I served on EOEE Walk #82 this last weekend, and what a wonderful experience that was. As a part of the weekend my friend and brother in Christ, Pastor Josh, shared with me this poem. It's too good not to share with you. I hope you enjoy it. It is a light hearted take on the famous Footprints poem, but also conveys a message. We are called to grow in our Faith. 1 Peter 2 says that we should crave spiritual milk; 1 Cor 13:11 says that we are supposed to put away childish things and behave like men; Phil 2:12 says we are to work out our faith. On and on there are verses showing that we are to grow in our faith walk, and not stagnate. Lest we run the risk of being dropped on our butt! Enjoy...
Butt Prints In The Sand
One night I had a wondrous dream,
One set of footprints there was seen,
The footprints of my precious Lord,
But mine were not along the shore.
But then some stranger prints appeared,
And I asked the Lord, "What have we here?"
Those prints are large and round and neat,
"But Lord they are too big for feet."
"My child," He said in somber tones,
"For miles I carried you alone.
I challenged you to walk in faith,
But you refused and made me wait."
"You disobeyed, you would not grow,
The walk of faith, you would not know.
So I got tired, I got fed up,
and there I dropped you on your butt."
"Because in life, there comes a time,
when one must fight, and one must climb.
When one must rise and take a stand,
or leave their butt prints in the sand."
Saturday, June 8, 2013
Monday, May 27, 2013
The Real Meaning Of Memorial Day
I was pondering the meaning of Memorial Day this morning and I came across this history. I hope you enjoy it. Have a wonderful and blessed Memorial Day!!
Memorial Day, originally called Decoration Day, is a day of remembrance for those who have died in our nation's service. There are many stories as to its actual beginnings, with over two dozen cities and towns laying claim to being the birthplace of Memorial Day. There is also evidence that organized women's groups in the South were decorating graves before the end of the Civil War: a hymn published in 1867, "Kneel Where Our Loves are Sleeping" by Nella L. Sweet carried the dedication "To The Ladies of the South who are Decorating the Graves of the Confederate Dead" (Source: Duke University's Historic American Sheet Music, 1850-1920). While Waterloo N.Y. was officially declared the birthplace of Memorial Day by President Lyndon Johnson in May 1966, it's difficult to prove conclusively the origins of the day. It is more likely that it had many separate beginnings; each of those towns and every planned or spontaneous gathering of people to honor the war dead in the 1860's tapped into the general human need to honor our dead, each contributed honorably to the growing movement that culminated in Gen Logan giving his official proclamation in 1868. It is not important who was the very first, what is important is that Memorial Day was established. Memorial Day is not about division. It is about reconciliation; it is about coming together to honor those who gave their all.
Memorial Day was officially proclaimed on 5 May 1868 by General John Logan, national commander of the Grand Army of the Republic, in his General Order No. 11, and was first observed on 30 May 1868, when flowers were placed on the graves of Union and Confederate soldiers at Arlington National Cemetery. The first state to officially recognize the holiday was New York in 1873. By 1890 it was recognized by all of the northern states. The South refused to acknowledge the day, honoring their dead on separate days until after World War I (when the holiday changed from honoring just those who died fighting in the Civil War to honoring Americans who died fighting in any war). It is now celebrated in almost every State on the last Monday in May (passed by Congress with the National Holiday Act of 1971 (P.L. 90 - 363) to ensure a three day weekend for Federal holidays), though several southern states have an additional separate day for honoring the Confederate war dead: January 19 in Texas, April 26 in Alabama, Florida, Georgia, and Mississippi; May 10 in South Carolina; and June 3 (Jefferson Davis' birthday) in Louisiana and Tennessee.
In 1915, inspired by the poem "In Flanders Fields," Moina Michael replied with her own poem:
We cherish too, the Poppy red
That grows on fields where valor led,
It seems to signal to the skies
That blood of heroes never dies.
She then conceived of an idea to wear red poppies on Memorial day in honor of those who died serving the nation during war. She was the first to wear one, and sold poppies to her friends and co-workers with the money going to benefit servicemen in need. Later a Madam Guerin from France was visiting the United States and learned of this new custom started by Ms.Michael and when she returned to France, made artificial red poppies to raise money for war orphaned children and widowed women. This tradition spread to other countries. In 1921, the Franco-American Children's League sold poppies nationally to benefit war orphans of France and Belgium. The League disbanded a year later and Madam Guerin approached the VFW for help. Shortly before Memorial Day in 1922 the VFW became the first veterans' organization to nationally sell poppies. Two years later their "Buddy" Poppy program was selling artificial poppies made by disabled veterans. In 1948 the US Post Office honored Ms Michael for her role in founding the National Poppy movement by issuing a red 3 cent postage stamp with her likeness on it.
Traditional observance of Memorial day has diminished over the years. Many Americans nowadays have forgotten the meaning and traditions of Memorial Day. At many cemeteries, the graves of the fallen are increasingly ignored, neglected. Most people no longer remember the proper flag etiquette for the day. While there are towns and cities that still hold Memorial Day parades, many have not held a parade in decades. Some people think the day is for honoring any and all dead, and not just those fallen in service to our country.
There are a few notable exceptions. Since the late 50's on the Thursday before Memorial Day, the 1,200 soldiers of the 3d U.S. Infantry place small American flags at each of the more than 260,000 gravestones at Arlington National Cemetery. They then patrol 24 hours a day during the weekend to ensure that each flag remains standing. In 1951, the Boy Scouts and Cub Scouts of St. Louis began placing flags on the 150,000 graves at Jefferson Barracks National Cemetery as an annual Good Turn, a practice that continues to this day. More recently, beginning in 1998, on the Saturday before the observed day for Memorial Day, the Boys Scouts and Girl Scouts place a candle at each of approximately 15,300 grave sites of soldiers buried at Fredericksburg and Spotsylvania National Military Park on Marye's Heights (the Luminaria Program). And in 2004, Washington D.C. held its first Memorial Day parade in over 60 years.
Memorial Day, originally called Decoration Day, is a day of remembrance for those who have died in our nation's service. There are many stories as to its actual beginnings, with over two dozen cities and towns laying claim to being the birthplace of Memorial Day. There is also evidence that organized women's groups in the South were decorating graves before the end of the Civil War: a hymn published in 1867, "Kneel Where Our Loves are Sleeping" by Nella L. Sweet carried the dedication "To The Ladies of the South who are Decorating the Graves of the Confederate Dead" (Source: Duke University's Historic American Sheet Music, 1850-1920). While Waterloo N.Y. was officially declared the birthplace of Memorial Day by President Lyndon Johnson in May 1966, it's difficult to prove conclusively the origins of the day. It is more likely that it had many separate beginnings; each of those towns and every planned or spontaneous gathering of people to honor the war dead in the 1860's tapped into the general human need to honor our dead, each contributed honorably to the growing movement that culminated in Gen Logan giving his official proclamation in 1868. It is not important who was the very first, what is important is that Memorial Day was established. Memorial Day is not about division. It is about reconciliation; it is about coming together to honor those who gave their all.
Memorial Day was officially proclaimed on 5 May 1868 by General John Logan, national commander of the Grand Army of the Republic, in his General Order No. 11, and was first observed on 30 May 1868, when flowers were placed on the graves of Union and Confederate soldiers at Arlington National Cemetery. The first state to officially recognize the holiday was New York in 1873. By 1890 it was recognized by all of the northern states. The South refused to acknowledge the day, honoring their dead on separate days until after World War I (when the holiday changed from honoring just those who died fighting in the Civil War to honoring Americans who died fighting in any war). It is now celebrated in almost every State on the last Monday in May (passed by Congress with the National Holiday Act of 1971 (P.L. 90 - 363) to ensure a three day weekend for Federal holidays), though several southern states have an additional separate day for honoring the Confederate war dead: January 19 in Texas, April 26 in Alabama, Florida, Georgia, and Mississippi; May 10 in South Carolina; and June 3 (Jefferson Davis' birthday) in Louisiana and Tennessee.
In 1915, inspired by the poem "In Flanders Fields," Moina Michael replied with her own poem:
We cherish too, the Poppy red
That grows on fields where valor led,
It seems to signal to the skies
That blood of heroes never dies.
She then conceived of an idea to wear red poppies on Memorial day in honor of those who died serving the nation during war. She was the first to wear one, and sold poppies to her friends and co-workers with the money going to benefit servicemen in need. Later a Madam Guerin from France was visiting the United States and learned of this new custom started by Ms.Michael and when she returned to France, made artificial red poppies to raise money for war orphaned children and widowed women. This tradition spread to other countries. In 1921, the Franco-American Children's League sold poppies nationally to benefit war orphans of France and Belgium. The League disbanded a year later and Madam Guerin approached the VFW for help. Shortly before Memorial Day in 1922 the VFW became the first veterans' organization to nationally sell poppies. Two years later their "Buddy" Poppy program was selling artificial poppies made by disabled veterans. In 1948 the US Post Office honored Ms Michael for her role in founding the National Poppy movement by issuing a red 3 cent postage stamp with her likeness on it.
Traditional observance of Memorial day has diminished over the years. Many Americans nowadays have forgotten the meaning and traditions of Memorial Day. At many cemeteries, the graves of the fallen are increasingly ignored, neglected. Most people no longer remember the proper flag etiquette for the day. While there are towns and cities that still hold Memorial Day parades, many have not held a parade in decades. Some people think the day is for honoring any and all dead, and not just those fallen in service to our country.
There are a few notable exceptions. Since the late 50's on the Thursday before Memorial Day, the 1,200 soldiers of the 3d U.S. Infantry place small American flags at each of the more than 260,000 gravestones at Arlington National Cemetery. They then patrol 24 hours a day during the weekend to ensure that each flag remains standing. In 1951, the Boy Scouts and Cub Scouts of St. Louis began placing flags on the 150,000 graves at Jefferson Barracks National Cemetery as an annual Good Turn, a practice that continues to this day. More recently, beginning in 1998, on the Saturday before the observed day for Memorial Day, the Boys Scouts and Girl Scouts place a candle at each of approximately 15,300 grave sites of soldiers buried at Fredericksburg and Spotsylvania National Military Park on Marye's Heights (the Luminaria Program). And in 2004, Washington D.C. held its first Memorial Day parade in over 60 years.
Saturday, April 27, 2013
Can a Christian be competitive?
Over the last week the topic of competitiveness and Christian living has come up at a weekly men's group that I am a part of. I was surprised that almost the entire group had a different opinion than I did, so I did some research and wrote a brief paper that summarized my thoughts. I thought I'd share it here now. So enjoy!!
Can a Christian be competitive?
Dealing with the question of competitiveness and Christianity: are the two mutually exclusive. The actual question that started it all is as follows: Is there ever a time that having a competitive nature is a good thing? It then evolved through discussion to “Is competitiveness compatible with the Christian life?” and “Was Jesus competitive?” While this response is not exhaustive or technically “scholarly” in nature (I borrow heavily from Bill Luganbill and do not use MLA citations or anything), I will put forward the idea that competitiveness is compatible with the Christian life if a person 1) Understands what is meant by Christian competitiveness and 2) Utilizes their skills, as in all things, to glorify God.
Lets first start with a definition. In a strict sense, the definition of the word “competition” is the act of competing for supremacy or a prize. In sociological terms, competition is rivalry between two or more persons or groups for an object desired in common, usually resulting in a victor and a loser but not necessarily involving the destruction of the latter. This can easily go down the road of God vs. Satan (aka 1 Peter 5:8 where the devil is described as an “adversary”). Realistically, from Gen 3:15 through the entire drama of Scripture you see an adversarial relationship between the flesh and the Spirit; or Jacob who wrestled with God; or the Elijah example we discussed; or the genealogy of the 12 tribes of Israel, etc. But I will keep this more focused on the day to day topics we were discussing on Tuesday and leave the deeper theological topics for another day.
We would all agree that as Christians we should all strive to do our best. Whether you look at Eph 6, Colossians 3, or this passage from 1 Peter 2:
18 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21 To this you were called, because Christ suffered for you, leaving you an example that you should follow in his steps.
The problem is our understanding of the word. "Competition" in the sense we mean it today is a concept for which it is difficult to find exact parallels for in Biblical times. Here is an example from Bob Luganbill of how we can draw an analogous example for the sake of understanding:
“…in the US we often say something is "a challenge" when we are really trying to put a positive spin on a negative development - the task at hand is more daunting than usual, but in our optimistic approach to things we try to look at the enjoyment and satisfaction that may be involved in solving a particularly difficult problem rather than at the mess we may be in. As far as I am aware, there is no comparable concept to "challenge" in this sense in other languages/cultures (not even in French, for example, where the root word for "challenge" comes from). That is not to say that other languages/cultures wouldn't understand what we are talking about once it is explained, but it does mean that we often take for granted that certain ideas or ways of looking at the world which are second-nature to us will of course be familiar to others as well. That is not the case in the modern world, and it is even a less reliable guide when looking at the ancient world.”
So just because something exists in our language, but does not exactly exist in another does not mean it does not exist. It also does not mean that it is wrong. In like manner, there is no direct equivalent vocabulary item in either ancient Greek or Hebrew, and no exact conceptual equivalent either for what is meant by "competition". A more closely related equivalent (and where my mind directly went on the topic) is the clear cultural predisposition toward excellence (the Greek arete is a very close match). But even though the structure of Greek and Roman athletics, as a point of comparison, allows for one "winner", the idea is still more focused upon the bestowing of excellence (or the proving of excellence already there) through the process of the games. (This for the record goes far beyond simple cooperation, or Christian helping which was proposed in class.) When I speak of the notion of competition, I speak of a “do your best”, “give it all you got” approach to your life. This is a noble view of competition as a process whereby it is the one or ones with true heart who work the hardest and persevere when the going gets tough who win out (or should win out) in the end. This aspect or notion of competition is one that is not unparalleled or lacking in scripture:
Don't you know that all the runners in the stadium run the race, but that only one receives the prize? Run in such a way so as to achieve what you are after. And again, everyone involved in competition (agonizomenos, i.e., participating in the agon or contest) exercises self-control in all respects. Those athletes go through such things so that they may receive a perishable crown of victory, but we do it to receive an imperishable one. So as I run this race of ours, I'm heading straight for the finish line; and as I box this bout of ours, I'm making every punch count. I'm "pummeling my body", one might say, bringing myself under strict control so that, after having preached [the gospel] to others, I might not myself be disqualified [from receiving the prize we all seek]. 1st Corinthians 9:24-27
There is a huge difference between a Biblical competitive nature and that which is found in secular society today (which is true of several other items as well). In the example given by Paul above, the athletes are all striving for a single prize which only one of them can possibly receive (so that the efforts of the many are futile). Furthermore, the thing they are striving for is ultimately pointless as well, because like all things in this world of emptiness, it will soon turn to dust. In the Christian life, on the other hand, the prizes we win by running for Christ are eternal and will ever be wonderful, and, since there is no shortage of heavenly treasure, we are not excluding others by our positive achievements. Quite to the contrary, our rewards are achieved in large part after personal spiritual growth by assisting in the process of the spiritual growth of our brothers and sisters in Christ, so that far from "winning away" rewards from them, we win our rewards by helping them win theirs:
Now therefore, my beloved brothers, be steadfast and immovable, abounding in the work of the Lord at all times, for you know that our labor is not in vain in the Lord. 1st Corinthians 15:58
So you see, the fact that there is a “reward “awaiting a Christian is a motivating factor, much like a competition. It is this "strive for excellence" element that is meant by Biblical competition, it is not at all competitive in the sense of succeeding at the expense of other believers (or of an opposing Church soccer team!). Both sides of this equation are important. Again to quote Luganbill:
Just as it would be a horrendous mistake to assume, for example, that it is the relative "success of my church/ministry/etc." which is the measure by which God will judge my work (i.e., pulling in more bodies than other churches/ministries), so it is likewise incorrect to assume that since there is no believer to believer competition for something tangible here on earth that we are therefore supposed to relax and not be motivated to strive for excellence. Each of these misapplications of scripture has its own pitfalls. We should ever be lending our fellow believers a hand up, but not allow anyone "to pull us down" into a lukewarm approach to our service to the Lord (1Cor.15:33). We should set a zealous example, and we should be stirred by the godly zeal and good example of others (Heb.12:1).
Ultimately, (in my opinion) there is nothing wrong with goodhearted competition in the pursuit of excellence. Competition becomes a problem; however, when our wins determine our worth.
As for the aspect of “winning at all costs”, which in business terms is sometimes described as social Darwinism, lets take again from Luganbill:
This notion of the active striving and triumphing of the superior person is most closely mirrored in scripture by the Greek word eritheia and its cognates, a word group expressing the idea of "striving", "rivalry", "ambition" and "contentiousness". This is forbidden Christians both directly (2Cor.12:20; Gal.5:20; Jas.3:14-16) and indirectly (Rom.2:8; Phil.1:17): Let nothing be done through strife (eritheia) or vainglory, but in lowliness of mind let each esteem others better than themselves. Philippians 2:3
While I believe this is the perception of competition that the group first jumped too, it is not the view of competition that first came to my mind.
Paul also says that he is pressing "toward the mark (i.e., the finish line on the race course; Gk. skopos) for the prize of the high calling of God in Jesus Christ" (Phil.3:14). These two passages make it clear that it is not the effort in what we consider competition that is the problem - the effort should be there for believers who are aflame for Jesus Christ rather than lukewarm - but rather the problem is pride:
any selfishness which seeks advantage, attention, glory for oneself, and is not first and foremost concerned with the welfare and spiritual advance of one's fellow Christians. Since, as I say, it is precisely by helping one another that we achieve the rewards we seek, seeking gain of any kind for ourselves and to the detriment of our brothers and sisters while in this world is a fundamentally flawed and wrong-headed approach which will yield only "wood, hay and stubble" at the judgment seat of our Lord Jesus Christ (1Cor.3:10-15). It is in fact legitimate to "provoke" one another to love (Heb.12:3-4) and to acts of love (2Cor.9:2). What is wrong is to seek advantage for self (Phil.2:4). What is wrong is selfishness (1Cor.13:5). And that is the essence of the matter.
The way that I see is that the "spirit" of competition is a good thing when properly directed…which is true of most things when viewed through the lens of Jesus Christ. If we are truly striving to do our best for the glory of Jesus Christ, then that will turn out for the benefit of our fellow Christians who are aided by our efforts for His Church. And if we are truly striving to be the best we can be for Jesus Christ, then we give a positive example for our brothers and sisters to follow and does not disadvantage them in any way.
And let us consider one another to provoke unto love and to good works.
Hebrews 10:24
Seeing the strong race that others are running, is spiritually beneficial in every way. It is a true competitive Spirit in a Biblical sense. Inordinate secular competition in economic, political or sports terms is pointless in every way if that is all that one is consumed with, as not a few of the scriptures proclaim :
And I saw that all labor and achievement spring from man's envy of his neighbor. This too is meaningless, a chasing after the wind. Ecclesiastes 4:4
“The scriptures declare that "as iron sharpens iron, so one man sharpens another" (Prov.27:17). When we run with the best, we become better runners. Only let our running not be in vain. Let us run on the right course, with the right fellow runners, toward the right goal, and for the right prize. As Christians, we must learn to turn that innate spirit of competitiveness toward good uses, looking forward to a good report of our running from our Lord on that day to come. May it not be said that we ran for ourselves, but for Him and His Church, and that we ran as hard and as well as we could.” At the end of the day, as with everything else, if competition consumes you or draws you away from your walk, then it’s a bad thing. However, striving for excellence using the gifts Our Father has given us, and ultimately recognizing Him in all we do, I do not believe is incompatible with the Christian life or Christian worldview. To answer the initial question: Yes, there are times that having a competitive nature can be a good thing.
Can a Christian be competitive?
Dealing with the question of competitiveness and Christianity: are the two mutually exclusive. The actual question that started it all is as follows: Is there ever a time that having a competitive nature is a good thing? It then evolved through discussion to “Is competitiveness compatible with the Christian life?” and “Was Jesus competitive?” While this response is not exhaustive or technically “scholarly” in nature (I borrow heavily from Bill Luganbill and do not use MLA citations or anything), I will put forward the idea that competitiveness is compatible with the Christian life if a person 1) Understands what is meant by Christian competitiveness and 2) Utilizes their skills, as in all things, to glorify God.
Lets first start with a definition. In a strict sense, the definition of the word “competition” is the act of competing for supremacy or a prize. In sociological terms, competition is rivalry between two or more persons or groups for an object desired in common, usually resulting in a victor and a loser but not necessarily involving the destruction of the latter. This can easily go down the road of God vs. Satan (aka 1 Peter 5:8 where the devil is described as an “adversary”). Realistically, from Gen 3:15 through the entire drama of Scripture you see an adversarial relationship between the flesh and the Spirit; or Jacob who wrestled with God; or the Elijah example we discussed; or the genealogy of the 12 tribes of Israel, etc. But I will keep this more focused on the day to day topics we were discussing on Tuesday and leave the deeper theological topics for another day.
We would all agree that as Christians we should all strive to do our best. Whether you look at Eph 6, Colossians 3, or this passage from 1 Peter 2:
18 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21 To this you were called, because Christ suffered for you, leaving you an example that you should follow in his steps.
The problem is our understanding of the word. "Competition" in the sense we mean it today is a concept for which it is difficult to find exact parallels for in Biblical times. Here is an example from Bob Luganbill of how we can draw an analogous example for the sake of understanding:
“…in the US we often say something is "a challenge" when we are really trying to put a positive spin on a negative development - the task at hand is more daunting than usual, but in our optimistic approach to things we try to look at the enjoyment and satisfaction that may be involved in solving a particularly difficult problem rather than at the mess we may be in. As far as I am aware, there is no comparable concept to "challenge" in this sense in other languages/cultures (not even in French, for example, where the root word for "challenge" comes from). That is not to say that other languages/cultures wouldn't understand what we are talking about once it is explained, but it does mean that we often take for granted that certain ideas or ways of looking at the world which are second-nature to us will of course be familiar to others as well. That is not the case in the modern world, and it is even a less reliable guide when looking at the ancient world.”
So just because something exists in our language, but does not exactly exist in another does not mean it does not exist. It also does not mean that it is wrong. In like manner, there is no direct equivalent vocabulary item in either ancient Greek or Hebrew, and no exact conceptual equivalent either for what is meant by "competition". A more closely related equivalent (and where my mind directly went on the topic) is the clear cultural predisposition toward excellence (the Greek arete is a very close match). But even though the structure of Greek and Roman athletics, as a point of comparison, allows for one "winner", the idea is still more focused upon the bestowing of excellence (or the proving of excellence already there) through the process of the games. (This for the record goes far beyond simple cooperation, or Christian helping which was proposed in class.) When I speak of the notion of competition, I speak of a “do your best”, “give it all you got” approach to your life. This is a noble view of competition as a process whereby it is the one or ones with true heart who work the hardest and persevere when the going gets tough who win out (or should win out) in the end. This aspect or notion of competition is one that is not unparalleled or lacking in scripture:
Don't you know that all the runners in the stadium run the race, but that only one receives the prize? Run in such a way so as to achieve what you are after. And again, everyone involved in competition (agonizomenos, i.e., participating in the agon or contest) exercises self-control in all respects. Those athletes go through such things so that they may receive a perishable crown of victory, but we do it to receive an imperishable one. So as I run this race of ours, I'm heading straight for the finish line; and as I box this bout of ours, I'm making every punch count. I'm "pummeling my body", one might say, bringing myself under strict control so that, after having preached [the gospel] to others, I might not myself be disqualified [from receiving the prize we all seek]. 1st Corinthians 9:24-27
There is a huge difference between a Biblical competitive nature and that which is found in secular society today (which is true of several other items as well). In the example given by Paul above, the athletes are all striving for a single prize which only one of them can possibly receive (so that the efforts of the many are futile). Furthermore, the thing they are striving for is ultimately pointless as well, because like all things in this world of emptiness, it will soon turn to dust. In the Christian life, on the other hand, the prizes we win by running for Christ are eternal and will ever be wonderful, and, since there is no shortage of heavenly treasure, we are not excluding others by our positive achievements. Quite to the contrary, our rewards are achieved in large part after personal spiritual growth by assisting in the process of the spiritual growth of our brothers and sisters in Christ, so that far from "winning away" rewards from them, we win our rewards by helping them win theirs:
Now therefore, my beloved brothers, be steadfast and immovable, abounding in the work of the Lord at all times, for you know that our labor is not in vain in the Lord. 1st Corinthians 15:58
So you see, the fact that there is a “reward “awaiting a Christian is a motivating factor, much like a competition. It is this "strive for excellence" element that is meant by Biblical competition, it is not at all competitive in the sense of succeeding at the expense of other believers (or of an opposing Church soccer team!). Both sides of this equation are important. Again to quote Luganbill:
Just as it would be a horrendous mistake to assume, for example, that it is the relative "success of my church/ministry/etc." which is the measure by which God will judge my work (i.e., pulling in more bodies than other churches/ministries), so it is likewise incorrect to assume that since there is no believer to believer competition for something tangible here on earth that we are therefore supposed to relax and not be motivated to strive for excellence. Each of these misapplications of scripture has its own pitfalls. We should ever be lending our fellow believers a hand up, but not allow anyone "to pull us down" into a lukewarm approach to our service to the Lord (1Cor.15:33). We should set a zealous example, and we should be stirred by the godly zeal and good example of others (Heb.12:1).
Ultimately, (in my opinion) there is nothing wrong with goodhearted competition in the pursuit of excellence. Competition becomes a problem; however, when our wins determine our worth.
As for the aspect of “winning at all costs”, which in business terms is sometimes described as social Darwinism, lets take again from Luganbill:
This notion of the active striving and triumphing of the superior person is most closely mirrored in scripture by the Greek word eritheia and its cognates, a word group expressing the idea of "striving", "rivalry", "ambition" and "contentiousness". This is forbidden Christians both directly (2Cor.12:20; Gal.5:20; Jas.3:14-16) and indirectly (Rom.2:8; Phil.1:17): Let nothing be done through strife (eritheia) or vainglory, but in lowliness of mind let each esteem others better than themselves. Philippians 2:3
While I believe this is the perception of competition that the group first jumped too, it is not the view of competition that first came to my mind.
Paul also says that he is pressing "toward the mark (i.e., the finish line on the race course; Gk. skopos) for the prize of the high calling of God in Jesus Christ" (Phil.3:14). These two passages make it clear that it is not the effort in what we consider competition that is the problem - the effort should be there for believers who are aflame for Jesus Christ rather than lukewarm - but rather the problem is pride:
any selfishness which seeks advantage, attention, glory for oneself, and is not first and foremost concerned with the welfare and spiritual advance of one's fellow Christians. Since, as I say, it is precisely by helping one another that we achieve the rewards we seek, seeking gain of any kind for ourselves and to the detriment of our brothers and sisters while in this world is a fundamentally flawed and wrong-headed approach which will yield only "wood, hay and stubble" at the judgment seat of our Lord Jesus Christ (1Cor.3:10-15). It is in fact legitimate to "provoke" one another to love (Heb.12:3-4) and to acts of love (2Cor.9:2). What is wrong is to seek advantage for self (Phil.2:4). What is wrong is selfishness (1Cor.13:5). And that is the essence of the matter.
The way that I see is that the "spirit" of competition is a good thing when properly directed…which is true of most things when viewed through the lens of Jesus Christ. If we are truly striving to do our best for the glory of Jesus Christ, then that will turn out for the benefit of our fellow Christians who are aided by our efforts for His Church. And if we are truly striving to be the best we can be for Jesus Christ, then we give a positive example for our brothers and sisters to follow and does not disadvantage them in any way.
And let us consider one another to provoke unto love and to good works.
Hebrews 10:24
Seeing the strong race that others are running, is spiritually beneficial in every way. It is a true competitive Spirit in a Biblical sense. Inordinate secular competition in economic, political or sports terms is pointless in every way if that is all that one is consumed with, as not a few of the scriptures proclaim :
And I saw that all labor and achievement spring from man's envy of his neighbor. This too is meaningless, a chasing after the wind. Ecclesiastes 4:4
“The scriptures declare that "as iron sharpens iron, so one man sharpens another" (Prov.27:17). When we run with the best, we become better runners. Only let our running not be in vain. Let us run on the right course, with the right fellow runners, toward the right goal, and for the right prize. As Christians, we must learn to turn that innate spirit of competitiveness toward good uses, looking forward to a good report of our running from our Lord on that day to come. May it not be said that we ran for ourselves, but for Him and His Church, and that we ran as hard and as well as we could.” At the end of the day, as with everything else, if competition consumes you or draws you away from your walk, then it’s a bad thing. However, striving for excellence using the gifts Our Father has given us, and ultimately recognizing Him in all we do, I do not believe is incompatible with the Christian life or Christian worldview. To answer the initial question: Yes, there are times that having a competitive nature can be a good thing.
Monday, April 1, 2013
Transformed By The Resurrection: Luke 24:13-35
This is the message I delivered at Sunrise Service on Easter Sunday. Just thought I'd share in case you missed it:
I recently read the legend of the king who decided to set aside a special day to honour his greatest subject. When the big day arrived, there was a large gathering in the palace courtyard. Four finalists were brought forward, and from these four, the king would select the winner.
The first person presented was a wealthy philanthropist. The king was told that this man was highly deserving of the honour because of his humanitarian efforts. He had given much of his wealth to the poor.
The second person was a celebrated physician. The king was told that this doctor was highly deserving of the honour because he had rendered faithful and dedicated service to the sick for many years.
The third person was a distinguished judge. The king was told that the judge was worthy because he was noted for his wisdom, his fairness, and his brilliant decisions.
The fourth person presented was an elderly woman. Everyone was quite surprised to see her there, because her manner was quite humble, as was her dress. She hardly looked the part of someone who would be honoured as the greatest subject in the kingdom. What chance could she possibly have, when compared to the other three, who had accomplished so much? Even so, there was something about her the look of love in her face, the understanding in her eyes, her quiet confidence.
The king was intrigued, to say the least, and somewhat puzzled by her presence. He asked who she was. The answer came: "You see the philanthropist, the doctor, and the judge? Well, she was their teacher!" That woman had no wealth, no fortune, and no title, but she had unselfishly given her life to produce great people.
• There is nothing more powerful or more Christlike than sacrificial love. The king could not see the value in the humble lady. He missed the significance of the teacher. Often we miss the value of those around us. I think it would surprise us to know how often we miss the presence of Christ just as Cleopas and his friend missed the significance of the stranger on the road to Emmaus.
On the road to Emmaus here are some things you don’t want to miss:
1. The significance of the resurrection: It transforms us
• Look closely at what happens to these two people as they journey from Jerusalem to their home in the city of Emmaus seven miles away. A stranger, whom we know is Jesus, joins them. He asks them what they are talking about and they
stop dead in their tracks. They can hardly bring themselves to discuss it they are so saddened by the events of the last three days.
• Their friend, their master, their rabbi, the one they describe as a mighty prophet, has been unjustly condemned to death and violently killed on a cross. They say to their companion, "Are you the only person in all of Jerusalem who does not know the things that have taken place?" This would be enough to unsettle anyone but new and disturbing information is being told.
• Reports about his tomb being empty and the crazy notions of some who say he is alive.
• Listen to what happens next on that dusty road at the end of the day. This is the part that intrigues me. Jesus begins to interpret the Old Testament and explains to them how all these things were spoken of by Moses and the Prophets. He opens the Scriptures to them. He transforms their thinking.
• They had no idea these things were supposed to take place. They had concluded that Jesus’ mission had failed. They now understand that the last three days were the plan all along.
• Finally the two invite Jesus into their home. He has dinner with them. Again Jesus transformed the event. There at that ordinary dinner at the end of the day this stranger takes bread, blesses it, breaks it, gives it to them and their eyes are opened. In that moment they were transformed.
There’s a story about a young boy named Walter Elias. Born in the city, his parents one day moved out to the country to become farmers. Walter had a vivid imagination and the farm was the perfect place for a young boy and a wondering mind. One day in the apple orchard he was amazed when he saw sitting on a branch of one of the apple trees an owl. He just stood there and stared at the owl. He thought about what his father had told him about owls: owls always rested during the day because they hunted throughout the night. This owl was asleep. He also thought that this owl might make a great pet.
Being careful not to make any noises he stepped over sticks and leaves. The owl was in a deep sleep because it never heard Walter Elias walking toward it. Finally, standing under the owl, he reached up and grabbed the owl by the legs. Now, the events that followed are difficult to explain. Suddenly everything was utter chaos. The owl came to life. Walter’s thoughts about keeping the bird as a pet were quickly forgotten. The air filled with wings, and feathers, and screaming. In the excitement Walter held the legs tighter. And in his panic, Walter Elias, still holding on to the owl, threw it to the ground and stomped it to death. After things calmed down, Walter looked at the now dead and bloody bird and began to cry. He ran back to the farm, obtained a shovel, and buried the owl in the orchard.
At night he would dream of that owl. As the years passed he never got over what had happened that summer day. Deep down it affected him for the rest of his life. As an older man he said he never, ever killed anything again. Do you see it? Something significant happened after that event. Something that Walter didn’t miss. Something which transformed Walter Elias, something that redeemed him from the pit of despair, something that resurrected him, something that made Walter Elias into someone who we all have experienced in some way. You see his name changed to Walt Disney who created Mickey Mouse, Goofy and all those wonderful cartoon animals.
2. The significance of the resurrection: It convicts us
• The two disciples, when they had realised who Jesus was and were amazed at the great news, the said: "Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?"
• They had realised what all of the Old Testament prophecies were about and they had to realise that they were wrong in thinking that Jesus was dead and that all hope was gone.
• That is what conviction is all about, realising that we are wrong about something and believe in it enough to change us. The two disciples could have said, well so what Jesus is back from the dead but he is still not going to wipe out the Romans.
• They believed enough in the fact that Jesus had risen and that he died for a reason. They realised that Jesus was the only one who could save them from something far worse than oppression from a government but from oppression from the Devil.
• A man that we all should know is Martin Luther; he is the impetus behind the Protestant Reformation. He was a Roman Catholic priest who was a very good man, but he came to a point at which he also had a burning heart he was convicted that he was saved through grace by faith…and nothing else.
• We should come to the point at which we realise that there is nothing for us to do but to repent and follow Jesus.
• We need to realise the things that we do and be able to turn from those things and follow Jesus.
• Has the resurrection of Jesus made any difference in YOUR lives…are YOU convicted that Jesus is our master and that we should live accordingly?
• Because brothers and sisters, Our hearts should burn too.
3. The significance of the resurrection: It makes us witnesses
• Of coarse once we are transformed and once we are convicted there is no reason that we should keep it to ourselves.
• Once the two disciples had realised that they had just met with the risen Lord they got up and went back to Jerusalem to tell the others.
• It was dark and they had already decided earlier that they should settle down and eat. They didn’t really feel like walking any more.
• But they got up and they walked the 7 miles to tell the others.
• They had become witnesses.
• What about us? When we hear good news what do we do…if I had to win a car or win money in a competition, I’m sure I won’t be able to keep it quiet. (Caller of the Year!/Winter Jam example!!)
• Well we have heard the good news and experienced it. The resurrection has changed our lives and has convicted us. We need to be able to go out and tell others.
• How do we do that, well the first step is that we live our lives so that people can see we’re different. That means that we don’t allow anything else to be our God. Pride should not rule our lives, money should not control our lives. Power over other should not rule our lives.
• When people see us they should see Jesus, we should be like Jesus…that is the way.
• We cannot tell people one thing and live another.
• Saying kind words to people make a difference, reaching out to people in need…that is all about being a witness to Jesus.
Summary
• I want to challenge us today that we should not live our lives without allow the resurrection be apart of it.
• That is the most important thing about Christianity…resurrection…power over sin and death!
• It must transform us, convict us and make disciples out of us.
• FF Bruce said of Paul, “Paul has a Christology in which the sun rises and sets on Jesus Christ.” He’s exactly right.
I recently read the legend of the king who decided to set aside a special day to honour his greatest subject. When the big day arrived, there was a large gathering in the palace courtyard. Four finalists were brought forward, and from these four, the king would select the winner.
The first person presented was a wealthy philanthropist. The king was told that this man was highly deserving of the honour because of his humanitarian efforts. He had given much of his wealth to the poor.
The second person was a celebrated physician. The king was told that this doctor was highly deserving of the honour because he had rendered faithful and dedicated service to the sick for many years.
The third person was a distinguished judge. The king was told that the judge was worthy because he was noted for his wisdom, his fairness, and his brilliant decisions.
The fourth person presented was an elderly woman. Everyone was quite surprised to see her there, because her manner was quite humble, as was her dress. She hardly looked the part of someone who would be honoured as the greatest subject in the kingdom. What chance could she possibly have, when compared to the other three, who had accomplished so much? Even so, there was something about her the look of love in her face, the understanding in her eyes, her quiet confidence.
The king was intrigued, to say the least, and somewhat puzzled by her presence. He asked who she was. The answer came: "You see the philanthropist, the doctor, and the judge? Well, she was their teacher!" That woman had no wealth, no fortune, and no title, but she had unselfishly given her life to produce great people.
• There is nothing more powerful or more Christlike than sacrificial love. The king could not see the value in the humble lady. He missed the significance of the teacher. Often we miss the value of those around us. I think it would surprise us to know how often we miss the presence of Christ just as Cleopas and his friend missed the significance of the stranger on the road to Emmaus.
On the road to Emmaus here are some things you don’t want to miss:
1. The significance of the resurrection: It transforms us
• Look closely at what happens to these two people as they journey from Jerusalem to their home in the city of Emmaus seven miles away. A stranger, whom we know is Jesus, joins them. He asks them what they are talking about and they
stop dead in their tracks. They can hardly bring themselves to discuss it they are so saddened by the events of the last three days.
• Their friend, their master, their rabbi, the one they describe as a mighty prophet, has been unjustly condemned to death and violently killed on a cross. They say to their companion, "Are you the only person in all of Jerusalem who does not know the things that have taken place?" This would be enough to unsettle anyone but new and disturbing information is being told.
• Reports about his tomb being empty and the crazy notions of some who say he is alive.
• Listen to what happens next on that dusty road at the end of the day. This is the part that intrigues me. Jesus begins to interpret the Old Testament and explains to them how all these things were spoken of by Moses and the Prophets. He opens the Scriptures to them. He transforms their thinking.
• They had no idea these things were supposed to take place. They had concluded that Jesus’ mission had failed. They now understand that the last three days were the plan all along.
• Finally the two invite Jesus into their home. He has dinner with them. Again Jesus transformed the event. There at that ordinary dinner at the end of the day this stranger takes bread, blesses it, breaks it, gives it to them and their eyes are opened. In that moment they were transformed.
There’s a story about a young boy named Walter Elias. Born in the city, his parents one day moved out to the country to become farmers. Walter had a vivid imagination and the farm was the perfect place for a young boy and a wondering mind. One day in the apple orchard he was amazed when he saw sitting on a branch of one of the apple trees an owl. He just stood there and stared at the owl. He thought about what his father had told him about owls: owls always rested during the day because they hunted throughout the night. This owl was asleep. He also thought that this owl might make a great pet.
Being careful not to make any noises he stepped over sticks and leaves. The owl was in a deep sleep because it never heard Walter Elias walking toward it. Finally, standing under the owl, he reached up and grabbed the owl by the legs. Now, the events that followed are difficult to explain. Suddenly everything was utter chaos. The owl came to life. Walter’s thoughts about keeping the bird as a pet were quickly forgotten. The air filled with wings, and feathers, and screaming. In the excitement Walter held the legs tighter. And in his panic, Walter Elias, still holding on to the owl, threw it to the ground and stomped it to death. After things calmed down, Walter looked at the now dead and bloody bird and began to cry. He ran back to the farm, obtained a shovel, and buried the owl in the orchard.
At night he would dream of that owl. As the years passed he never got over what had happened that summer day. Deep down it affected him for the rest of his life. As an older man he said he never, ever killed anything again. Do you see it? Something significant happened after that event. Something that Walter didn’t miss. Something which transformed Walter Elias, something that redeemed him from the pit of despair, something that resurrected him, something that made Walter Elias into someone who we all have experienced in some way. You see his name changed to Walt Disney who created Mickey Mouse, Goofy and all those wonderful cartoon animals.
2. The significance of the resurrection: It convicts us
• The two disciples, when they had realised who Jesus was and were amazed at the great news, the said: "Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?"
• They had realised what all of the Old Testament prophecies were about and they had to realise that they were wrong in thinking that Jesus was dead and that all hope was gone.
• That is what conviction is all about, realising that we are wrong about something and believe in it enough to change us. The two disciples could have said, well so what Jesus is back from the dead but he is still not going to wipe out the Romans.
• They believed enough in the fact that Jesus had risen and that he died for a reason. They realised that Jesus was the only one who could save them from something far worse than oppression from a government but from oppression from the Devil.
• A man that we all should know is Martin Luther; he is the impetus behind the Protestant Reformation. He was a Roman Catholic priest who was a very good man, but he came to a point at which he also had a burning heart he was convicted that he was saved through grace by faith…and nothing else.
• We should come to the point at which we realise that there is nothing for us to do but to repent and follow Jesus.
• We need to realise the things that we do and be able to turn from those things and follow Jesus.
• Has the resurrection of Jesus made any difference in YOUR lives…are YOU convicted that Jesus is our master and that we should live accordingly?
• Because brothers and sisters, Our hearts should burn too.
3. The significance of the resurrection: It makes us witnesses
• Of coarse once we are transformed and once we are convicted there is no reason that we should keep it to ourselves.
• Once the two disciples had realised that they had just met with the risen Lord they got up and went back to Jerusalem to tell the others.
• It was dark and they had already decided earlier that they should settle down and eat. They didn’t really feel like walking any more.
• But they got up and they walked the 7 miles to tell the others.
• They had become witnesses.
• What about us? When we hear good news what do we do…if I had to win a car or win money in a competition, I’m sure I won’t be able to keep it quiet. (Caller of the Year!/Winter Jam example!!)
• Well we have heard the good news and experienced it. The resurrection has changed our lives and has convicted us. We need to be able to go out and tell others.
• How do we do that, well the first step is that we live our lives so that people can see we’re different. That means that we don’t allow anything else to be our God. Pride should not rule our lives, money should not control our lives. Power over other should not rule our lives.
• When people see us they should see Jesus, we should be like Jesus…that is the way.
• We cannot tell people one thing and live another.
• Saying kind words to people make a difference, reaching out to people in need…that is all about being a witness to Jesus.
Summary
• I want to challenge us today that we should not live our lives without allow the resurrection be apart of it.
• That is the most important thing about Christianity…resurrection…power over sin and death!
• It must transform us, convict us and make disciples out of us.
• FF Bruce said of Paul, “Paul has a Christology in which the sun rises and sets on Jesus Christ.” He’s exactly right.
Friday, March 29, 2013
Such A Significant Day: Good Friday Reflections
On Good Friday we remember, we celebrate, and we look forward to the resurrection just 3 days later. Today is the beginning of God making good on all of His promises, going way back to Gen 3:15. Consider this:
When Jesus entered Jerusalem on Palm Sunday, shortly afterward he drove all the money changers out of the temple courtyard and overturned their tables.
As a result of this the Jewish rulers began to plan how they could have him crucified, nailed to death on a cross, before the end of the week.
It would, of course, have been a simple matter for Jesus to slip away from Jerusalem to some place of safety.
Indeed, even as late as Thursday evening, when Judas had gone to fetch Our Lord’s enemies, he could easily have escaped over the hills and so have avoided all that the Devil and his human agents were planning to do to him.
He knew this very well, and yet he deliberately stayed behind in the Garden of Gethsemane to be arrested and crucified.
Why did he do this? Because he loved you and me so much that, when he came into the world, he was ready to sacrifice everything, even his life, to save us from evil, to win for us forgiveness of sins, to bring us to God to be his forever, and to make new people of us by making us like himself.
Indeed, it was so that he might do this that his Father, out of love for us, had sent Jesus into the world and he could not do it by simply running away.
Jesus himself pictured his task as a fight between a shepherd and a wolf such as was not uncommon in his day in the wild Judean hills.
We can see it all so clearly: the wolf, hungry, lean, savage, and stealthily advancing on the flock of helpless sheep with only the shepherd standing between them and destruction.
If he turns and runs, nothing can stop the wolf from scattering the flock and killing the sheep at his leisure.
But this Shepherd will not run away, for they are his own sheep and he knows each one by name.
So this Shepherd stands his ground as the wolf with bared teeth hurls himself at his throat.
So Jesus, the Good Shepherd, did not run away and leave us to the powers of evil, but gave himself and his life for us upon the Cross.
“I am the good shepherd”, he said. “I know my own and my own know me…And I lay down my life for the sheep” (NRSV, John 10:14,15).
That was what made Our Lord’s death on the Cross altogether different from that of any other religion; our savior did not kill anyone for us, but offered his own life up for his people.
For he was God’s own Son giving his life for the salvation of humankind.
Our Lord’s life was not taken from him – he gave it freely and willingly as the price he had to pay in order to save us from evil and to bring us to his Father.
The Crucifixion was something that had to be done because when Jesus came into this world, the forces of evil would try to destroy him.
So he said, “…the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord.”
So Jesus died for us on Good Friday, and three days later God raised him from the dead and he is now for ever with the Father in Heaven.
We Christians have a living Saviour, that’s something no other religion can claim.
And what our precious Saviour did that day on the Cross gives Him the right to bring you and me to the Father.
Our sins – all the wrong things we have thought and said and done – make us unfit to approach God on our own.
But Jesus is God’s sinless Son, and what he has done and suffered for us gives him the right to bring us back with him to his Father in Heaven, both here and forever after. Amen!!
When Jesus entered Jerusalem on Palm Sunday, shortly afterward he drove all the money changers out of the temple courtyard and overturned their tables.
As a result of this the Jewish rulers began to plan how they could have him crucified, nailed to death on a cross, before the end of the week.
It would, of course, have been a simple matter for Jesus to slip away from Jerusalem to some place of safety.
Indeed, even as late as Thursday evening, when Judas had gone to fetch Our Lord’s enemies, he could easily have escaped over the hills and so have avoided all that the Devil and his human agents were planning to do to him.
He knew this very well, and yet he deliberately stayed behind in the Garden of Gethsemane to be arrested and crucified.
Why did he do this? Because he loved you and me so much that, when he came into the world, he was ready to sacrifice everything, even his life, to save us from evil, to win for us forgiveness of sins, to bring us to God to be his forever, and to make new people of us by making us like himself.
Indeed, it was so that he might do this that his Father, out of love for us, had sent Jesus into the world and he could not do it by simply running away.
Jesus himself pictured his task as a fight between a shepherd and a wolf such as was not uncommon in his day in the wild Judean hills.
We can see it all so clearly: the wolf, hungry, lean, savage, and stealthily advancing on the flock of helpless sheep with only the shepherd standing between them and destruction.
If he turns and runs, nothing can stop the wolf from scattering the flock and killing the sheep at his leisure.
But this Shepherd will not run away, for they are his own sheep and he knows each one by name.
So this Shepherd stands his ground as the wolf with bared teeth hurls himself at his throat.
“I am the good shepherd”, he said. “I know my own and my own know me…And I lay down my life for the sheep” (NRSV, John 10:14,15).
That was what made Our Lord’s death on the Cross altogether different from that of any other religion; our savior did not kill anyone for us, but offered his own life up for his people.
For he was God’s own Son giving his life for the salvation of humankind.
Our Lord’s life was not taken from him – he gave it freely and willingly as the price he had to pay in order to save us from evil and to bring us to his Father.
The Crucifixion was something that had to be done because when Jesus came into this world, the forces of evil would try to destroy him.
So he said, “…the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord.”
So Jesus died for us on Good Friday, and three days later God raised him from the dead and he is now for ever with the Father in Heaven.
We Christians have a living Saviour, that’s something no other religion can claim.
And what our precious Saviour did that day on the Cross gives Him the right to bring you and me to the Father.
Our sins – all the wrong things we have thought and said and done – make us unfit to approach God on our own.
But Jesus is God’s sinless Son, and what he has done and suffered for us gives him the right to bring us back with him to his Father in Heaven, both here and forever after. Amen!!
Thursday, March 28, 2013
Washing Feet: Reflections on John 13
Jesus Washes the Disciples’ Feet- John 13:1-20
13 Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. 2 The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper 3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, 4 got up from the table,[a] took off his outer robe, and tied a towel around himself. 5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. 6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” 7 Jesus answered, “You do not know now what I am doing, but later you will understand.” 8 Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” 10 Jesus said to him, “One who has bathed does not need to wash, except for the feet,[b] but is entirely clean. And you[c] are clean, though not all of you.” 11 For he knew who was to betray him; for this reason he said, “Not all of you are clean.”
12 After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? 13 You call me Teacher and Lord—and you are right, for that is what I am. 14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have set you an example, that you also should do as I have done to you. 16 Very truly, I tell you, servants[d] are not greater than their master, nor are messengers greater than the one who sent them. 17 If you know these things, you are blessed if you do them. 18 I am not speaking of all of you; I know whom I have chosen. But it is to fulfill the scripture, ‘The one who ate my bread[e] has lifted his heel against me.’ 19 I tell you this now, before it occurs, so that when it does occur, you may believe that I am he.[f] 20 Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me.”
This week I was able to participate in a Foot Washing service at church. What an experience! As a kid growing up in the Catholic Church I participated in many Foot Washings, on Holy Thursday usually as an altar boy. I didn’t really understand it, but I was always struck by the image of Father Jim (who seemed to be “larger than life” in our small church setting) getting down on one knee, taking off the person’s shoes and socks, and washing their feet. As a child, I just always thought to myself, “Wow that is Father Jim washing those people’s feet!”
As I’ve grown in my faith and studies in the Word, I have come to appreciate the sacrament (yes, I called it a sacrament) of Foot Washing. I have seen foot washing services, but never participated in one. I remember during a class in Early Christian History, Dr. Johnson recounting of his days as a Pastor and one particular occasion when he was to do a foot washing at his first church. You see, he did not have a good experience at all at this church. Many of the church members were actively seeking to get him removed. And before he left there was an opportunity to do a foot washing. During the foot washing he had the chance to wash the feet of the person leading the charge to get him thrown out as Pastor. I recall in class him telling us how that foot washing changed the way he viewed that man from then on. He said, “It’s tough to feel anger against a person whose feet you’ve just washed.”
This week, I was the Pastor as part of the service. The Sr. Pastor and I selected 12 people whose feet we would wash; 6 adults and 6 youth. After some opening scripture and prayer, devotion and music we called the 12 forward. We sat them down, intermingled adults and youth. The Pastor and I took our bowels, pitchers and towels. We got down on our knees. And one by one, we removed the shoes, socks, and washed the feet of our brothers and sisters in Christ. Let me tell you, the world looks different from your knees. As I sat there and removed the shoes, and prepared the water, I prayed over each person. As I dried their feet again I asked the Lord to bless them.
Now to be sure, washing feet in 2013 in Ohio is a lot easier that washing feet in the year 33 in Jerusalem! These weren’t dirty, muddy, sandal shod feet. These weren’t the feet of career fisherman. These weren’t the feet of men accustomed to walking barefoot miles and miles every day. But nevertheless, to wash someone’s feet has affected me. For those people whose feet I washed, and for the several others that were there present in the service, I don’t think we’ll forget the experience.
What Jesus did was wonderful. It is incomprehensible at times. Humility, love, kindness, tenderness…I don’t think even these words have the impact to grasp the magnitude of what Jesus did. He was a sacrifice, an atonement, a propitiation, and let us also not forget that he was an EXAMPLE to be followed!!
Jesus told the Apostles that just as he washed their feet, so too should they wash each other’s feet to follow his example. In fact, Jesus requires nothing of us that he did not do himself first:
• Feed the poor, Jesus did that- Mark 6
• Forgive others, Jesus did that- John 8
• Show sympathy, Jesus did that- John11
• Required obedience, Jesus did that- Matthew 26
• Spread the Good News, Jesus did that- John 4
• Resist temptation, Jesus did that- Matthew 4
• Pray, Jesus did that- Luke 11
• Suffer, Jesus did that- Mark 14
No matter what the requirement, everything Jesus requires of us, Jesus did first. Let us fix our eyes upon Him, the Author and Perfector of our Faith as it says in Hebrews 12. Let us look to Jesus as our example. And let us live everyday through the lens of being Jesus Christ to the world. And sometimes, you just have to wash some feet.
Monday, March 25, 2013
Sin: What is it?
As we head into Holy Week I have been struggling with the question of sin as it comes up frequently. Here is a brief paper I wrote on the topic, so I thought I'd share. Enjoy!!
Where to begin with the question of sin? The Bible declares that we are made in the image of God, yet it also declares that all have sinned and fallen short of the Glory of God (Rom 3:23), and yet at the same time we are still morally culpable for our actions. In this short essay we will look at answering the following; What is sin- original, social, and actual. My feelings and direction on sin, and what are the practical, ministerial implications of my understanding and position regarding sin. Let’s first begin with a definition of this term we are examining: sin.
According to Hoekma, sin is a perverse way of using God given gifts and powers. (Hoekma, 113-132). This is a way of looking at sin as the taking of God’s good creation and disrupting that image. Much like what we see happen prior to and then after Gen 3:15; pre curse and post curse creation. Nothing is the same afterwards. Plantinga also has an interesting definition of sin; the willful breaking of shalom. (Plantinga, 10) Shalom in the Bible means “universal flourishing, wholeness and delight- a rich state of affairs in which natural needs are satisfied and natural gifts are fruitfully employed.” (Plantinga, 10) In other words, shalom is the way things are supposed to be. Sin is then the breaking of shalom willfully, which is a result of the stain of the image of God in men to begin with. Plantinga goes on to say that, “sin outstrips other human troubles by perverting special human excellences.” (Plantinga, 3) I think that last statement gets to the heart of the affect on our imago Deo; our excellences in God’s image are perverted. Still present, but perverted. This is much like a giant Maple tree that has grown crooked, still a Maple but not as useful for shade as it otherwise would have been. We still reflect our God image, but is has been stained.
But sin does not have to defeat us, we know what sin is. And our gracious and loving God sent His son to save us from ourselves. 1 John 4:10 states, “Herein is love, not that we loved God, but that he loved us and sent His son to be a propitiation for our sins.” God does not want us to be defeated, although we are stained from birth through original sin. God not only sent his son, but we are also able through scripture and study to assess sin and assign it characteristics that allow us to comprehend and avoid it. Hoekema lists the multiple facets of the nature of Sin in chapter 9. I feel that an understanding of sin’s nature is valuable in learning how to deal with it. First, sin does not have an independent existence. This stresses that sin in actuality is the perversion of something which was good, a defect. Augustine called it the deprivation of that which is good. The reason that sin cannot be independent is evident in that it can be conquered. If sin were actually a substance, an actual part of the essence of man, then how would we be able to conquer it? It is this understanding that allows man, through the redemptive work of Jesus Christ to break free from sin and to change course. Sin is not a physical aspect of man, it is a perversion of the direction of man.(Hoekma, 169)
Secondly, sin is an essence that is related to God and the will of God. If there is no God, there is no sin. As we see all through scripture, it is the law (the Law of God) that brings consciousness to sin. Rom 3:20 declares that “…through the law we become conscious of sin.” Rom 7:7 states it as follows, “Indeed I would not have known what sin was except through the law. For I would not have known what it was to covet if the law had not said ‘Do not covet’”. (Hoekma, 171) The law gives us understanding, knowledge that at the end of the day, all is sin acted out by us and is against God.
Third, sin has at its source in the heart. (Hoekma, 171) I understand the implication here. Sin is essence, not physical. What is the heart? It is the emotion of man. The spring of both the good and evil that man is capable of. Mat 15:19 states. “For out of the heart comes evil thoughts, murders, adultery, sexual immorality, theft, false testimony and slander.” This also leads to the 4th and most interrelated point on sin, sin includes actions and thoughts. The “lust of the flesh” that it spoken of in Galatians 5:16 encapsulates in the word ‘flesh” the entire human nature. (Hoekma, 172) It is our innermost being that is marred, that is perverted. Plantinga reinforces sinful thoughts as sin by delineating further that just assuming that you are offending God in some way is evidence of sin. (Plantinga, 22)
Lastly, at the root of all sin is pride. In some fashion we want to be like God. (Hoekma, 173) That was the overriding impulse in Gen 3:5 with the fall of man. Augustine sums it up in this manner:
And what is the origin of our evil will but pride? For “pride is the beginning of sin.”(Ecclus 10:13) And what is pride but the craving for undue exaltation? And this undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself.” (Hoekma, 173)
Plantinga sums it up very nicely, going on to paraphrase Niebuhr and the idea of security. This also is a version of pride as we (man) are looking to gain what we want when we want it:
At bottom, says Reinhold Niebuhr, we human beings want security. We feel restless and anxious in the world because we are both finite and free, both limited and unlimited. We are persons of seemingly endless possibilities and of immense power, but we are also creatures utterly dependent on the good offices of our Creator. So we live on the edge of finitude and freedom, anxious lest we miss opportunities and anxious anew when we have exploited them…but our anxiety as Niebuhr observes, is only the context for sin, not its cause. Out base problem is unbelief. Failing to trust in the infinite God, we live anxiously, restlessly, always trying to secure and extend ourselves with finite goods that can’t take the weight we put on them…Unbelief says Niebuhr, yields anxiety, which yields alternating pride and sensuality. (Plantinga, 61)
This is the base and I agree with this assessment. We, man, want to secure for ourselves with a degree of certainty, what we can gain for ourselves. While God wants us to live dependent on him for all things, like the Israelites as they wandered the dessert getting food only daily, or the sparrow which neither reaps nor sows, God wants us to rely on him for life and our daily needs. We, however, sin marred as we are and prideful, want to usurp that power from God to ourselves. In essence, that is what I believe is the issue.
This sin has originated since the fall, and with regard to original sin I agree with the Augustine/Calvinistic/Reformed school of thought that man has received both the corrupted sin nature and guilt from Adam. This has corrupted man to the core. Every aspect, every part of man cannot escape its affects. This has left us in a state of complete depravity, or as Hoekma calls it Pervasive Depravity (Hoekma, 150). Quickly defined this means that the corruption of original sin extends to every aspect of man and that there is not present in man, by nature, the motivation to love God. Many passages reinforce this belief from a scriptural standpoint including Eph 4:17-19, Tit 1:15-16, Rom 8:7 and many others. From the aspect of sin coming in through one man and being redeemed though one man I refer to Rom 5 where Paul reinforces he point that as sin came into the world through one man, so too was sin removed from the world by the “free gift” of one man. Christ accomplished this for us while we were still sinners. What an act of love from our Lord and Savior Jesus Christ.
This sin manifests itself socially and actually. I think we have already covered the aspect of actual sin. All of our actions are sinful. Nothing we do is not marred. We have evil thoughts, compulsions, desires and we either act or think with our thoughts. Here is the paradox as I see it; man is born is sin. Every aspect of our lives is sinful and no part is unstained. Our thoughts, actions, physical appearance, everything is distorted by sin. Yet, Scripture still calls us to be morally culpable for our actions. So, how can God expect a sin polluted mind to make a decision that the thinker will be held accountable for? It doesn’t seem possible. This is what I think Entwistle is referring to when he talks about Tillich’s “contradiction of man” where man is created by God, has God’s image, and yet still has turned from God (Entwistle, 154) , and Erickson’s response to it:
Sin has very serious consequences when it comes to the relationship of sinner and God. These results include divine disfavor, guilt, punishment and death. Physical death, spiritual death and eternal death flow from the consequences of sin. Sin also has consequences that affect the individual sinner. These include enslavement, flight from reality, denial of sin, self deceit, insensitivity, self centeredness, and restlessness. These effects on the sinner also have social implications in competition, inability to empathize, rejection of authority, and inability to love. …[as a group] we may be so conditioned by membership in a group that our very perception of reality is colored by it… This conditioning is something so subtle and thoroughgoing that we may not be aware that there is a given side of a given issue, or even that there is an issue at all. (Entwistle, 155)
Here is the contradiction to our lives. We are enslaved. We suffer from self denial, self centeredness, the inability to love, the inability to empathize. A thoroughly distorted view of creation is what we’re left with. A far cry from Genesis 1, instead we now suffer from the wrath of the curse of Gen 3:15. This is evidenced further in Scripture when lists the works of the sinful flesh:
Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorceries, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you as I warned you before; those who do such things will not inherit the kingdom of God. (Gal 5: 19-21)
It sounds very similar to the Entwistle passage. It also sounds very burdensome. What does our flesh, our nature marred by sin provide us? It gives us nothing but misery. Entwistle tells us that the ultimate consequence of sin is dread and misery (Entwistle, 153) and Plantinga suggests that all sin ultimately springs from misery. (Plantinga, 3) We see people like this in our lives every day.
But the new reality given to us in Christ Jesus is that we can find contentment in knowing that we have been “blessed with every spiritual blessing in the heavenly realms.” (Eph 1:3). We should not lose hope, we should not despair. Here is what we should do in seven simple verses from the book of Romans to break the shackles of sin that we are all under:
Acknowledgment of God as Creator
Romans 1:20-21: "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened."
We are sinners
Romans 3:23 “For all have sinned, and fall short of the glory of God.”
God loves us and wants us back
Romans 5:8 “But God demonstrates His love toward us, in that, while we were still sinners, Christ died for us.”
God offers us the gift of eternal life
Romans 6:23 “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”
Confession and Belief is how we accept the gift.
Romans 10:9-10 “That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation."
Christ is all you need
Romans 10:13 “For whoever calls on the name of the LORD shall be saved.”
Determination for salvation
Romans 11:36: "For of Him and through Him and to Him are all things, to whom be glory forever. Amen."
There are many verses like this in Scripture. But God created us for his pleasure and wants us back for his pleasure as well. We are assured that we can call upon the name of the Lord and have his atoning sacrifice eradicate, regenerate our inner beings to help assuage the effects of our sin nature. James 4:8 reminds us to “Draw near to God and he will draw near to you.” God’s word is truth, and life and it stands. If we draw near to him, he will draw near to us. And God’s Holiness cannot stand in the presence of sin, therefore through the sanctification of His Grace and Spirit, His drawing near to us will inevitably lead to the subjugation of the sinful flesh. And we can be assured when we have received the Spirit of God in us, and that is through the production of the fruits of the Spirit. In Galatians, Paul tells us that the manifestations of the Spirit indwelling in a person are evidenced by the fruits of the Spirit that person produces:
By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control. There is no law against these things. And those who belong to Christ Jesus have crucified the flesh with it’s passions and desires. If we live by the Spirit, let us also be guided by the Spirit. –Gal 5:22-25
To sum up this essay, what can be said of sin. Through our own willful rebellion we have turned from God and incurred His just and holy wrath. Every decision, every aspect of our lives is stained by that rebellion. While it seems hopeless, praise God that we have been brought back, redeemed through the blood of Christ as Paul writes in Eph 2. While in our sinful state we have the inclination to stand on our head and tell the world it is upside-down, we must realize that the cure for our condition can only be found in the atoning work of Christ Jesus.
Bibliography
1) Entwistle, David N. Integrative Approaches to Psychology and Christianity
Eugene, Oregon: Wipf and Stock Publishers, 2004
2) Hoekema, Anthony A. Created in God’s Image
Grand Rapids, MI: William B. Eerdmans Publishing, 1994
3) Plantinga, Cornelius Jr. Not the Way it’s Supposed to Be- A Breviary of Sin
Grand Rapids, MI: William B. Eerdmans Publishing, 1995
4) The New Oxford Annotated Bible NRSV, 3rd Edition
New York: Oxford University Press, 2007
Where to begin with the question of sin? The Bible declares that we are made in the image of God, yet it also declares that all have sinned and fallen short of the Glory of God (Rom 3:23), and yet at the same time we are still morally culpable for our actions. In this short essay we will look at answering the following; What is sin- original, social, and actual. My feelings and direction on sin, and what are the practical, ministerial implications of my understanding and position regarding sin. Let’s first begin with a definition of this term we are examining: sin.
According to Hoekma, sin is a perverse way of using God given gifts and powers. (Hoekma, 113-132). This is a way of looking at sin as the taking of God’s good creation and disrupting that image. Much like what we see happen prior to and then after Gen 3:15; pre curse and post curse creation. Nothing is the same afterwards. Plantinga also has an interesting definition of sin; the willful breaking of shalom. (Plantinga, 10) Shalom in the Bible means “universal flourishing, wholeness and delight- a rich state of affairs in which natural needs are satisfied and natural gifts are fruitfully employed.” (Plantinga, 10) In other words, shalom is the way things are supposed to be. Sin is then the breaking of shalom willfully, which is a result of the stain of the image of God in men to begin with. Plantinga goes on to say that, “sin outstrips other human troubles by perverting special human excellences.” (Plantinga, 3) I think that last statement gets to the heart of the affect on our imago Deo; our excellences in God’s image are perverted. Still present, but perverted. This is much like a giant Maple tree that has grown crooked, still a Maple but not as useful for shade as it otherwise would have been. We still reflect our God image, but is has been stained.
But sin does not have to defeat us, we know what sin is. And our gracious and loving God sent His son to save us from ourselves. 1 John 4:10 states, “Herein is love, not that we loved God, but that he loved us and sent His son to be a propitiation for our sins.” God does not want us to be defeated, although we are stained from birth through original sin. God not only sent his son, but we are also able through scripture and study to assess sin and assign it characteristics that allow us to comprehend and avoid it. Hoekema lists the multiple facets of the nature of Sin in chapter 9. I feel that an understanding of sin’s nature is valuable in learning how to deal with it. First, sin does not have an independent existence. This stresses that sin in actuality is the perversion of something which was good, a defect. Augustine called it the deprivation of that which is good. The reason that sin cannot be independent is evident in that it can be conquered. If sin were actually a substance, an actual part of the essence of man, then how would we be able to conquer it? It is this understanding that allows man, through the redemptive work of Jesus Christ to break free from sin and to change course. Sin is not a physical aspect of man, it is a perversion of the direction of man.(Hoekma, 169)
Secondly, sin is an essence that is related to God and the will of God. If there is no God, there is no sin. As we see all through scripture, it is the law (the Law of God) that brings consciousness to sin. Rom 3:20 declares that “…through the law we become conscious of sin.” Rom 7:7 states it as follows, “Indeed I would not have known what sin was except through the law. For I would not have known what it was to covet if the law had not said ‘Do not covet’”. (Hoekma, 171) The law gives us understanding, knowledge that at the end of the day, all is sin acted out by us and is against God.
Third, sin has at its source in the heart. (Hoekma, 171) I understand the implication here. Sin is essence, not physical. What is the heart? It is the emotion of man. The spring of both the good and evil that man is capable of. Mat 15:19 states. “For out of the heart comes evil thoughts, murders, adultery, sexual immorality, theft, false testimony and slander.” This also leads to the 4th and most interrelated point on sin, sin includes actions and thoughts. The “lust of the flesh” that it spoken of in Galatians 5:16 encapsulates in the word ‘flesh” the entire human nature. (Hoekma, 172) It is our innermost being that is marred, that is perverted. Plantinga reinforces sinful thoughts as sin by delineating further that just assuming that you are offending God in some way is evidence of sin. (Plantinga, 22)
Lastly, at the root of all sin is pride. In some fashion we want to be like God. (Hoekma, 173) That was the overriding impulse in Gen 3:5 with the fall of man. Augustine sums it up in this manner:
And what is the origin of our evil will but pride? For “pride is the beginning of sin.”(Ecclus 10:13) And what is pride but the craving for undue exaltation? And this undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself.” (Hoekma, 173)
Plantinga sums it up very nicely, going on to paraphrase Niebuhr and the idea of security. This also is a version of pride as we (man) are looking to gain what we want when we want it:
At bottom, says Reinhold Niebuhr, we human beings want security. We feel restless and anxious in the world because we are both finite and free, both limited and unlimited. We are persons of seemingly endless possibilities and of immense power, but we are also creatures utterly dependent on the good offices of our Creator. So we live on the edge of finitude and freedom, anxious lest we miss opportunities and anxious anew when we have exploited them…but our anxiety as Niebuhr observes, is only the context for sin, not its cause. Out base problem is unbelief. Failing to trust in the infinite God, we live anxiously, restlessly, always trying to secure and extend ourselves with finite goods that can’t take the weight we put on them…Unbelief says Niebuhr, yields anxiety, which yields alternating pride and sensuality. (Plantinga, 61)
This is the base and I agree with this assessment. We, man, want to secure for ourselves with a degree of certainty, what we can gain for ourselves. While God wants us to live dependent on him for all things, like the Israelites as they wandered the dessert getting food only daily, or the sparrow which neither reaps nor sows, God wants us to rely on him for life and our daily needs. We, however, sin marred as we are and prideful, want to usurp that power from God to ourselves. In essence, that is what I believe is the issue.
This sin has originated since the fall, and with regard to original sin I agree with the Augustine/Calvinistic/Reformed school of thought that man has received both the corrupted sin nature and guilt from Adam. This has corrupted man to the core. Every aspect, every part of man cannot escape its affects. This has left us in a state of complete depravity, or as Hoekma calls it Pervasive Depravity (Hoekma, 150). Quickly defined this means that the corruption of original sin extends to every aspect of man and that there is not present in man, by nature, the motivation to love God. Many passages reinforce this belief from a scriptural standpoint including Eph 4:17-19, Tit 1:15-16, Rom 8:7 and many others. From the aspect of sin coming in through one man and being redeemed though one man I refer to Rom 5 where Paul reinforces he point that as sin came into the world through one man, so too was sin removed from the world by the “free gift” of one man. Christ accomplished this for us while we were still sinners. What an act of love from our Lord and Savior Jesus Christ.
This sin manifests itself socially and actually. I think we have already covered the aspect of actual sin. All of our actions are sinful. Nothing we do is not marred. We have evil thoughts, compulsions, desires and we either act or think with our thoughts. Here is the paradox as I see it; man is born is sin. Every aspect of our lives is sinful and no part is unstained. Our thoughts, actions, physical appearance, everything is distorted by sin. Yet, Scripture still calls us to be morally culpable for our actions. So, how can God expect a sin polluted mind to make a decision that the thinker will be held accountable for? It doesn’t seem possible. This is what I think Entwistle is referring to when he talks about Tillich’s “contradiction of man” where man is created by God, has God’s image, and yet still has turned from God (Entwistle, 154) , and Erickson’s response to it:
Sin has very serious consequences when it comes to the relationship of sinner and God. These results include divine disfavor, guilt, punishment and death. Physical death, spiritual death and eternal death flow from the consequences of sin. Sin also has consequences that affect the individual sinner. These include enslavement, flight from reality, denial of sin, self deceit, insensitivity, self centeredness, and restlessness. These effects on the sinner also have social implications in competition, inability to empathize, rejection of authority, and inability to love. …[as a group] we may be so conditioned by membership in a group that our very perception of reality is colored by it… This conditioning is something so subtle and thoroughgoing that we may not be aware that there is a given side of a given issue, or even that there is an issue at all. (Entwistle, 155)
Here is the contradiction to our lives. We are enslaved. We suffer from self denial, self centeredness, the inability to love, the inability to empathize. A thoroughly distorted view of creation is what we’re left with. A far cry from Genesis 1, instead we now suffer from the wrath of the curse of Gen 3:15. This is evidenced further in Scripture when lists the works of the sinful flesh:
Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorceries, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you as I warned you before; those who do such things will not inherit the kingdom of God. (Gal 5: 19-21)
It sounds very similar to the Entwistle passage. It also sounds very burdensome. What does our flesh, our nature marred by sin provide us? It gives us nothing but misery. Entwistle tells us that the ultimate consequence of sin is dread and misery (Entwistle, 153) and Plantinga suggests that all sin ultimately springs from misery. (Plantinga, 3) We see people like this in our lives every day.
But the new reality given to us in Christ Jesus is that we can find contentment in knowing that we have been “blessed with every spiritual blessing in the heavenly realms.” (Eph 1:3). We should not lose hope, we should not despair. Here is what we should do in seven simple verses from the book of Romans to break the shackles of sin that we are all under:
Acknowledgment of God as Creator
Romans 1:20-21: "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened."
We are sinners
Romans 3:23 “For all have sinned, and fall short of the glory of God.”
God loves us and wants us back
Romans 5:8 “But God demonstrates His love toward us, in that, while we were still sinners, Christ died for us.”
God offers us the gift of eternal life
Romans 6:23 “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”
Confession and Belief is how we accept the gift.
Romans 10:9-10 “That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation."
Christ is all you need
Romans 10:13 “For whoever calls on the name of the LORD shall be saved.”
Determination for salvation
Romans 11:36: "For of Him and through Him and to Him are all things, to whom be glory forever. Amen."
There are many verses like this in Scripture. But God created us for his pleasure and wants us back for his pleasure as well. We are assured that we can call upon the name of the Lord and have his atoning sacrifice eradicate, regenerate our inner beings to help assuage the effects of our sin nature. James 4:8 reminds us to “Draw near to God and he will draw near to you.” God’s word is truth, and life and it stands. If we draw near to him, he will draw near to us. And God’s Holiness cannot stand in the presence of sin, therefore through the sanctification of His Grace and Spirit, His drawing near to us will inevitably lead to the subjugation of the sinful flesh. And we can be assured when we have received the Spirit of God in us, and that is through the production of the fruits of the Spirit. In Galatians, Paul tells us that the manifestations of the Spirit indwelling in a person are evidenced by the fruits of the Spirit that person produces:
By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control. There is no law against these things. And those who belong to Christ Jesus have crucified the flesh with it’s passions and desires. If we live by the Spirit, let us also be guided by the Spirit. –Gal 5:22-25
To sum up this essay, what can be said of sin. Through our own willful rebellion we have turned from God and incurred His just and holy wrath. Every decision, every aspect of our lives is stained by that rebellion. While it seems hopeless, praise God that we have been brought back, redeemed through the blood of Christ as Paul writes in Eph 2. While in our sinful state we have the inclination to stand on our head and tell the world it is upside-down, we must realize that the cure for our condition can only be found in the atoning work of Christ Jesus.
Bibliography
1) Entwistle, David N. Integrative Approaches to Psychology and Christianity
Eugene, Oregon: Wipf and Stock Publishers, 2004
2) Hoekema, Anthony A. Created in God’s Image
Grand Rapids, MI: William B. Eerdmans Publishing, 1994
3) Plantinga, Cornelius Jr. Not the Way it’s Supposed to Be- A Breviary of Sin
Grand Rapids, MI: William B. Eerdmans Publishing, 1995
4) The New Oxford Annotated Bible NRSV, 3rd Edition
New York: Oxford University Press, 2007
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