Still Sinner after All These Years

Martin Luther stated one of the most important redemptive truths in this manner: Simul Iustus et Peccator. It means “at the same time justified and sinners.” I have been a Christian since I was 27 years old. That was almost 34 years ago. The moment I believed I had Christ’s righteousness imputed upon me. Yet, I still committed sin. After 34 years, I still commit sin! I remain, at the same time, justified and sinner. Some believers, because they live relatively good moral lives, have a tendency to see themselves as really good people. This is a very dangerous thing. They think that because they have not outwardly done wicked deeds like committing murder, getting intoxicated, stealing, or lying that they actually goes days and weeks without sinning. They reason that while they certainly must sin every once in a while, they really do live a life very pleasing indeed to God. Allow me to briefly point out some of the real problems with this kind of thinking.

1. A Very Shallow View of Sin

We must go beyond viewing sin as outward acts of great injustice toward our fellow man. Sin is primarily against God. David when confessing his sins of adultery and murder recognized this truth clearly when he stated, “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4). David’s sins, in this case, were grossly immoral outward acts that he tried to cover up. However, when we begin to see sin as against God, we can then look for what God requires of us in His commandments. Clearly, when all of Scripture is considered, we must see how far short we fall continually. All we have to do is consider what Jesus called the great commandment: “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37). Consider also what Paul wrote in I Corinthians 10:31: “So, whether you eat or drink, or whatever you do, do all to the glory of God.” These two verses alone should cause us to recognize our continual failure to follow God’s law completely. Sin is not a minor thing. Not loving God is a major problem. Not glorifying God is wicked beyond our comprehension. We sin against God and we must see and feel this very deeply.  A very shallow view of sin leads to another problem.

2. A Diminishing Appreciation for the Gospel

The Puritan pastor Thomas Watson wrote, “Till sin be bitter, Christ will not be sweet.”  If we recognize our sins, even realizing that we can’t track all of them, we will be constantly living in the light of the cross of Christ. We will constantly be aware that He is our only hope. We will preach the gospel to ourselves continually. We will grow in our amazement of His grace in forgiveness. All believers must come to a clear recognition that they always and only can stand right before God based on Christ’s righteousness. “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it-the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:21,22). Put negatively, all believers must clearly realize that they can never stand before God based on their own performance. We are always, at the same time justified and sinners. Now, if one has a very shallow view of sin and, thus, is not coming continually to the cross, a third problem emerges.

3. A Sanctification Tied to One’s Own Doing and Not to Christ

Justification and sanctification are distinct aspects of salvation. Yet, they are inextricably linked together. It is not merely that both are necessary parts of salvation. This is true. But it is also true that sanctification cannot happen apart from justification. Also, we must say that sanctification happens from out of our justified position in Christ. If you are a believer, your sanctification (spiritual progress into Christlikeness) in part of God’s complete redemptive plan, happens by His grace, is God’s work, and is tied to your being justified and in Christ. When we see ourselves as good people, who infrequently sin, we no longer actively and continually embrace the gospel and, thus, do not grow in the strength that gospel grace provides. Notice how Paul begins His closing doxology in Romans 16:25: ^“Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ.” Instead of growing through the gospel and gospel proclamation and explanation (preaching and teaching), a believer is in danger of becoming proud, self-righteous, and self-reliant. Let’s consider one final problem.

4. The Absence of Doing Battle with Sin

If sin isn’t a problem anymore, then we must not waste time dealing with it. However, if we understand both our justification and the fact that we still sin, we can actively engage in spiritual warfare—and do it from a position of victory! The fact is that sin is still a real problem in our lives. Though we are in Christ, on our day to day journey, we still struggle with indwelling sin. Thus, there are many New Testament imperatives to “put away” or “put off” sin (see Ephesians 4:22,31; Colossians 3:8; James 1:21; I Peter 2:1). These imperatives must be applied in light of the gospel indicatives. This means that our obedience comes out of our reliance on Christ’s work alone. Apart from Him we can do nothing (see John 15:5). Christianity is not a religion asking you to become what you are not. The Christian teaching is that we become in practice what we are in position. Since we have died with Christ and are risen in His new life, let’s be alive to God in our practice (Romans 6:11). However, Let’s do this in humble dependence not in self-reliant and proud performance.

So no matter how long one has been saved, a believer is still a sinner after all of his/her years. This should not be a discouragement because we are already in Christ and justified. Not only that, but He is working in us for our sanctification. Not only that, but He will finish the work and bring us into the fullness of His kingdom. We know this because He has already accomplished the victory. He Himself has risen from the dead and sits in the exalted place at the right hand of the Father. He will come again according to His promise. How great is the outcome. Listen to how Paul puts it in Colossians 3:4: “When Christ who is your life appears, then you also will appear with him in glory.”

The Blessing of My Inability to Fully Comprehend God’s Greatness

Christian, do you wish that you could know all there is to know about God and everything else for that matter? Do you think that when you die and go to heaven that will happen? Well, the truth about these matters is actually better than what a lot of believers wish for. First of all, we will never know all there is to know about God and everything else. Secondly, dying and going to heaven is not really what it is all about! It is about God’s redeeming of all creation. Our ultimate goal is bodily resurrection in the likeness of Christ’s glorified body and everlasting life in a renewed creation. It is then that we will experience the glories of our infinite God. We are finite and will never know all that God knows or understand all that He understands. Believer, you and I will never fully comprehend His greatness. Now, let me explain why this is such a tremendous blessing!

1. There will always be more coming that will amaze us about God and His person and works!

Psalm 145:3 states: “Great is the LORD and most worthy of praise; his greatness no one can fathom (NIV).” Psalm 147:5 says something similar: “Great is our Lord and mighty in power; his understanding has no limit (NIV).” God will be unfolding His greatness to us for all eternity and it will never be exhausted. Keep in mind that in this future Kingdom there will be no pain, sorrow, death, or evil. All will be light and joy. There will be and endless stream of more and more of God’s greatness!

2. We can live now with enthusiastic anticipation of an unfolding eternal future glory.

Psalm 16:11states: “You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.” How we need to be looking toward this future joy! How sad that some believers wonder that we might get bored in eternity. No! An understanding of God’s infinite greatness will certainly prevent that kind of thinking. We must not be those who think we are living our best life now. Instead we are living in the excitement and anticipation of the endless joy and pleasure of knowing God in the fullness of His Kingdom. We were created to be satisfied with something outside of ourselves! That something is God Himself.

3. As eternity unfolds, we will understand and appreciate more and more the riches of His grace given to us through the work of Jesus Christ.

Listen to Paul’s words in Ephesians 3:9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ” According to one Greek lexicon, the word unsearchable in the context of this verse means “too much to be measured, infinite, beyond one’s ability to imagine.” What endless worship will take place around God’s throne  as the great host of saints sing praises to the Lamb who is worthy to receive all glory and honor! The glory of His grace will be magnified more and more as His greatness is unfolded more and more in eternity.

So our inability to fully comprehend God and His greatness and glory is a wondrous and glorious truth. God in His great love gave us the gift of His great and glorious and incomprehensible (to His finite creatures) self! Anything less, would be indeed inferior. There is no arrival in heaven and instantly being given infinite knowledge and understanding. When Paul expresses the fact that he will know fully (in I Corinthians 13:12), he is not saying that he will know inexhaustibly. He is saying that he will know differently that he now knows, for now he sees in a mirror dimly. We will know things clearly. But we will not know all things. We will pursue with delight the knowledge of God forever!

The Heart of God-Centeredness

When thinking about God-centeredness, what comes to mind for the believer in Christ? This may actually reveal a lot about whether a Christian really understands a God-centered life or not. A Christian might say, “I need to be more God-centered so:

1. I need to put God first in everything I do

2. I need to have my priorities straight

3. I need to give more of my time and service to God

4. I need to be more involved in church

5. I need to pray more and read my Bible more consistently

6. I need to witness and give out the gospel

Now, none of these responses are evil things. Yet, if this is where one’s God-centeredness begins, there is, indeed, a problem. Notice that these are all about one’s doing. To this person, God-centeredness is about what I do for God. It starts with an upside down perspective. God-centeredness begins with God and what He has done and is doing. It is, after all, His world! So it begins with the recognition, as a Christian, that all things flow down to believers from God. We embrace the truth that in the gospel God is the giver. We are recipients of His grace and mercy through Christ’s work. My responses may eventually be some of the above responses. However, before the doing, these ultimate responses are at the heart of God-centered thinking:

1. Thanksgiving for His wondrous works, mercy, and grace

The LORD is my strength and my shield; in him my heart trusts, and I am helped; my heart exults, and with my song I give thanks to him.   Psalm 28:7

Saying, “We give thanks to you, Lord God Almighty, who is and who was, for you have taken your great power and begun to reign.”  Revelation 11:17

2. Delight in Him

But let all who take refuge in you rejoice; let them ever sing for joy, and spread your protection over them, that those who love your name may exult in you. Psalm 5:11

 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.    Hebrews 13:15

Let those who delight in my righteousness shout for joy and be glad and say evermore, “Great is the LORD, who delights in the welfare of his servant!” Psalm 35:27

3. Humble dependence, for salvation in all parts is His work alone

He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption.Therefore, as it is written, “Let the one who boasts, boast in the Lord.”  I Corinthians 1:30,31

Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God.  II Corinthians 3:5

God-centeredness ultimately recognizes God’s glory as primary. It recognizes one’s need for Him. It recognizes that He is the source of all things, the sustainer of all things, and the ultimate goal of all things. He is our treasure and joy. Out of His love, mercy, and grace, He has given us the gift of Himself. So our first response must be the acknowledgement that we are humbly dependent creatures who have been rescued from our sin and rebellion. We recognize that this salvation is His work alone. We recognize that we cannot pay God back, nor does he want us to. He wants us to delight in Him and depend upon Him. Bottom line: our God-centeredness begins with God and continues in God.

Martin Luther: The Heart of the Reformation

Here is the final Luther post.

Introduction:  At the very heart of Reformation theology were the issues of salvation that had been obscured by the teachings and practices of the Roman Catholic Church. Luther’s personal struggles, as we have seen, prompted his zeal to reform the church. In the following lesson, we will explore some of Luther’s most important theological positions concerning important aspects of salvation. Other important reformers such as Calvin and Zwingli held very similar views. The distinctions made in the following points are very critical to the overall importance of the Reformation. Because of this fact, these points continue to be issues to this day.

I. How Sola Fide and Sola Gratia Go Together

A. The first epoch of reformers all affirmed the famous five Solas: sola fide (faith alone), sola Scriptura (Scripture alone), solus Christus (Christ alone), sola gratia (grace alone) and soli Deo Gloria (God’s glory alone)

B. However, the important working together of grace and faith is extremely important: Let me quote from the introduction of Bondage of the Will by J.I. Packer and O.R. Johnston

“The doctrine of by faith was important to them because it safeguarded the principle of sovereign grace; but it actually expressed for them only one aspect of this principle, and that not its deepest aspect. …To the Reformers, the crucial question was not simply, whether God justifies believers without works of law. It was the broader question, whether sinners are wholly helpless in their sin, and whether God is to be thought of as saving them by free, unconditional, invincible grace, not only justifying them for Christ’s sake when they come to faith, but also by raising them from death of sin by His quickening Spirit in order to bring them to faith. Here was the crucial issue: whether God is the author, not merely of justification, but also of faith; whether, in the last analysis, Christianity is a religion of utter reliance on God for salvation and all things necessary to it, or of self-reliance and self-effort. ‘Justification by faith only’ is a truth that needs interpretation. The principle of sola fide is not rightly understood till it is seen as anchored in the broader principle of sola gratia. What is the source and status of faith? Is it the God-given means whereby the God-given justification is received, or is it a condition of justification which is left to man to fulfill. “

So Luther (and many other reformers) saw the human will in bondage to sin (Romans 8:6-8). They saw the necessity and sufficiency of saving grace; they saw faith as a humble reception of Christ and His work produced by the grace of God through the gospel

C. It is important then to distinguish the difference between grace being necessary but not sufficient (consistent with Catholicism as well as Semi-Pelagianism, and Arminianism), and grace being necessary and sufficient (consistent with the Reformers)

D. When this is not seen properly, faith is inadvertently made a work; e.g. by placing faith in one’s decision rather than seeing faith as a humble reception by the grace of God

II. Simul Iustus et Peccator

A. Now we consider this famous saying of Luther’s; it means: at the same time justified and sinners!

B. Justification is a verdict; it is a declaration by God; it is a pronouncement of God’s final sentence toward the believer given ahead of time! Luther called it an “alien righteousness”—it is Christ’s righteousness counted on our behalf; but here’s the other side—we remain sinful because our sinful nature has not been eradicated—so we who stand before God in Christ’s righteousness still battle sin

C. For Luther, the idea of basing your standing before God on your performance was ludicrous; his struggle with sin continued! Here is what Luther said about our sinful nature:

“It enjoys only itself and uses everyone else, even God; it seeks itself and its own interests in everything; it brings it about that man is finally and ultimately concerned only for himself. This is the idolatry that determines all he does, feels, undertakes, thinks, and speaks. Good is only what is good for him and bad is only what is bad for him.”

D. Bottom line: not for one moment in our Christian lives do we rise above our sin; by this I mean that we do not live lives where we go days and weeks without sinning; I do not mean to say that we operate as those defeated—by no means—we are those on the victory side; BUT only by the gospel!! Our progressive sanctification arises from our justification; it is God’s justifying verdict that creates our condition of continually turning toward Him for the production of fruit—we yearn for the “not yet” of glorification while we struggle with the “already” of sin’s presence and the Spirit’s power. Michael Horton puts it this way:

“The believer described in Romans 6 as delivered completely from the dominion of sin through baptism into Christ is the same person in Romans 7 who is consistently frustrated by his or her failures to follow the script. And this same person is simultaneously identified in Romans 8 as not condemned and as alive in the Spirit, awaiting the final act: the resurrection of the body and the renewal of creation.”

III. The Distinction between Law and Gospel

A. God’s Law, like a mirror, can only expose our dirt but it cannot cleanse; Luther’s maxim (which Calvin basically agreed with) was simply “The law always accuses”

B. Thus, the promises of the law depend solely on man’s complete obedience while the gospel promises are free and dispensed by God’s free mercy and grace

C. The bottom line here is that it is the gospel that moves us to grateful obedience and humble dependence, so we need it proclaimed and explained constantly—so preaching and teaching need to make these distinctions—otherwise we become legalists supposedly performing for God, earning His favor by our works!

Conclusion: Let me simply list some quick concluding remarks based on the above:

1. God’s grace must make us amazed and humble people (not our self-generated faith or decision)

2. We must avoid the extremes of downplaying our progressive sanctification (spiritual growth) or overemphasizing our aliveness in Christ; we are justified and sinners simultaneously (it is here that some see a great difference between Luther and Calvin; For Luther, the believer is surviving the world; For Calvin, he or she is advancing manifestly in transformation)

3. We must see God’s moral law as perfect and good and a helpful guide but we must be driven by the gospel!

Martin Luther: A Sermon on the Cross

Here is the second post of three consisting of a copy of my notes from a conference I recently had the privilege of speaking at concerning Martin Luther and the Reformation.

Introduction: Luther was a preacher. Between 1510 and 1546 Luther preached about 3,000 sermons. For example, in 1528, he preached almost 200 times. In one four year period, he averaged a sermon every two and a half days. He dealt in a serious and scholarly way with the texts of Scripture. In this session, we want to look at one of its messages. Keep in mind that we would not agree with all of his theology. I would disagree with Luther, for example, on his view of Baptism and the Lord’s Supper. In the sermon we will be looking at, we will actually focus on just a few of his main points. Then we will make some comments as we seek to apply them to our day.

The sermon is titled “How to Contemplate Christ’s Holy Sufferings.” He preached it in 1519 during a time when much initial controversy was swirling around him. It was very popular. Nineteen separate pamphlet editions were published of this sermon in the very year that he preached it. Luther’s sermons, like many of his writings, are not difficult to read. This one is fairly short and to the point. He begins by giving a few false ways to view Christ’s sufferings. Then he proceeds with many proper ways to contemplate them. He concludes with several points concerning the comfort of Christ’s sufferings. So, first we are going to look at just some of his points on a proper view of Christ’s sufferings. Then, we are going to see if we should apply one of these views to our own life.

I. Some Proper Ways To View Christ’s Suffering According to Luther

A. To become terror-stricken as one contemplates the severe wrath of God in regard to sin and sinners. Luther says one is viewing the cross correctly if he understands that this is God’s eternal Son bearing this wrath. He says that the more one reflects, the deeper should be this impression. He quotes Isaiah 53:8 which reminds us that Jesus was stricken for the transgressions the people.

B. To never doubt that it was one’s own sins that put Christ on the cross. He quotes Peter’s sermon in Acts 2:36,37 where Peter says, “This Jesus whom you crucified.” This is when Peter’s hearers were cut to the heart and asked what they should do.

C. To come to a true knowledge about ourselves. To think deeply and come to a profound realization of our sins.

D. We do not stay in despair as we contemplate Christ’s suffering; we finally set our conscience free by realizing that our sins are upon Him; that he makes satisfaction for them; that he triumphs over them in resurrection; that He secures our peace.

E. We finally see His heart is full of love toward us—the very love that constrained Him to bear the load of the cross; we look to Christ’s love and see the love of the Father who sent Him to redeem us; we find strength and comfort thus to move forward as Christians knowing that we now belong to Christ. Toward the end of the sermon, Luther quotes Galatians 5:24 – And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

II. Should We Take Luther’s Viewpoint and Contemplate Our Own Sinfulness?

A. This idea of seeing our sinfulness in the cross is not unique to Luther; nor is the idea of beholding our own vileness unique to Luther

1. Consider the Puritan prayer “The Precious Blood” from The Valley of Vision:

Blessed Lord Jesus,

Before thy cross I kneel and see

the heinousness of my sin,

my iniquity that caused thee to be

‘made a curse’,

the evil that excites the severity

of divine wrath.

Show me the enormity of my guilt by

the crown of thorns,

the pierced hands and feet,

the bruised body,

the dying cries.

Thy blood is the blood of incarnate God,

its worth infinite, its value beyond all thought.

Infinite must be the evil and guilt

that demands such a price.

Sin is my malady, my monster, my foe, my viper,

born in my birth,

alive in my life,

strong in my character,

dominating my faculties,

following me as a shadow,

intermingling with my every thought,

my chain that holds me captive in the

empire of my soul.

Sinner that I am, why should the sun give me light,

the air supply breath,

the earth bear my tread,

its fruits nourish me,

its creatures subserve my ends?

Yet thy compassions yearn over me,

thy heart hastens to my rescue,

thy love endured my curse,

thy mercy bore my deserved stripes.

Let me walk humbly in the lowest depths

of humiliation,

bathed in thy blood,

tender of conscience,

triumphing gloriously as an heir of salvation.

2. Consider this quote from the 19^th century pastor Charles Simeon:  “There are two objects that I have ever desired for these forty years to behold; the one, is my own vileness; and the other is, the glory of God in the face of Jesus Christ: and I have always thought that they should be viewed together; just as Aaron confessed all the sins of Israel whilst he put them on the head of the scapegoat. The disease did not keep him from applying to the remedy, not did the remedy keep him from feeling the disease. By this I seek to be, not only humble and thankful but humbled in thankfulness, before my God and Savior continually.”

B. Let’s then answer the question with a resounding “yes!” – let me make six points on this “yes”

1. Yes, but not so as to lead you to despair but so as to lead you to the cross and God’s amazing grace!  (Romans 7:24,25)

2. Yes, but not in isolation from God’s work of redeeming grace. As Simeon indicates, don’t let the disease keep you from applying the remedy, and don’t let the remedy keep you from feeling the disease. Feel your sin. See God’s amazing work of redemption. The more you understand your sinfulness, the more amazing His work of redemption will be seen.  (Luke 7:47)

3. Yes, in order to prevent any self-righteousness springing up inside our hearts. Our sinful nature is wired for pride and autonomy. God is glorified by our humble dependence upon Him. (I Corinthians 1:28-31)

4. Yes, because the “poor in spirit” are blessed not the “proud in spirit.” (Matthew 5:3)

5. Yes, to prevent a judgmental attitude toward all those wicked people out there. Those wicked people out there that we are so prone to condemn are just like us minus God’s saving grace!  (Titus 3:2,3)

6. Yes, so that God’s greatness and glory may be praised as they are worthy of being praised.  (Ephesians 1:5,6)

Conclusion: May we know the spiritual health of contemplating the gospel continually. It is the power of salvation. Let’s glory in the cross of Christ, seeing God’s great work of redemption for His glory alone!

Martin Luther and the Holiness of God

I recently had the privilege of speaking at a conference on Martin Luther. I am not a “Martin Luther scholar” by any stretch of the imagination. In any event, I am posting a copy of my notes for the three sessions that I did. So the next three posts all relate to Luther and the Reformation.

Introduction: When thinking of Martin Luther, one cannot help but learn some lessons about the holiness of God from his life and writings. Remember throughout this day that our focus is Godward. Luther is human. God used him in great ways. We give God thanks for Luther. We worship God.  Luther helps us with our worship in the area of God’s holiness, for sure.

Martin Luther made a vow on July 2, 1505. He was 21 years old. He had completed his Master of Arts degree in January of 1505. He received some further specialized study in the law. He excelled as a student. As he was caught in a violent thunderstorm, believing that God had unleashed this thunder and lightning to judge him (we might say that Luther was nearly literally scared to death),he called out to St. Anne, “Help me, St. Anne, and I will become a monk.” Thus, he entered the monastery and was ordained in 1507.

We want to take off from here and look at three aspects of Luther’s life and writings that help us appreciate the holiness of God. Then, we want to quickly look at some Biblical lessons for us today.

I. Three Aspects of Luther’s Life and Teachings That Concern the Holiness of God

A. Anfechtung

1. This German word refers to an inner struggle; for Luther it meant that his soul was filled with anxieties and unrest; it was evident the day of the thunderstorm; however, it did not stop there!

2. In the monastery, Luther could not find salvation for his soul, only despair; he could not find it in prayers, fastings, good works, nothing; he was required to go to confession and Luther would go daily; he drove his confessor crazy as he spent hours each day confessing his sins (one day apparently for six hours confessing the sins he committed in the previous 24 hours)!

Luther was considered an abnormal person; even an abnormal monk! Luther was struggling with the holiness of God—the holiness which today means very little to most people—I would dare to say even to many believers!

Now let’s fast forward; Luther was transferred to the monastery at Wittenberg; furthered his Biblical education; eventually is appointed to the faculty at Wittenberg to teach theology; he is beginning to see sin now as something more than simply things we do—he is beginning to think of sin as something that arises from our nature; this in turn starts him thinking (with the help of earlier saints like Augustine) about how salvation really works; it is now 1517; Luther’s ideas are not fully formed yet when along comes indulgence pedaling!

B. Indulgences and Cheap Grace

1. Indulgences (and I am giving you a very brief snippet here) were pardon not from the guilt of sin but from the temporal penalty; however to raise money for the Pope’s building improvements at St. Peter’s Basilica, they were being sold and the impression was certainly given that with the sale came complete forgiveness of sins or full absolution; one could buy indulgences for oneself or for dead relatives who were suffering in purgatory

2. The person pedaling these indulgences was a man named Tetzel who had coined this famous jingle (yes, jingles were apparently used for marketing even then): “Every time a coin in the coffer rings, A soul from purgatory it springs”

3. So on October 31, 1517, Luther nailed the famous Ninety-Five Theses on the church door in Wittenberg challenging this kind of indulgence pedaling

4. Keep in mind that this was not the main thrust of the Reformation in terms of Luther—that would be justification by faith alone; that comes later; though the Ninety-Five Theses mark the beginning of the Reformation, the real issue is not the issue at that time! at this time, Luther was actually still a believer in indulgences and purgatory! What Luther was angry about was the “cheap grace” that could by God’s forgiveness without repentance from sin!

The first of the Theses: When our Lord and Master Jesus Christ said “Repent,” he intended that the entire life of believers should be repentance.

How different this is than today when the gospel is simply the answer for our loneliness our low self-esteem and our insignificance

No! Christ’s cross is about sin; deep, wicked, rebellion against God that arises from our wicked, God-rejecting hearts!

God’s holiness demands His wrath—and it was poured out upon Christ

Finally, let’s fast forward to that time when Luther’s Anfechtung is satisfied in a real way; Now, there is some historical debate on when this happens; some say that it could have happened even before the Ninety-Five Theses; but many put it after in 1518; but here is the key to the Reformation—Luther’s discovery of Justification

C. Justification by Faith

1. Luther had a problem with a holy God because he knew full well he was a sinful man; he also knew that God was a righteous God who punished sinners; thus, he “raged with a fierce and troubled conscience”

He also said that he hated this righteous God who punished sinners; he had all of these feelings because he believed that to achieve salvation, God required our righteousness—even if it was through God’s help—we certainly had to earn or merit salvation based on our performance

2. The breakthrough came when Luther, through the study of Romans, Galatians, Hebrews, and the Psalms came to realize that the righteousness that Paul refers to and that God requires is not earned; it is something that Christ accomplishes for us and gives us as a gift through faith

Luther’s anger toward God was replaced by love and the important Reformation plank of sola fide  (faith alone) was born

The idea of justification is that God declares us righteous on the basis of what Christ did; we stand in Christ; His righteousness is counted as ours; we are not simply given a new start—we are seen as righteous; Christ, in His obedience, secures for us all the blessings of God’s kingdom; Christ in His atonement, secures for us complete pardon for all of our sins

This is the standing of every believer before God; not based on our performance—based on Christ’s; we don’t earn God’s blessings, Christ has already earned them

Performance righteousness for Luther left him trembling continually before a holy God; others, think that their performance is pretty good and they will be all right—however both the “good” and the bad fall greatly short of the standard

II. Lessons for Us Today Concerning God’s Holiness

A. We Must Not Lose the View of God’s Transcendence  (Deuteronomy 32:39)

1. Transcendence will be plank one (of two) in our look at God’s holiness

2. God’s Transcendence is God’s apartness. The Bible begins with a God who is separate from and the cause of everything else. In simply terms, God is the sole eternal being who has created everything else (Genesis 1:1). Paul explains this in his message to the Athenians in Acts 17:24,25: “The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man,nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.” In these verses, the emphasis is on God’s independence. He is the ultimate source or giver of all things. Yet, He needs nothing Himself! As the Scriptures progress, it is clear that this creator God is almighty, far above His creation, unsurpassed in His glory and greatness, sovereign over His creation, holy, independent, and without need of His creation (Genesis 17:1; Exodus 15:11; Deuteronomy 32:39;  Isaiah 40:18). This means that God can do as He pleases with His creation and is not answerable to it (Isaiah 55:8,9; Psalm 115:3; Romans 9:20; 11:33-36). God existed in eternity in the fullness of His glorious Triune being (Father, Son, and Holy Spirit) without need of the world He brought into existence. He brought it into existence to accomplish His perfect and glorious purposes. We exist in His world! The Bible is about His story—His purposes. God is transcendent.

B. We Must Not Lose the View of God’s Moral Character (Luke 18:19)

1. This is the second plank of God’s holiness

2. God’s moral character involves the perfection of His moral attributes: he is perfect love, goodness, and righteousness

C. Where Does This Leave Us?

1. In light of God’s transcendence and goodness, God should be honored, worshipped, glorified, praised, loved, and obeyed—how are we doing?

2. Some of our tendencies as believers in our man-centered culture:

a. We are deserving little sinners

We put God on trial—wait a minute, He is the judge! We are on trial! And we are guilty big sinners (see Isaiah 59:1,2)

b. We trivialize God using Him to find out satisfaction in the world and not in Him

c. We are not amazed at His grace in Jesus Christ  (Luke 7:47)

Conclusion: Luther trembled before the righteous, holy God. Our fear, after conversion, does not need to be a servile fear (a fear of dread). Because we have been justified, we should certainly discover a reverential fear of awe and amazement. We should also discover a joy and fulfillment in Him. His holiness does not diminish. As we know Him more and more, we joy in magnifying His name. We see more and more the splendor of His holiness. (Psalm 29:2 – Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness.)

Understanding God’s Transcendence and Immanence

Two of the most important aspects of God that are evident throughout the drama of God’s redemptive work in Scripture are His transcendence and His immanence (not to be confused with imminence). As we read our Bibles desiring to see God’s glory, these two characteristics of God are extremely important. It is important to understand each of them. It is also important to hold them in proper balance. If we are not acutely aware of God’s transcendence, we will not fear or honor God. We will be presumptuous, proud, unthankful, and full of self. If we do not understand God’s immanence, we will not experience intimacy with God. There will be no delight in Him. There will be no sweet communion with our glorious God. Let’s spend just a few minutes looking at these two aspects of our God.

God’s Transcendence is God’s apartness. The Bible begins with a God who is separate from and the cause of everything else. In simply terms, God is the sole eternal being who has created everything else (Genesis 1:1). Paul explains this in his message to the Athenians in Acts 17:24,25: “The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man,nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.” In these verses, the emphasis is on God’s independence. He is the ultimate source or giver of all things. Yet, He needs nothing Himself! As the Scriptures progress, it is clear that this creator God is almighty, far above His creation, unsurpassed in His glory and greatness, sovereign over His creation, holy, independent, and without need of His creation (Genesis 17:1; Exodus 15:11; Deuteronomy 32:39;  Isaiah 40:18). This means that God can do as He pleases with His creation and is not answerable to it (Isaiah 55:8,9; Psalm 115:3; Romans 9:20; 11:33-36). God existed in eternity in the fullness of His glorious Triune being (Father, Son, and Holy Spirit) without need of the world He brought into existence. He brought it into existence to accomplish His perfect and glorious purposes. We exist in His world! The Bible is about His story—His purposes. God is transcendent.

God’s Immanence is God’s nearness. God chose not only to create but to be close to His creation. He is a perfectly good God. His desire was for His creatures to know Him and enjoy Him (Psalm 16:11). Thus He rules over His creation displaying His glory. His story is about His rescuing fallen, rebellious sinners and making a new humanity in Jesus Christ. As the Old Testament unfolds, we see God desiring to dwell in the midst of His people. Adam failed to secure God’s blessings due to his disobedience. Israel repeated Adam’s sin. God alone would secure a people for Himself by Himself. So God drew near His creation in the ultimate sense in Jesus Christ. His immanence is seen in fullest measure in the incarnation (John 1:14). It is through Christ’s work that we can know God and experience the joy of His being. This is the goal of God’s love. This is the ultimate good news. God Himself is the gospel!

The goal is not that fallen man is lifted up to become a God. The goal is that we are created new and brought into God’s kingdom in order to glorify and enjoy God forever. To be satisfied in God is enough! This transcendent God enters into our world, guides it meticulously and exhaustively, and brings fallen people to Himself by His grace through the sacrificial work of Jesus Christ. God forbid that as believers we should glory in ourselves! Instead, we must see the majestic, beautiful, glorious, transcendent God who so loved the world that He drew near in love. To Him be glory both now and forever!

God’s Glory In Christ

If you want to see God’s glory unfolded in a very real and compelling way, all you have to do is look at Jesus Christ. God’s glory is so great that if we were to see it manifested in its fullness in our present mortal state, we would perish. When Moses asked God to show him his glory, God responded, “You cannot see My face; for no man shall see Me, and live” (Exodus 33:20). Thus God showed Moses a very partial revelation of his glory. That is what John means in his gospel when he says that no one has ever seen God (John 1:18). No one has ever seen a full manifestation of God in his glory. In our natural state, we would not survive such a revelation! Continuing in John 1:18, John makes this amazing statement: “The only begotten Son, who is in the bosom of the Father, he has declared him.” The word declare refers to making something fully known by giving a detailed explanation. We get the word to exegete from this Greek word. In other words, Jesus Christ unfolds God’s glory to us. He exegetes His Father! He makes God the Father clear to us. If we really want to behold the glory of God, we can see it in Jesus Christ. After Jesus performed his first miracle (turning water into wine), these words are recorded: “This beginning of signs Jesus did in Cana of Galilee, and manifested his glory; and his disciples believed in him” (John2:11). Christ’s miracle (or sign) pointed the disciples to his glory which, of course, reflected perfectly God the Father’s glory. So when we speak of God’s glory, we must understand that we see it as fully as we can possibly see it in the person and work of Jesus Christ!

If we behold God’s glory in the person and work of  Jesus Christ, we must certainly focus our attention on the very heart of that work. God’s glory is without doubt manifested in his creation. Psalm 19:1 makes it clear that “The heavens declare the glory of God; And the firmament shows his handiwork.” However, creation with all of its God-glorifying wonders cannot be fully enjoyed unless it is redeemed. God’s fallen creatures cannot truly know him, enjoy him, and enter into his presence unless they are rescued from sin and made new. This involves the most glorious work of the cross. The ultimate expression of God’s glory is the cross of Jesus Christ. Through the cross alone do fallen creatures enter into the presence and joy of the Lord. In John 12:23, when Jesus said that it was time for the Son of Man to be glorified, he was not simply referring to his resurrection and ascension. He was speaking of being glorified in the cross through which he would save a people unto himself. Remember that the cross was not a temporary defeat while the resurrection of Jesus was the permanent victory. The cross was where victory took place as God’s wrath toward sin was satisfied. The resurrection declared the victory. The resurrection was the prize that the victory on the cross secured, but victory happened on the cross. Jesus bought the salvation of all who believe in his atoning death. When the cross is in view, God’s greatness shines forth. When we meditate on the cross of Christ, we should see in it our great sinfulness. Think about the fact that God had to sacrifice his own Son in death. Consider the wrath for sin that Christ had to bear—wrath that we deserved. At the same time, we must meditate on God’s great love, mercy, compassion, and grace. We should be in great wonder at the fact that God should give himself up in death for us. This is what we should see when we come humbly to the cross. We should see the greatness of our own sinfulness. We also should see the enormity of God’s great love in its fullness. We see a love incomprehensible. We see holiness lifting up the defiled and wretched. We see the ultimate sacrifice—God sacrificing his only Son. We see the ultimate glory. No wonder that Paul cried out, “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Galatians 6:14).

The Message Being Communicated When Preaching Is Not Redemptive

Preaching in churches that call themselves evangelical ought to be redemptive preaching. To put it simply: the lost need the gospel and the saved need the gospel. I will assume that those reading this understand quite clearly what I mean when I say that the lost need the gospel. When I say that the saved need the gospel, I mean that God’s people need to continually hear of His work on their behalf. This is what nourishes the soul of the believer. One’s position in Christ, based on His redemptive work, is the platform upon which spiritual progress is made. The preaching and teaching to the saints must always be set in a redemptive context emphasizing God’s grace that comes through Jesus Christ. I am not suggesting that the saints need to be evangelized. I am saying that the saints need to be continually fed the good news. They need to hear gospel-centered messages. They need to understand that the flow of the Christian life is to come out of our abiding in Christ. It is His work for His glory and our good. It is not that the saints do not need to hear the law (what to do). The hearing of the law can guide. It must also move the believer to humbly depend on Christ alone. Our obedience must flow out of our dependence. It must also come from hearts full of thanksgiving. It must come from one’s delight in God through Christ. This requires constant gospel feeding. We must see the good news as not only involving our justification (our receiving the imputed righteousness of Christ) but also our sanctification (our spiritual progress in faith that only happens because of our justification). Sanctification is God’s work too. Not only that, but it arises from our justified position. There is no growth unless one is actually in Christ. It is in His new life that we have life!

Now I have said all of the above to ask this question. What happens when preaching is not focused on God’s redemptive work? What happens when commands are preached apart from the gospel of grace? What message is being communicated? I think there are several possibilities.

1. “Leave the gospel and serve God!”

Whether intentionally or not, this message is preached quite often. Now that the gospel has been received, you may move on and help God out. There are so many problems with this message. First of all, God does not need your help. He is doing just fine! He is, after all, God. You still need His grace. He does not need your assistance. Also, there is the problem with thinking that you can accomplish anything without Him. It is not going to happen. Finally, there is the fact that a believer simply cannot leave the gospel. You can never come before God standing upon your own works. On your best day, you still fall very short of living your life completely for the glory of God! God grant us discernment to know when this message is being preached to us. God help us to reject it completely. God give us gospel-centered preachers.

2. “Leave the gospel and grow in your spirituality!”

This is the message about looking within and taking the steps necessary to really grow spiritually. Now, I am all for spiritual growth! But it will not come from within. It will come from humble reception of grace. It will be a work of God’s Spirit. It will come from our position in Christ. It will come as our soul is nourished with gospel truths. Prideful performance always lurks around the corner when messages about spiritual growth become all about us. We must be looking toward Him not ourselves. We must let Him fill our souls with His joy. As we look at His work, our hearts are filled with thanksgiving and hope. You will never leave the gospel and go on to spiritual growth. It is only through the gospel that one grows in grace.

3. “Leave the gospel and earn your blessings!”

Here is another gospel-void message we hear preached. Do you really want your blessing being meted out to you based on you? Suppose you have this proposition: God will bless you or curse you today based on yesterday’s performance compared to God’s requirements. Just how do you think you would do? If that were your hope for today’s blessings, you ought to be in a state of great despair! If you do not see that, then you are in a state of great delusion. Do you not see that your blessings from God have been secured in Christ’s obedience? I am not encouraging disobedience here in the least. I am encouraging humble dependence. I am encouraging an understanding of the gospel that responds with thanksgiving, joy, and humility. I am encouraging works that proceed out of the gospel not out of self. I am encouraging ultimate reliance on Christ and what he has accomplished not on self.

May God grace the church with preachers and teachers that focus on Jesus Christ. May the Bible be seen as a redemptive narrative that includes doctrines that explain God’s work. May those who feed God’s people have Paul’s philosophy of preaching in their hearts:

And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom.  For I decided to know nothing among you except Jesus Christ and him crucified.  And I was with you in weakness and in fear and much trembling,  and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power,  that your faith might not rest in the wisdom of men but in the power of God.  ( I Corinthians 2:1-5)

Struggle in Endurance

Consider the following three theological truths:

1. The gospel calls us to a faith that endures. Real faith is not a static concept but a dynamic one. Real faith works, obeys, grows, fights against evil, runs the race, and finishes the course. At the same time, we understand that it does all this solely by the grace of God. He saves us. He keeps us.  (I Peter 1:5)

2. There will be trials or tests of faith.  ( James 1:2; I Peter 1:7)

3. With external tests of faith come internal struggles in faith. I Peter 1:6 states, “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials.”  The word grieved can mean a state of mental pain and anxiety. It indicates inner heaviness or distress. External tests bring internal struggles.

In our call to keep the faith (to live out the Christian life believing, hoping, looking for Christ to come), there will be struggles. Though God keeps us, though His grace is sufficient, though He will not fail, though our salvation is all of God through Jesus Christ alone, nonetheless, we will have our struggles. Here is some encouragement to you as a fellow struggler in the faith! It comes from I Peter 1:6 quoted above.

1. Our struggles co-exist with joy:  “In this you rejoice”

Of course, it does not say that you rejoice in the things causing the struggles (at least not in this passage!). You rejoice in the truth of verse 5—in the assurance that God is keeping you until the end! In the midst of great inner struggle, there is always some joy in our hearts because of the hope we have in Jesus Christ! Set your mind and heart on this joy that is constantly set before you. Preach the gospel to yourself all the time. Look unto Jesus. Constantly remind yourself of His work. Take the time to meditate on the many wonderful verses that speak the gospel to us. Remember that the Bible is God’s story of His redemptive purposes for our good and His glory. Right now in my own life I am meditating each morning on Romans 8:34: “Who is to condemn? Christ Jesus is the one who died- more than that, who was raised- who is at the right hand of God, who indeed is interceding for us.” In my struggles, I need to know that Christ died for my sins, was raised, is at the Father’s right hand, and is praying for me! This brings joy to my soul. Our struggles truly co-exist with the joy that is in Jesus Christ.

2. Each outward test or trial is temporary and brief:  “for a little while”

It may seem like an eternity. It may really hurt. It may really disrupt your life (however, our life is hidden with Christ in God), but it will not last forever! Even if it lasts the entire rest of your life, in the scope of eternity, it is but for a moment. We must take to heart what the apostle Paul said in II Corinthians 4:17: “For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison.” So we struggle, but compared to eternity, it is surely worth it all!

3. They are necessary:  “if necessary”

We might paraphrase, “If necessary, and they are!” God knows what He is doing. Whatever comes into your life, be assured that it ultimately comes through His hand and for your good! There are no accidents or random occurrences with God. He is in complete control and we must rest in His sovereign goodness. It is hard for us sometimes to be glad that God knows better than we do. Trials are difficult things. But we can look to our sovereign God who ordained the trial in the first place. We can come confidently before His throne to receive mercy and find enabling grace to help us (Hebrews 4:16).

4. God ordains various trials suited to accomplish His good purposes:  “by various trials”

God uses many different experiences in our lives that ultimately sustain our faith. They do not always make sense to us. However, they arise because God is faithful. He is always working. These trials are means of grace through which we grow stronger in the faith. With each trial, He gives the sufficient dose of grace that sustains us. The God who calls us will surely be faithful to complete the task (I Thessalonians 5:24). So with each trial, bring your anxieties before the Lord (Philippians 4:6,7). Again, we find prayer to be an important element God uses to sustain us through our struggles. When Paul says “let your requests be made known unto God,” in the context of potential anxiety, he surely means that we must get right down to the details and do business with God. He also notes that it is to be done “with thanksgiving” which means that, when you pray, you remember God’s goodness, His grace, His mercy, His cross, His greatness. And let’s not forget your unworthiness. Pray with a thankful heart. It is never permissible to pray with a bad attitude or by griping and complaining. We must walk with God in the variety of our trials through the vehicle of a continual, regular, consistent time of prayer. It is then that we will experience His wonderful peace even as we struggle.

Remember that God has brought us (unworthy us!) into His story of redemption and is bringing us all the way to glory. There we will have fullness of joy (Psalm 16:11)! So we need to walk humbly before our God, be recipients of His enabling grace, and struggle from a position of victory in Jesus Christ. The struggles are real. As our external trials come, we fight pride, selfishness, self-glory, anger, greed, laziness, and all the rest. The good news is that we have the good news! We have a gracious and merciful God who has bought for us the fullness of His kingdom where joy will no more be mixed with struggle.