, identity and guidance.

That's why I'm writing this series. I want to help you think about the complex doctrines of the Bible and help you see how they impact your everyday thoughts, words, and actions.

THE PURPOSE OF DOCTRINE

Now that we've looked at the importance and overall purpose of doctrine, I want to unpack three specific ways in which it impacts our everyday life.

1. Every doctrine provides an explanation

We wouldn't be able to fully understand the implications of the fall of Adam and Eve, the calling of Abraham, the righteous life of Jesus, the cross, the empty tomb, the ascension, the establishment of the church, and so forth if it weren't for the explanatory doctrines of God's Word.

Through doctrine, God helps us to understand how we have acted in sin and how he has responded in grace. We are not saved by the doctrine, but by the historical things God has willingly and graciously done on our behalf. Doctrine explains those things to us so we can admit our need, reach out for God’s help, and move forward in a new and better way.

2. Every doctrine is a shorthand.

Every doctrine you'll come across in Scripture provides a shorthand for things God knows are vital for us to know and understand. It allows us to summarize vast amounts of content and historical activity in one word.

For example, the doctrine of justification captures the nature of God's character (completely holy and intolerant of sin), humanity's need (rescue from total depravity), and God's response to (wrath against sin) and provision for (the sacrifice of Jesus Christ) that need.

We can now substitute the term "justification" for the entire story of all the things God did to secure our position as his children.

3. Every doctrine provides a means to an end.

It's very important to remind ourselves that the doctrines of the Bible were never intended to be an end in themselves, but rather, a means to an end.

The doctrines God has revealed have a greater purpose than to give you a big theological brain, and they're meant to provide more for you than just an outline and a theological confession.

Doctrine is meant to be a means to an end, and the end is a transformed life.

THORN BUSHES AND CYPRESS TREES

Perhaps the best word picture for what the doctrines of the Bible were intended to do for us and in us is found in Isaiah 55:10-13. The prophet equates the truths in the Bible being like rain or snow that falls and waters the earth.

Read what Isaiah writes:

"For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.

"For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the Lord,
an everlasting sign that shall not be cut off."

God, in his Word, and Jesus Christ, during his earthly ministry, used a lot of word pictures to reveal spiritual truths in physical terms. But, when you read this passage, you have to admit that this is one of the strangest physical word pictures in all of the Bible.

I'm no botanist, but I'm pretty sure that if I had a thorn bush in my backyard, rain would produce a bigger thorn bush, not a cypress tree. I don't think I've ever experienced a well-watered brier magically morphing into a myrtle.

What is God, through the prophet, trying to communicate by stretching our botanical understanding? What is this bizarre metaphor telling us about what God intends the truths (doctrines) of his Word to produce?

DOCTRINE RESULTS IN TRANSFORMATION

This strange word picture is meant to drive us to one conclusion: the doctrines found in the Word of God are not just designed to increase information, but rather produce radical, organic transformation. You see, the plants that are being watered don't become bigger plants; they become an entirely different plant altogether!

God's plan is for the rain of biblical doctrine to fall on us and change us. We won't become better renditions of ourselves, but entirely different, spiritually. God uses doctrine as a means to turn angry people into peacemakers, greedy people into givers, demanding people into servants, lustful people into pure people, faithless people into believers, proud people into humble people, rebels into obedient people, and idolaters into worshipers of the one true God.

This is why doctrine should never be reserved only for the brains of our academic theologians in seminary. Is it important for our smartest thinkers to unpack them for us? Of course, but these big doctrines have real life implications. They're meant to turn you inside out and turn your world upside down. God's intention is that nothing in their path would ever be the same again.

When you properly understand the doctrines contained in Scripture, they'll transform your identity, reshape your relationships and redirect your finances. Your calendar, your words, your hobbies and your leisure will look different. You won't think about your past and your future in the same way you once did, and you'll look at the present through an entirely different grid.

Doctrine is a beautiful gift, supplied by a God of amazing grace. They're not burdensome, life-constricting beliefs; they impart new life and new freedom. They're the ecosystem in which the garden of personal transformation grows.

I hope you're as excited as I am to start unpacking the doctrines found in Scripture!

Article posted at:  https://www.paultripp.com/articles/posts/the-importance-of-doctrine-article?utm_source=Paul+Tripp%27s+Email+List&utm_campaign=eb0cbac288-EMAIL_CAMPAIGN_2018_07_02_12_23&utm_medium=email&utm_term=0_98fc0484da-eb0cbac288-125932025&mc_cid=eb0cbac288&mc_eid=77c6b2b823

How (Not) to Stay Lukewarm

Article by Greg Morse

I thought I was a Christian for years.

I swore I had a relationship with God.

I believed I could die at any moment and be welcomed into heaven.

I wasn’t. I didn’t. I wouldn’t.

I did not have a category for someone thinking they were a follower of Christ and not actually being one. I assumed that if I had any desire to be a Christian, God should welcome me with shouts of joy. I had never read that there would be people on judgment day who would emphatically greet Jesus, calling him “Lord, Lord,” and yet be rejected by him (Matthew 7:21–23). No one ever told me that people could do a lot of mighty works for God and yet still be lost.

I convinced myself that I was safe from the wrath of God. No one told me that the lukewarm “Christian” gets spit out of God’s mouth (Revelation 3:16). No one informed me that if God was not first in my heart, I was either in urgent need of repentance, or I was lost. In the words of Francis Chan, I was lukewarm and lovin’ it.

Lukewarm and Lovin’ It

“I did not have a category for someone thinking they were a follower of Christ and not actually being one.”

I didn’t cuss much. I wasn’t sleeping around. I went to church most Sundays. I must be a Christian.

I said that Jesus died for my sins. I sang the lyrics on the screen. I prayed before meals. I gave God props for my athletic achievements. I must be a Christian.

Sure, God wasn’t my all in all. Sure, I never read his word. Sure, I didn’t pray very much. Sure, I secretly loved sin. Sure, holiness seemed dreadfully boring. Sure, I rarely owned him in public or spent time with him in private. But he understood. I was only human after all. No one is perfect.

If God had not intervened, I would have awoken from my delusion to a lake of fire. I imagined I feasted at the table of grace, drank from the chalice of eternal life, but I was eating garbage and drinking sewer water. I was dreaming, like those described in Isaiah,

As when a hungry man dreams, and behold, he is eating, and awakes with his hunger not satisfied, or as when a thirsty man dreams, and behold, he is drinking, and awakes faint, with his thirst not quenched. (Isaiah 29:8)

I would have been the most miserable creature in all of perdition.

And I kept myself in my delusion, muting my conscience and convincing myself that I was right with God by this simple strategy: I refused to read God’s book and measured myself by the people around me.

How to Stay Lukewarm

Comparing my faith with others around me (including non-Christians) was the easiest way, as C.S. Lewis says, to travel down the gentle slope into hell.

THE DOWNWARD GLANCE

I looked down on those who were “lesser” Christians to confirm my complacency. My assurance of salvation largely came from the fact that I was outwardly better than many of the other goats who claimed to be sheep.

I prayed like the Pharisee: God, I thank you that I am not like other men, fornicators, liars, adulterers — I wouldn’t know I was a Christian without them.

When a duck compares himself with other ducks, he crowns himself a swan.

THE UPWARD GLANCE

When I would come across real believers, I would feel moments of deep conviction. But to stay lukewarm, I concluded that these were simply Christian all-stars.

Instead of having them in the “living” category while I was in the “dead” category, I reasoned that they were the Avengers. They were A+ Christians, I was the C/C- Christian — but both were passing. Just because I wasn’t on the Christian all-conference team didn’t mean I wasn’t on the team. Right?

“My lukewarm churchianity was consumed by living faith in the consuming God of the Bible.”

And once I established the superhero Christian category, I would search for reasons to put believers who made me uncomfortable into it. Oh, he wants to be a pastor! Oh, they were missionaries for several years. Oh, they grew up in a Christian home all their lives. Oh, they just have a personality that gets excited about everything. That explains it.

I gladly resigned myself to being a spiritual hobbit — they too were included in the Fellowship, after all.

Where I Didn’t Glance: the Bible

When I was lukewarm, God’s book was collecting dust in my room, unopened.

Then God led me to his word and saved me. God met a miserable, 6’5” hobbit in his cold, dank, dorm room, making him alive through his Spirit and his word. The lukewarm churchianity was consumed by living faith in the consuming God of the Bible.

There I read that you must be born again to enter the kingdom (John 3:3). There I read that loving Jesus above all others — father, mother, son, daughter, spouse — wasn’t just for super Christians but for all who would follow Jesus (Matthew 10:37–39). There I read that God was disgusted with me for drawing near with my mouth before meals and on Sunday morning, while my heart remained far from him (Isaiah 29:13–14). There I read that I could search the Scriptures in a thousand Bible studies and yet refuse to truly go to Jesus and have life (John 5:39–40).

There I read that I couldn’t be good enough to put God in my debt (Luke 17:10). That in no way could I please him while I lived in the flesh (Romans 8:8). There I read that I was rightfully cursed for not loving Jesus (1 Corinthians 16:22) and that the punishment would be everlasting torment (Revelation 14:11).

There I read that God wasn’t a socially awkward kid in the lunchroom desperate for anyone to sit with him. There I read that his very name is “King of kings and Lord of lords” (Revelation 19:16) to whom every single knee in creation will bow (Philippians 2:10). There I read that he did not need me (Acts 17:25); that if I refused to worship him, rocks would (Luke 19:40). There I read that I was created for his glory, not he for mine (Isaiah 43:7).

There I read that if I was lackadaisical about treasuring Christ, about repenting of sin, and refused to surrender in joyful submission, he would spit me out of his mouth (Revelation 3:15–16).

Great News for the Lukewarm

But there I also read that while we were worse than lukewarm, the King of kings died for us (Romans 5:8). That although my sin and apathy had earned me death, the free gift of God is eternal life in Christ (Romans 6:23). There I also read that Jesus didn’t come for those who are well, but his compassion and grace are for those who are sick in their sin (Luke 5:31).

“If you are lukewarm and reading this there is great news for you: there is still time.”

There I also read that if I was thirsty, if I had no money, God invited me to come and be satisfied in him(Isaiah 55:1). There I also read that if I was tired of laboring for that which left me empty and turned to him, he would feed me with rich food, give me life, and make an everlasting covenant with me through his Son (Isaiah 55:2–3).

There I also read that the Lord is near to anyone who would return to him for pardon. That he offers to the most vile — and lukewarm — sinner absolute pardon and pleasure beyond what he could dare to hope (Isaiah 55:6–9). There I read that this invitation was purchased at the cost of the Son of God (Isaiah 53:1–12).

If you are lukewarm and reading this, there is great news for you: There is still time. Repent. Believe. Rejoice. Live.

Greg Morse is a content strategist for desiringGod.org and graduate of Bethlehem College & Seminary. He and his wife, Abigail, live in St. Paul.

Posted at: https://www.desiringgod.org/articles/how-not-to-stay-lukewarm

Sermons Aren’t Popcorn: Tips for Being a Good Listener to God’s Word

 Jake Chambers 

We do it every week. We grab our coffee, greet some friends, sing some songs, and then sit down to listen to a sermon. Some of us Bible nerds even do it more than once a week through podcasts.

We know sermon listening is good for us and part of the Christian life. We have been inspired, challenged, bored, distracted, convicted, and entertained by sermons. So we keep coming back for more.

But we don’t often stop to think about how to listen to a sermon.

There is a way to glorify God most in how we go about listening to a sermon, whether in person or online. Here are five tips to help us be sermon listeners and not just sermon consumers.

1. PREPARE YOUR HEART

Let’s face it. Between checking one more text, Instagramming our coffee, or scrambling to get the kids checked-in, much of the time we’re not even remotely prepared to take in a half hour or hour-long sermon.

Before giving into the Sunday morning frenzy, we must remember that we’re not at church for the sake of routine, but because we really believe the Creator of the universe loves us and wants to speak to us. As you find your seat or pew, take a deep breath, exhale everything on your mind, and ask the Lord to speak to you. A simple prayer, “Jesus you are here, I love you, I want to hear from you, speak to me,” can go miles in preparing your heart.

Leave your phone in the car if at all possible. Use a physical Bible and paper journal to keep you from digital distractions. Spend some time praying before the gathering if you can. Pray for the preacher, the church, potential visitors, and for yourself.

Come prepared to hear the sermon as a member of the church, not just a consumer of its services.

2. ASK BETTER QUESTIONS

How many of us come away from a gathering and we judge the whole experience like we would the latest Marvel installment? “How did you like the sermon?” “What did you think of the music?” “Was the pastor’s Iron Man or Ant-Man example funnier?”

The point of gathering with the saints and sitting under biblical preaching is not for us to judge the Word, but for the Word to judge us. Responding to God’s Word the same way we respond to movies will train us to treat it like cheap entertainment. We are called to be disciples, not consumers. Consumers come, take, and leave; disciples come, see, and go and tell.

Let me suggest three questions to ask after listening to a sermon, either to yourself or someone else.

What did God say to you? Sometimes God speaks through the sermon, prayer, communion, music, benediction, or a moment of silence. He loves to speak to his people. Let’s listen and ask one another how we’re hearing God through sermons. This makes it less about the jokes, antics of the preacher, personality or style, and more about hearing from God—which is the point! And God is faithful to speak through his Word even in the less “entertaining” or poorly articulated sermons because his Word does not come back void (Is. 55:10-11)!

How is God calling you to respond? In Hebrew, the word “hear,” or shema, means “listen & obey” (cf. Deut. 6:3, 4). The American version of listening is fine with just listening, even listening and responding enthusiastically to what has been said, but with no real change, obedience, repentance or transformation. We love to say, “Oh man, that was such a convicting message!” and then go on with our day as if we never heard it at all.

I’m afraid too many of us are content with just listening—listening that doesn’t result in heart change or genuine response. Jesus rebuked this kind of listening, calling it having “ears but never hearing” (Matt. 13:13). And in one of the most terrifying passages of the Bible, Jesus says, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (Luke 6:46).

Biblical hearing leads to biblical action. After listening to a sermon, we should ask ourselves how God is calling us to respond. Is he telling me to stop doing something? To start doing something? To think something different? To give something away? Questions like these bring sermon listening to life.

Who could you share this truth with? Sermon listening shouldn’t end with us. God invites us into a life of community and mission; a life of loving him and loving others. After all, faith comes by hearing the gospel, and hearing the gospel comes through the word of Christ (Rom. 10:17). Others need to hear the Word we have heard!

Whether you are building someone else up or you have someone else help you in responding to the sermon, sharing what God speaks to us and how we will respond is one of the great joys of being the church! As you reflect on the preaching you’ve sat under, ask yourself who you could share with.

3. FIGHT ENEMIES OF LEARNING

Pride, stubbornness, and a lack of teachability are enemies of listening and responding to a sermon. That’s why Hebrews 3:15 says, “Today, if you hear his voice, do not harden your hearts as in the rebellion.” We can nitpick a sermons’ delivery, critique the personality of the preacher, pridefully boast that we already have heard this text before, or use the time to think through all the ways we would teach Scripture differently. These are all walls in front of our hearts that will block the Word of God.

This hurts us and hurts the church. Pride and stubbornness are not badges of honor in the Kingdom of God; they are not biblical virtues and we ought to fear them. Pray for humility and teachability. Ask the Lord to keep you from stubbornness. Assume the sermon application does actually apply to you.

I’m not saying to mindlessly embrace everything taught, but I am saying to prayerfully join a gospel-centered church, one that preaches the full-counsel of Scripture, and then submit to that teaching. There will be times where the application does not apply directly to you, or when your pastor was off on the text. But if applying the Word you heard is the rule—and not the exception—the more likely you will wrestle with your sin rather than scapegoating the preaching (Heb. 4:12). Pursue humility and default to submitting to the preached Word.

4. PRAYERFULLY PARTICIPATE WHEN TRUTH IS REPEATED

If you have been part of a church for a long time, you will inevitably begin to hear stories, illustrations, and applications repeated over and over. This is not necessarily a bad thing. Scripture repeats personal testimonies, commands, and evidence of God’s work and calls us to remember what God has done in the past.

As consumers, we want every sermon or gathering to seem new, fresh, or different. But the point is not to be entertained by something new, it’s to be transformed by something eternal. The next time you begin to think, I’ve heard this before, or I know where they are going with this, lean into prayer instead. Ask the Lord, “Why are you having me hear this again? What do I need to remember?” And pray for those in the room that may have never heard that particular point.

5. PODCAST SERMONS OCCASIONALLY AND RE-LISTEN REGULARLY

The number and accessibility of podcasts, with godly men rightly exegeting the Word of God, is a gift of grace. But like any good thing, too much of it can be a bad thing. For the sermon-podcast junkies out there: be careful. You can listen to so many podcasts that you train your mind to hear a sermon with no response. Sermons can become means of entertainment instead of transformation.

We can also begin to build an imaginary or ideal preacher that doesn’t exist, making us unable to enjoy our local preacher because he’s not as funny as Matt Chandler, as astute as Tim Keller, or as passionate as Francis Chan. But that’s good! Your local church pastor is the one God gave you to hear from most regularly, and God intends you to hear his truth through their personality.

Be wary of listening to sermons so much that they become mere entertainment. Sermons are not popcorn. God has sovereignly placed you in a local congregation, so enjoy and appreciate your local preacher instead of binging sermon podcasts. Consider re-listening to a sermon that has spoken to you deeply. Reflect on it. Sermons are to be savored.

LET’S BE GOOD LISTENERS

Hearing God’s Word preached is a privilege. “How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, ‘Your God reigns’” (Is. 52:7).

Let’s be good listeners of God’s Word, reveling in the beauty of the gospel and giving thanks for those who teach it.

Jake Chambers is the husband to his beautiful bride Lindsey, and a daddy to Ezra, Roseanna, Jaya and Gwen. He is passionate about Jesus and his church and has spent the last decade both leading a church plant in San Diego, CA and helping others plant churches. He is currently helping create a church planting strategy for Resurrection Church in Tacoma, WA and hopes to plant a church in his hometown of Gig Harbor, WA in the future. Preach, pray, lead, listen, write and recreate are the 6 ways that God has specifically called Jake to enjoy his presence and serve his church locally and globally.

Article posted at: http://gcdiscipleship.com/2018/06/19/sermons-arent-popcorn-tips-for-being-a-good-listener-to-gods-word/

Ten Short Truths about the Shortest Psalm

Article by Barry York, 

Psalm 117 is the shortest psalm of only two verses.

Praise the Lord, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the Lord endures forever. Praise the Lord!

This little psalm is bursting with praise to the Lord. As Spurgeon says in his Treasury of David, “This Psalm, which is very little in its letter, is exceedingly large in its spirit; for, bursting beyond all bounds of race or nationality, it calls upon all mankind to praise the name of the Lord.” Three times the psalmist calls us to praise or extol the Lord.

Psalm 117 is found right in the heart of the Bible. Interestingly, the Bible has 1189 chapters, meaning the 595th chapter is the middle chapter of the Bible. Which chapter is that? Psalm 117! Though certainly the chapter divisions are not inspired, as the original texts did not contain them, still the Lord was providentially in control of them.

God's presence is experienced in this chapter just as in any longer chapter of scripture. Again Spurgeon says, “The same divine Spirit which expatiates (writes at length) in the 119th psalm, here condenses his utterances into two short verses, but yet the same infinite fullness is present and perceptible.”

Psalm 117 is part of the Hallel of the Psalter. The Psalter has various collections of songs in it, and Psalms 113-118 form one section known as the Hallel, which means "Praise." These psalms praise God for his salvation from sin and death, and speak of one who will bring this salvation. The previous psalm, Psalm 116, says, "You have delivered my soul from death, my eyes from tears, my feet from stumbling; I will walk before the Lord in the land of the living.” The next psalm states, "The stone that the builders rejected has become the cornerstone. This is the LORD's doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it.” These clearly are prophecies of Christ's death and resurrection.

This psalm exchoes the covenant promises given to Abraham. God had promised Abraham he would be a blessing to all the nations of the earth, even changing his name to Abraham which means "Father of many people." In Genesis 18:18, the Lord said, “Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed.” This psalms reminds us of God's promise made to Abraham and fulfilled in his seed of Jesus Christ (Matt. 1:1).

Psalm 117 was sung by Jesus and the apostles the night before he died.Matthew tells us that at the conclusion of the Lord and the disciples observing Passover and the first Lord's Supper, they sang "a hymn" before departing to the Mount of Olives (Matt. 26:30). Most commentators tell us that this hymn would have been actually these particular psalms, sung especially by the Jews at Passover. In the midst of the psalms that Jesus was singing the night before he died, he calls all nations to praise the Lord for his great love.

Psalm 117 is quoted in the Book of Romans. Paul quotes from this psalm in Romans 15. In this part of Romans, he is section explaining that the gospel is for all people, Jews and Gentiles alike. “I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, and for the Gentiles to glorify God for His mercy; as it is written (here then is the quote from Ps. 117), “Praise the Lord all you Gentiles, and let all the peoples praise Him.” So the early church saw this psalm fulfilled in God manifesting the gospel to the Gentiles.

This psalm finds its true fulfillment in the New Testament Church. Though given to the Jews, this psalm is certainly not limited to them. Rather, it is a call to all nations and peoples of the earth- in other words the Gentiles - to praise God.

Psalm 117 testifies to the everlasting love God has for the church throughout the world. The reason given for praising the Lord is for his great love that stands on his truth forever. Those redeemed by Christ will know of that love now and forever.

How the church throughout the would should rejoice and sing these words together!

Article originally posted at: https://gentlereformation.com/2018/06/11/ten-short-truths-about-the-shortest-psalm/