The Highway To Holiness

A key verse in the Christian's pursuit of sanctification (holiness) is found in 2 Corinthians 3:18. This topic is critical because if you are a Christian, this is where we live and breathe.  We are all at some point in the process of sanctification.  You cannot be a Christian and find that this is not true in your life (“for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:13, ESV)). Sanctification is a free and sovereign work of God. He is active.  We are passive.

But because God is sovereign in no way insinuates that we are inactive.  Inactive and passive are two different things.  The sovereignty of God demands that He determines the end result and the means to that end result.  We must choose to embrace those means to our holiness.  But how we use those means is critical to achieving the desired results.  This is what we see in 2 Corinthians 3:

¹⁸ And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

Christ leads us to holiness through the goal of beholding Him in the means of grace as empowered by the Holy Spirit working in us.

So the important question then is how do I use the means (Scripture, prayer, fellowship, etc.) in a way that "beholds" Him?  And what does that mean?  The word behold (in the ESV) or "contemplate"(in the NIV) is the Greek word: κατοπτρίζω.  "The word translated “beholding” (Gk. katoptrizō) can mean “behold” or “reflect” or “look at in a mirror,” and commentators support all three views. In this context, however, the connection with a mirror does not seem to be necessary to the word, and the meaning “behold” seems more consistent with the idea of having the veil removed and therefore being able to see God’s glory, in contrast to the unbelieving Jews who still have a veil blocking their vision (see note on vv. 14–15)." [1]

Someone writes: "I love the way Allan Redpath words a clear explanation of this glory the apostle Paul is trying to communicate to believers:

"I have a clear view of Jesus. I have seen Him, felt Him, and I have known Him in a far deeper way than simply by the outward physical appearance; I have felt the reality of His life begin to burn in my heart. I have seen in Christ the glory of a life that is totally submitted to the sovereignty of God. That glory has begun to take hold of me, and I have begun to see that this is the one life that God expects of any man He made in His own image. I have seen the marks of the cross upon Him, and by His grace the marks of the cross have been put upon me and I am no longer my own; I am bought with a price, redeemed by His precious blood. Yes, I have seen Him--not in the outward physical sense only, but in the inward sense of a deep spiritual reality. I have had a clear view of Jesus and my life will never be the same again" (Blessings Out of Buffetings, p. 44)." [2]

This is the highway to holiness.




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1. Crossway Bibles. (2008). The ESV Study Bible (2227). Wheaton, IL: Crossway Bibles.
2. http://www.abideinchrist.com/messages/2cor3v18.html

There Ain't Room For Both of Us In This Town.

Galatians 2:17–18 (NIV)

¹⁷ “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! ¹⁸ If I rebuild what I destroyed, then I really would be a lawbreaker.

“Have some of you noticed that we are not yet perfect? (No great surprise, right?) And are you ready to make the accusation that since people like me, who go through Christ in order to get things right with God, aren’t perfectly virtuous, Christ must therefore be an accessory to sin . . .?” (Galatians 2:17–18, The Message) 

Luther understands Paul's argument like this.  If we come to Christ by faith and trust in His justifying mercy --AND STILL FIND OURSELVES TO BE SINNERS -- then the false apostles are teaching taht we need to go back to the Law to be corrected.  Then Christ is actually doing the job of the Law -- revealing sin; and the Law is actually doing the job of Christ -- justifying.  "One of these two must needs be false. Either we are not justified by Christ, or we are not justified by the law." [1] 

If Christ does not justify then He is a minister of sin.  Now, Luther takes that as a Hebrew euphemism. "Now a minister of sin is nothing else but a lawgiver, or a schoolmaster of the law, which teacheth good works and charity, and that a man must suffer the cross and afflictions, and follow the example of Christ and of the saints." [1]  For example in 2 Corinthians 3:6 (NIV), Paul writes, "⁶ He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life."  Gospel preachers are ministers of the New Covenant.  If preachers are going to preach Law to be saved, then they are ministers of the Old Covenant -- ministers of death -- ministers of sin. "We must conclude therefore, that either we are justified by Christ, or else that we are made sinners, culpable and guilty through him." [1]

You cannot mix Law and Grace.  To do so makes Christ the condemner and Moses the savior. "If we being justified in Christ, are yet found sinners, and cannot be justified but by another mean than Christ, that is to wit, by the law, then cannot Christ justify us, but he only accuseth and condemneth us: and so consequently it followeth, that Christ died in vain . . .." [1]

Can we do that?  Paul answers: “. . . Absolutely not!” (Galatians 2:17b, NIV); may it not be (γένοιτο, ghin·om·ahee, God forbid!) "Wherefore Paul separateth Christ far from Moses. Let Moses then tarry on the earth; let him be the schoolmaster of the letter, and exactor of the law; let him torment and crucify sinners. But the believers, saith Paul, have another schoolmaster in their conscience: not Moses, but Christ, which hath abolished the law and sin, hath overcome the wrath of God, and destroyed death. He biddeth us that labour and are oppressed with all manner of calamities, to come unto him. Therefore when we fly unto him, Moses with his law vanisheth away . . .." [1]

In verse 18, then Paul says that if preach such things as the false apostles is makes him a transgressor. He has labored to position the Law in its rightful place, i.e., overcome by grace.  To rebuild the Law would make him a liar and deceiver. “If I was “trying to be good,” I would be rebuilding the same old barn that I tore down. I would be acting as a charlatan.” (Galatians 2:18, The Message).

 "For when the new guest Christ Jesus cometh into the new house, there to dwell alone, Moses the old inhabiter must give place unto him, and depart some whither else." [1] 

Father, the brilliance of Paul as an arbiter of wisdom is a shadow compared to Your all-encompassing wisdom, knowledge and Truth.  You have left no room for error.  We are either saved by grace through faith which is a gift -- or we are not.  Grace cannot coexist with self-effort, good works and Law-abiding.  To do so makes Christ grace-less, savior-less, and hope-less.  Thanks be unto God who has not left us with this option.  Law has been evicted.  Jesus occupies the house. Christ leads us to holiness.  Holiness does not lead us to Christ.  Hope lives.  Peace endures.  Christ is magnified.  Joy is restored.  Praise is authentic and pure.  Thank you Lord.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:17). Oak Harbor, WA: Logos Research Systems, Inc.

"But As A Good Tree . . .."

Martin Luther:

"We conclude therefore with Paul, that we are justified by faith only in Christ, without law and works. Now after that a man is once justified, and possesseth Christ by faith, and knoweth that he is his righteousness and life, doubtless he will not be idle, but as a good tree he will bring forth good fruits. For the believing man hath the Holy Ghost, and where the Holy Ghost dwelleth, he will not suffer a man to be idle, but stirreth him up to all exercises of piety and godliness, to the love of God, to the patient suffering of afflictions, to prayer, to thanksgiving, to the exercise of charity towards all men." [1]

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:18). Oak Harbor, WA: Logos Research Systems, Inc.

To Obey Is To Believe. To Believe Is To Obey

"This is the true meaning of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law." [1]

“We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:15–16, NIV)

This affirmation of the Gospel does not reject good works, but it places them in the proper order and sequence.  Luther tells a parable:

"This bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards,. when he openeth the door and cometh forth, then let the servants and handmaidens return, to fulfil their ministry. There let charity do her office, and let good works be done." [1]

Now Paul writes,"So we, too, have put our faith in Christ Jesus" that we might be saved.  The ESV translates this “. . . so we also have believed in Christ Jesus, in order to be justified by faith in Christ . . . ”  The Greek text is καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν; or also we on Christ Jesus believed.   This is the essence of Christianity.  “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”” (John 3:14–15, NIV)

The question raised by this text is, "What does it mean to believe?" John writes in the 3rd chapter of his Gospel:   ³⁶ Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

True to Hebrew literature, John’s Gospel is structured a lot in parallelisms. This helps us understand his meaning; and more importantly, the meaning of the Holy Spirit.  Note the parallel ideas:

(+) Whoever believes in the Son has eternal life;

(-) Whoever does not obey the Son shall not see life . . ..

John equates belief with obedience.  Some translations use the word reject instead of obey, but that is an inaccurate interpretation of the Greek.  The word is ἀπειθέω and is clearly used in terms of refusing to comply or obey. Notice how Jesus makes this plain in this encounter:

“While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” He replied to him, “Who is my mother, and who are my brothers?” Pointing to his disciples, he said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.”” (Matthew 12:46–50, NIV).

To become a Christian and live as a Christian is defined by Jesus who said, “My sheep listen to my voice; I know them, and they follow me.” (John 10:27, NIV).

 Father I love You.  Today I desire You more than I normally do.  I thank You for that passion.  I wish I always had such a preeminent affection for You.  I know part of the reason is that "the things of this earth are growing strangely dim." There is a sadness and a struggle in this life that propels me more and more to see my Savior, face-to-face.  You have saved me by Your grace.  You have given to me as a gift a precious faith purchased by Your Son on Calvary.  You have set before me a purpose and ministry in this life.  I thank you for all that because it provides on the horizon an inheritance that will never fade or grow old.  To be with Christ is far better.  But to serve and obey You is also awesome.  Help me today to magnify Jesus in my life.   May my walk of obedience confirm Your calling and choice of me.  For the glory of Christ and the joy of all who love You.  Amen.

Faith is trusting God's goodness sufficiently that it is evidenced by obedience.

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1. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

Hope That Never Disappoints

Verses 15 and 16 in Chapter 2 start a lengthy discussion by Luther -- and justifiably so, for it is the heartbeat of the letter. ““We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:15–16, NIV)

 

That is a interesting statement in verse 15: We who are Jews by birth and not sinful Gentiles . . .. The righteousness that Paul speaks of is a righteousness that implies a desire to follow the Law.  Of course, as Luther comments, "Notwithstanding, although we have this prerogative, that we are righteous by nature, born to the law and the works thereof, and are not sinners as the Gentiles, yet are we not therefore righteous before God." [1]   By the Law, Luther believes Paul to mean the whole Law.  In other words, Paul is not just talking about the ceremonial law, but in fact the whole corpus of Law.  He makes this sharp distinction: "Whatsoever is not grace, is the law, whether it be judicial, ceremonial, or the Ten Commandments." [1] 

The point is this: "For by the righteousness of the law, saith he, a man is not pronounced righteous before God: but the righteousness of faith God imputeth freely through grace, for Christ’s sake." [1] 

Then how is a person saved?  Here is Luther's "evangelistic tract":

• "Now, the true way to Christianity is this, that a man do first acknowledge himself by the law, to be a sinner, and that it is impossible for him to do any good work. 
• When a man is thus taught and instructed by the law, then is he terrified and humbled, then he seeth indeed the greatness of his sin, and cannot find in himself one spark of the love of God: therefore he justifieth God in his Word, and confesseth that he is guilty of death and eternal damnation. 
• The second part is: if thou wilt be saved, thou mayest not seek salvation by works; for God hath sent his only begotten Son into the world, that we might live through him. He was crucified and died for thee, and bare thy sins in his own body." [1]

So Luther's counsel is to first preach the true knowledge of ourselves before God and preach repentance; and from that preach Christ.  The Law should drive us to Christ and His finished work. "Faith therefore justifieth, because it apprehendeth and possesseth this treasure, even Christ present . . . By this means we are delivered from sin, justified and made inheritors of everlasting life; not for our own works and deserts, but for our faith, whereby we lay hold upon Christ." [1] 

So we ask Luther, "What role do good works play in this?"  He answers, "These are good works indeed, which flow out of this faith and this cheerfulness conceived in the heart, for that we have remission of sins freely by Christ." [1]

What comfort You give us, Father, in the Gospel.  Nothing in my hands I bring, simply to Thy Cross I cling.  If I were to hope for an ounce of salvation because of my goodness and work, I would be of all men, most miserable.  Father, I have not lived a millisecond of merit before Your eyes.  There is not a particle of perfection found in me. Apart from faith, imputation and justification I would be still on a road to eternal horror.  In Christ alone, my hope is found.  This is the only theology that leads to doxology.  This is the only truth that truly inspires music and dance.  All glory, honor and praise belong to You.  Now grant, Father, to me this day, enabling grace propelled by justifying grace, so that all the credit will go to You.  Amen and amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:15). Oak Harbor, WA: Logos Research Systems, Inc.

Gospel Living

There is a radical shift in tone in verse 11.  “When Cephas came to Antioch, I opposed him to his face, because he stood condemned.” (Galatians 2:11, NIV).  Previously Peter, James and John had given their agreement with the Gospel going to the Gentiles.  This implies, by the way, that it was the Gospel plus nothing -- no circumcision. Now Paul testifies to a conflict with Peter.

Prior to this tête-à-tête with Peter, he had been participating when both Jews and Gentiles were eating together.  Then someone(s) showed up and Peter acquiesced and separated himself for the Gentiles. Peter's actions were contrary to the Gospel making the Gentiles feel marginalized "unless they followed Jewish ceremonial laws (such as dietary laws [vv. 12–14], circumcision [v. 3; 5:2–12; 6:12–15], and holidays and festivals [4:10]). [1]

This hypocritical action of Peter drew in other Jews  “. . . so that by their hypocrisy even Barnabas was led astray.” (Galatians 2:13, NIV).  Even Barnabas the encourager.  Even Barnabas who befriended Paul the converted murderer, succumbed to this hypocrisy. "Here then ye see Peter’s offence, as Paul plainly setteth it forth. Paul accuseth him not of malice or ignorance, but of dissimulation and infirmity, in that he abstained from meats forbidden in the law, fearing lest the Jews which came from James should be offended thereby, and had more respect to the Jews than to the Gentiles. Hereby he gave occasion, as much as in him was, to overthrow Christian liberty and the truth of the Gospel." [2]

Luther notes that one might abstain or to not abstain from eating meats for the sake of a brother, but to abstain or not abstain because one thought the act to merit greater righteousness and credit is wrong.  "And this is a wonderful matter, that God preserved the Church, being yet but young, and the Gospel itself, by one only person. Paul alone standeth to the truth; for he had lost Barnabas his companion, and Peter was against him. So sometimes one man is able to do more in a council than the whole council besides." [2]

Paul rightly discerned that Peter's actions were not in concert with the Gospel and thereby stood his ground.  Peter's hypocrisy is clear: he was a Jew living with a free conscience among Gentiles; why would he not allow the Gentiles to live freely among the Jews?  Luther brilliantly points out that Peter's profession of faith was Gospel, but he was living by Law. "Here I say again, that to live as the Jew, is not evil of itself; for it is a thing indifferent, either to eat swine’s flesh, or any other meats. But so to play the Jew, that for conscience sake thou abstainest from certain meats, this is to deny Christ, and to overthrow the Gospel." [2]

Father I wonder if in my life I draw a demarcation line between myself and other Christian brothers and sisters on matters that are not Gospel matters?  Do I by my estrangement from others pull away on issues of Law instead of Gospel? When I separate myself on matters of Law I must surely not only be hypocritical but I surely am living contra-Gospel.   May I live in such a way that I would enjoy the open and bold rebuke of a brother who sees me act is such reprehensible ways.  Lord grant me the grace this day to live worthy of the Gospel, for the sake of the One who saved me, fully by grace through faith -- and all of His abundant mercy.

 

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1. Crossway Bibles. (2008). The ESV Study Bible (2247). Wheaton, IL: Crossway Bibles.

2. Luther, M. (1997). Commentary on Galatians (Ga 2:12). Oak Harbor, WA: Logos Research Systems, Inc.

The Days of the Messiah Are Here - Partially!

"The New Testament is clear: what the Old Testament anticipated and promised has now arrived in Christ. In some sense it began with his conception, yet most definitively it began in his sacrificial death (Luke 22:20; cf. I Cor. 11:25; 2 Corinthians 3; Hebrews 8-10). The benefits of his work are now applied to the church-a new international community-joined to him by faith by the work of the Spirit. The promised age is now here-the last days have arrived-even though it awaits its consummation when Christ comes again. In Jesus the Messiah, God the Son incarnate, God has laid bare his mighty arm to save his people in power and grace. In his obedient life and death, the desperate plight begun in Eden now finds solution and the new creation is won. In Jesus Christ and him alone, the prophetic anticipation of God's coming to save in and through David's greater Son is fulfilled. Indeed, as D. A. Carson reminds us, 'the promise that through Abraham's seed all the nations of the earth will be blessed, gradually expanded into a major theme in the Old Testament, now bursts into the Great Commission, the mushrooming growth of the Jewish church into the Gentile world, the spreading flame reaching across the Roman Empire and beyond, in anticipation of the climactic consummation of God's promises in the new heaven and new earth.'"  [1]

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1. Kingdom Through Covenant, Peter J. Gentry & Stephen J. Wellum, Crossway, Ill., USA, 2012, Page 652.

No Lone Ranger!

Galatians 2:7–8 (NIV),

"⁷ On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. ⁸ For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles."

Here Paul is showing the Church that he is preaching with the consent and blessing of the Apostles. "For the Apostles, when they saw the Gospel of the uncircumcision to be committed to me, and knew of the grace that to me was given, gave to me and Barnabas the right hand of fellowship, approving my ministry and giving thanks unto God for the gifts which I had received. Thus he returneth the argument of the false apostles upon themselves." [1]  

This is an interesting text.  Luther points out that although Paul was commissioned to preach to the Gentiles, the record will show that he almost always went to the Jews; and as for Peter, vice versa. The situation is that the commission to the Gentiles has more to do with geography than people. "Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was wont to go into the synagogues of the Jews, and by this occasion he first brought unto them, as the children of the kingdom, this glad tidings, that the promises made unto the fathers were accomplished by Jesus Christ." [1]  But of course when the Jews would have nothing to do with the Gospel, Paul went to the Gentiles.

Paul was not operating as a 'lone ranger'.  “For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised.” (Galatians 2:8–9, NIV). "Wherefore he concludeth that they which are esteemed for the chief pillars among the Apostles, are wholly with him, and not against him." [1]

"After the preaching of the Gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For where the Church is, there must needs be poor; who for the most part are the only true disciples of the Gospel, as Christ saith: “The poor have the glad tidings of the Gospel preached unto them” (Matt. xi. 5)." [1]

Father we simply have to gaze with honor at the glory of Your Trinity to see that working in distinction and harmony is neither demeaning nor right. Paul was accused of doing his own thing, yet he showed us how carefully he ensured that the church leaders were solidly behind his Gospel ministry.  The very people that accused him otherwise were the ones found guilty.  It is very easy in this day to forget that You have given a leaders, comrades, and a community to serve You, to Your glory.  As this day unfolds I pray that I might be found in respectful obedience to those You have placed over me.  May I be found to enjoy the interaction of iron, sharpening iron.  And Father, I pray that I may be found serving hand-in-hand with those who embrace the Gospel as it is truly taught in God's Word.   Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:7). Oak Harbor, WA: Logos Research Systems, Inc.

Consultation Without Veneration

Galatians 2:6–7 (NIV),

⁶ As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. ⁷ On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised.

Paul taught that the Gentiles too could be saved apart from merit, only by faith in Christ.  This was the issue of dissension after his conversion.  “Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also.” (Galatians 2:1, NIV).  Likely 14 years after his Damascus experience Paul went to Jerusalem to deal with these things.  "Nay rather, I glory that in going up to Jerusalem by the revelation of God, and not at the commandment of the Apostles, and there conferring my Gospel with them, I brought to pass the contrary, that is to say, obtained that the Apostles did approve me, and not those which were against me." [1]

Paul, wisely discussed the matter with the Apostles so that he would be sure "was not running or had not run in vain."  Peter, James and John all agreed that Paul's message was from God.  Paul was on good ground to preach the Gospel to the Gentiles. “All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.” (Galatians 2:10, NIV).

Paul now gives the reason why he went to Jerusalem and consulted the Apostles. “This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.” (Galatians 2:4, NIV)

"Now, where he speaketh of the truth of the Gospel, he sheweth that there be two gospels, a true and a false gospel. Indeed, the Gospel of itself is one, simple, true, and sincere: but by the malice of Satan’s ministers it is corrupt and defaced . . . Now the truth of the Gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption or falsehood of the Gospel is, that we are justified by faith, but not without the works of the law. With this condition annexed, the false apostles preached the Gospel." [1]

“We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:5, NIV). Assurance, hope and confidence only come from the true Gospel. "For faith, if it is to be sure and steadfast, must lay hold upon nothing else but Christ alone, and in the conflict and terrors of conscience it hath nothing else to lean unto, but this precious pearl Christ Jesus." [1]

Luther will not be backward about disagreeing and even disobeying those who pervert the Gospel. For to do so would not only bring harm to the Gospel.  But to do so would also endanger our liberty in Christ and indeed our faith.

Paul shows us in this passage of the Churches responsibility to others in authority or ministry.  To those that subvert the Gospel, he has no time or patience.  To true Apostles he offers esteem and respect without idolizing them.

Father, today I give you thanks for the men and women that have shaped and influenced my life. I thank you that many times my soul has been refreshed and my heart established by their instruction and teaching.  These dear brothers and sisters are a gift from You.  Thank you, Father.  There have been some of high office and influence in the world.  Keep me from man-worship.  For they too are people who have feet of clay.   Father there are also men that have surrounded me that I highly regard and often seek their counsel.  But they too are fellow-plodders.   In all my relationships, Father, I pray that you will grant me holy insight and courageous boldness to discern and disregard those that are false.  They intend to steal, rob and destroy.  Preserve Your Gospel in the Church, for the sake of Christ and the freedom of Your people.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 2:2). Oak Harbor, WA: Logos Research Systems, Inc.

Grace Teaches Us To Speak.

This morning I was meditating on a passage that I often go to that I might bring Gospel-centered correction to my life.  It is Titus 2:11–14 (NIV),

¹¹ For the grace of God has appeared that offers salvation to all people. ¹² It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, ¹³ while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, ¹⁴ who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

Titus was written by Paul, to Titus to encourage him in his pastoral duties. Titus was working on an island called Crete. There were many churches on Crete, but these churches did not have leaders. So, Paul told Titus to appoint a leader for the church in each town. But Titus must choose the leaders carefully. Each leader must be a good man, who is kind, holy and honest. And the leaders must teach God's message accurately (Titus 1:5-9).

This was an important task. Some people were trying to convince the Christians to obey their traditions. These people pretended to know God. But their actions proved that they denied God (Titus 1:10-16). Paul advised Titus not to argue with people who taught the wrong things. He told Titus to warn them on two occasions only. Then, Titus should leave that person (Titus 3:9-11). [1]

In chapter 2, Paul gives instruction to Timothy about the attitude and responsibility of various generational groups in the church.  But starting in verse 11 of chapter 2, Paul reminds Timothy of the theological, Gospel entrenched reasons for living a holy life.   In that passage we are told that the "grace of God" has appeared.   The grace is as much a Person as it is a power for living; and this grace, we are told, trains us.  What does that mean?

Various translations use various words: training us, teaching us, instructing us, etc.  The Greek sentence starts with the word: παιδεύουσα ἡμᾶς.  It is the participle παιδεύω [pronounced pahee·dyoo·o].  It's a notion that includes the training of children.  It speaks of formation and shaping of character.  It can include a chastening or reproving.  It may even include a punitive element.  In other words the grace of God in salvation is accompanied by a school of discipline or correction.  "Some very blindly accuse those who believe salvation is solely by grace of turning grace into a license to sin. Not so, for grace teaches to deny ungodliness and worldly lusts." [2]

How does grace teach this?  Textually, grace teaches us to speak; to say, "No!"  I am sure that Christ uses many means to teach us the discipline of saying, "No," but I think the fundamental insight, courage and strength to look at sin and say "no," comes from the promises of God, not the threats of God. Notice with me Peter's thoughts: “His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires.” (2 Peter 1:3–4, NIV).

I believe that for every presentation of sin and ungodliness, there is a promise of God that addresses that issue.  It is in believing the promise that grants us the enabling grace to say, "No."   Dr. John Piper has called this principle: "living life by future grace."

"By future I do not merely mean the grace of heaven and the age to come.  I mean the grace that begins now, this very second, and sustains your life to the end of this paragraph. By grace I do not merely mean the pardon of God in passing overs your sins, but also the power and beauty of God to keep you from sinning." 

How do I apply this?  Every day men are bombarded by images and stimuli that might lead us to sin -- sin in either our hearts or even in action.  Sin is appealing, sin is pleasurable.  How do you say "no" to sin?  The only way that works is by believing the promises.  For example:

James 1:15 (NIV) says, "¹⁵ Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death."  That's a promise.  That sin will kill me.

Psalm 84:11 (NIV) says, "¹¹ For the Lord God is a sun and shield; the Lord bestows favor and honor; no good thing does he withhold from those whose walk is blameless."  That's a promise.  My God will protect me.  He promises never to withhold what is good for me.  That sin is not good for me.  It looks good to me, but it is a fake.

Grace teaches us to speak -- to say "No!"  It does this by offering us an alternative that is infinitely more satisfying; eternally more fulfilling; and packed to the brim with unspeakable joy.  

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1. http://www.easyenglish.info/bible-outline/titus-summary.htm 
2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2523). Nashville: Thomas Nelson.

Who Have You Been Listening To?

“For you have heard of my former life in Judaism, . . . “But when he who had set me apart before I was born, and who called me by his grace . . ..” (Galatians 1:13, 15, ESV).

Paul's aim was to establish the fact that after he was saved, he did not learn from men about the Gospel of the message he was supposed to proclaim. ". . . I did not immediately consult with anyone," [1] he writes.  But in his discussion he reminds the readers that he was a zealous Pharisee. He honored the Law.  Luther points out that Paul's agenda is that "if the righteousness of the law had been anything worth, [he] had not turned back from it: in the keeping whereof, notwithstanding, before [he] knew Christ [he] did so exercise [him]self, and so profit therein, that [he] excelled many of [his] companions of [his] own nation." [2] 

Paul describing his great salvation, bringing him from a persecutor of the Church to a proclaimer of the Gospel, now describes his early journey. 

“I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus. Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days.” (Galatians 1:17–18, NIV)  

Luther understands Paul's trip to Arabia as a preaching mission.  "And here he witnesseth that straightway, after he was called by the grace of God to preach Christ among the Gentiles, he went into Arabia, without the advice of any man, to that work whereunto he was called." [2]  Others suggest Paul went into Arabia to be taught, alone, by God. [3]  I favor the latter.

It is in this testimony we get a hint of Paul's understanding of the sovereignty of God.  “But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.” (Galatians 1:15–16, NIV).  "This is an Hebrew phrase. As if he said: Which had sanctified, ordained, and prepared me. That is, God had appointed, when I was yet in my mother’s womb, that I should so rage against his Church, and that afterwards he would mercifully call me back again from the midst of my cruelty and blasphemy, by his mere grace, into the way of truth and salvation. To be short, when I was not yet born, I was an Apostle in the sight of God, and when the time was come, I was declared an Apostle before the whole world." [2]  It is here that Paul is dismissing any human intervention.  This is all of God! 

And the point of Paul's salvation is clearly stated: "To reveal God's Son."  "This is a doctrine quite contrary to the law, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God, and hell." [2]  The goal and aim of the Law versus the Gospel is different.  And the recipients of the Gospel always have a purpose.  For Paul this purpose was to preach to the Gentiles.

But in his defense of the origin of the Christian faith, Paul makes sure his readers know that he was not taught by humans nor did he have much contact with any human, but Peter. "Paul granteth that he was with the Apostles, but not with all the Apostles. Howbeit he declareth that he went up to Jerusalem to them, not commanded, but of his own accord, not to learn any thing of them, but only to see Peter." [2] He saw none of the apostles except Peter and James, and this he affirms by oath (Galatians 1:20).

Paul then describes his ongoing journeys "as though he would say: I appeal to the testimony of all the churches, yea even of those which are in Judaea; for the churches do witness, not only in Damascus, Arabia, Syria and Cilicia, but also in Judaea, that I have preached the same faith which I once withstood and persecuted." [2]

And then as a parting salvo, he writes, “And they praised God because of me.” (Galatians 1:24, NIV).

Father, in the midst of this passionate defense of where he went, who he saw, and what they said, we also understand the amazing blessings of the Gospel.  None of this we know upon our own conversion.  None of this is familiar to us until we learn of Your ways, in Your words.  That decision that we thought occurred because of our obvious impression and desire, we find, is all of God.  Thus far, not only is our salvation all of grace, but our lives and ministries have been prepared for us long before we were born.  What can we but do but join the folks in Syria and Cilicia and praise God for such a great and marvelous salvation.  

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1. The Holy Bible: English Standard Version. 2001 (Ga 1:16). Wheaton: Standard Bible Society.

2. Luther, M. (1997). Commentary on Galatians (Ga 1:13). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2376). Nashville: Thomas Nelson.