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Romans 12, How to Live Together, 5.5

19 Sunday Dec 2021

Posted by in Church Conflict, Incarnation, Romans

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The Incarnation

5 Consequently, when Christ came into the world, he said, 

                        “Sacrifices and offerings you have not desired, 

but a body have you prepared for me; 

            6           in burnt offerings and sin offerings 

you have taken no pleasure. 

            7           Then I said, ‘Behold, I have come to do your will, O God, 

as it is written of me in the scroll of the book.’ ” 

Hebrews 10:5–7.

There is a tendency among human beings to either deny there is a soul, or to deny the body matters and the spirit is all. But the Scripture will have none of that.

The importance of the human being is seen when consider the most spiritual topics, God. While God does not have a body like a man; the Son of God became incarnate as a man (while in manner being degraded in any manner as God). The Incarnation is a mystery beyond all mysteries. But is also the basis of how we must understand all other things:

The incarnation of God, therefore, is the supreme mystery at the center of our Christian confession, and no less at the center of all reality. Consequently, all conceptions of reality that fail to see and savor that all things hold together in Christ, and that he is preeminent in all things, can never be anything but abstract conceptions of virtual realities—that is, invariably hollow and ultimately vacuous concepts pulled away from reality.

John C. Clark and Marcus Peter Johnson, The Incarnation of God: The Mystery of the Gospel as the Foundation of Evangelical Theology (Wheaton, IL: Crossway, 2015), 12.

There are many things which could be said of the Incarnation, but one thing which must be understood is the profound importance of the human body. To battle on our behalf, it was first necessary for the Son of God to have the body of a human being, and that the human body was the location of that conflict. Consider this verse:

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, [he shares our nature]

that through death he might destroy the one who has the power of death, that is, the devil, [he destroys death from the position of a human body]

Hebrews 2:14. Think of how the Scripture speaks of our Savior. His announcement into this world is an announcement of being born a human being:

30 And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” 

Luke 1:30–33.  Jesus is born. He is wrapped in cloth. He is laid in a manager – and at the end of his life he will again be wrapped in cloth and this time laid in a tomb. 

The crucifixion is the killing of his body. And the resurrection is the resurrection of his body.  And he is Ascended, reigning forever in a body.

The proof of the Resurrection is that his body is no longer in the tomb:

5 But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. 6 He is not here, for he has risen, as he said. Come, see the place where he lay. 7 Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. See, I have told you.” 

Matthew 28:5–7. When he proves to the Disciples he has risen, it is the proof of his body:

24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.” 

26 Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” 

John 20:24–29. That body is the residence of all our blessing:

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places,

Ephesians 1:3. Indeed our salvation is bound upon with the identification of our body with his:

What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 

5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrectionlike his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

Romans 6:1–11. Our life is a participation in the life of Christ, in his death, in his burial, in his resurrection.  

The presentation of our bodies in a living sacrifice is premised upon this union with Christ. We can offer no sacrifice apart from him:

24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him. 

Hebrews 9:24–28. The sacrifice of his body is the only sacrifice for sin; a sacrifice never to be repeated. It is a sacrifice rendered “once.” 

We can only understand the sacrifice of our body in light of the sacrifice of his body and our union to that sacrifice. 

Indeed, it is in our union to Christ, a union which is not merely some intellectual proposition, but a sort of union which involves the body of our Ascended Incarnate Lord and our body is the premise of our sacrifice:

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” 

John 14:6 We cannot offer something to the Father but in the life of the Son. We know the Father in knowing the Son. “He who has seen me has seen the Father.” John 14:9. Now these are deep waters in which it is very easy to get lost and drown. For our purposes we need merely assert that our approach to God is only in Jesus Christ, not around him. 

Jesus has made a way for his by taking our nature, by being found in a body which was offered as a sacrifice – and which was received for the forgiveness of sin. We participate in that life, that sacrifice, that resurrection. To participate in that life entails a life our body.  

What you must understand, the human body is the battlefield upon which God defeated his enemies. We participate in that victory in the identification of our life in this body with the life of the Incarnate Son of God. This identification is so great, that the Church, the sum of the redeemed are referred as the Body of Christ. 

The logic of Paul’s argument of how we are to live—and that manner of life is the nature of the “living sacrifice” commanded—is wholly premised upon our identification in the body of Christ. 

The Incarnation makes the life of the Church possible and is the basis for that life.

Seeing more clearly how the life of our body is joined up with the life of Jesus will be the next point.

Romans 12, How to Live Together, 5.3

15 Wednesday Dec 2021

Posted by in Church History, Romans

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The Body as Evidence

In Matthew 9, a paralytic was brought to Jesus. Rather than immediately heal the man (which we assume the hope of the paralytic’s friends), Jesus says, “Take heart my son; your sins are forgiven.” Matt. 9:2.

This immediately provokes outrage in the scribes. How could Jesus claim to forgive sins?

Jesus then asks them a question, “For which is easier to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?”

It all depends. If Jesus is a charlatan, then it is easier to say, “Your sins are forgiven.” That spiritual status does not produce a bodily state which is immediately visible to all. Thus, if he is lying, the lie cannot be seen.

However, if Jesus is telling the truth, then the forgiveness is the more difficult status. God alone can forgive sins; and such forgiveness will be purchased by the life, death, and resurrection of Jesus (“Jesus our Lord, who delivered up for our trespasses and raised for our justification.” Rom. 4:24-25)

Jesus heals the man, as a demonstration of his power over the effects of sin (since death and disease are the result of sin’s influence in the world). He does so without a prayer that God would work at his request, but upon his own command.

From that display of over the body, one can infer Jesus’ power over the unseen spiritual status of sin.

That parallel exists in the case our life in the church. We Christians so easily profess our love for one-another. Our pastors speak of the “beloved,” when addressing the congregation. We speak of the unmerited and free forgiveness of others, just as we have received ourselves. We say we believe that we will, “forgiv[e] each other, as the Lord has forgiven” us. Col. 3:13

But those ideas which we so praise so often fail to materialize in the body. We say these things, but we do another. We praise humility and say that we would never blow a trumpet that others would see our righteousness, and then proceed to make the world knows our pious intentions and thoughts.

It is easier to be a hypocrite in practice, to profess an unseeable spiritual state, than it is to enact in the body humility and love and forgiveness.

Actual life in the body, both our own bodies, and the Body of Christ is what Paul requires here in Romans 12. We are to enact and embody this humility and love and forgiveness in the most flesh-crossing manner.

The world will stand by like the scribes seeing the paralytic before Jesus. They will say, this is crazy, you do not really love your enemy. You can say that, but unless I see love in action, embodied love, blessing given against your best personal interest, we will not believe you.

But Romans says, your body must be the visible place of this work.

By fully considering the depth of what is meant by the “body,” we will see just how rich a display of God’s glorious work is meant here in Romans.

The Body as a Physical Location

The connection between “body” and “sacrifice” would be immediately known by any First Century reader in a visceral manner that eludes a modern reader. I have known gone to a temple with a garlanded goat and watched a priest slaughter the animal and then divide its body.

I one was taken on a tour of a then-empty slaughterhouse. The steps in dispatching the dismembering the animal were explained and the implements for each task were displayed, but the actual “rendering” of an animal I did not see.

My experience goes no further than cleaning a fish. But there is a fundamentally different experience in slaughtering a large mammal. And that is an experience which all people in Paul’s time would have immediate knowledge.

A sacrifice entails the presentation of a body for slaughter. And so, when Paul says we must “present our bodies,” it would come not with a metaphorical distance but with an immediate revulsion. The sensation to be understood is the ransacking of my skin and bones.

Paul qualifies his instruction with the oxymoronic “living”, a “living sacrifice”. But whatever else Paul is demanding of the Romans, it is a matter not of metaphor or idea, it is a matter of flesh and bones.

What does this matter for us? Whatever Paul commands in this passage is not something we can hold at arms-length. He is commanding that we be physically present in some painful process. The emphasis on the body is a recognition that this will entail more than just thought, but will entail the visceral reactions of the body, the churning of emotion. And when we think of the circumstances which Paul will present in these few verses, we can see this may be a disturbing thing.

In short, I am calling you to be there at the place of potential conflict, at the place of humility, in the place of these other believers. This is not a matter of idea, it is a matter of life.

How to Live Together, Romans 12, Chapter 5.1 “You are not your own”

07 Tuesday Dec 2021

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“Present your bodies”. Romans 12.1

When you come to a text there a number of questions you can ask in your effort to understand what the text “means.” There is the direct question of “what does is the proposition set forth here?” In our text, we have the obvious question of what does “body” mean:

Present your bodies 

Does he mean bones and blood as opposed to something else? And on this point, the commentators are agreed that body means the entire person:

It is consistent with this that he goes on to refer to your bodies; by ‘body’ (σῶμα) Paul means the whole human person, including its means of expressing itself in common life (cf. 6:6, 12)

C. K. Barrett, The Epistle to the Romans, Rev. ed., Black’s New Testament Commentary (London: Continuum, 1991), 213. Or, as a translator’s handbook as it:

Yourselves is literally “your bodies,” but in such a context Paul is using “bodies” as a reference to one’s entire self (NEB “your very selves”). This is similar to the meaning in 6:13, 19.

Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 233.

But there is a second question which is more interesting in this place. That question is why does Paul use the word “body” to refer to the entire person. Paul could have present your “heart” or your “mind” or your “soul” or your “self”; but instead he writes, present your body.

Paul is a remarkably precise writer, and so we must take the use of the word “body” seriously. What is the point of writing “body” in this place?  In the next sentence he will write about transforming our “mind”; why is it then our body we present?

On that question, fewer commentators have an observation; but the observations which they make are open up some useful questions:

The use of the term bodies is interesting, for Paul surely expected Christians to offer to God not only their bodies but their whole selves. Indeed, Leenhardt takes it here to mean “the human person in the concrete manifestation of his life”. Many others take up a similar position (NEB, “your very selves”). But we should bear in mind that the body is very important in the Christian understanding of things. Our bodies may be “implements of righteousness” (6:13) and “members of Christ” (1 Cor. 6:15). The body is a temple of the Holy Spirit (1 Cor. 6:19); Paul can speak of being “holy both in body and in spirit” (1 Cor. 7:34). He knows that there are possibilities of evil in the body but that in the believer “the body of sin” has been brought to nothing (6:6); sin does not reign in the believer’s body (6:12). Grace affects the whole of life and is not some remote, ethereal affair.

Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 433–434. And so this comment tells us we should consider what else Paul has to say when uses the word “body” to describe our life. Calvin opens up some areas of consideration:

But there is throughout a great suitableness in the expressions. He says first, that our body ought to be offered a sacrifice to God; by which he implies that we are not our own, but have entirely passed over so as to become the property of God; which cannot be, except we renounce ourselves and thus deny ourselves.

John Calvin, Romans, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Ro 12:1. This observation comes from Paul’s other comments concerning our “body”. 

And, with the encouragement of these men, we will consider some of what else Paul has to say about the “body” in the hope that such consideration will help us understand what Paul is doing here in his effort to give encouragement and direction to the members of a church as to how we can possibly live together in love. As we will see, there is something irreplaceable in the presentation of our bodies in a sacrifice, holy, living, and acceptable to God. 

How to Live Together, Romans 12, Chapter Four, “An Impossible Request”

02 Thursday Dec 2021

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Chapter Four

I appeal to you therefore, brothers, by the mercies of God, 

Romans 12:1.

An Impossible Request

There is a belief so common in our age that it is invisible: There is a real you, an authentic you hidden in there. That authentic you is good and right. The trouble is that the “authentic-you” and the “public you” can’t always match up. It’s hard to be who you “really” are, and so you pretend and twist yourself into all sorts of shapes to get along. But this process of twisting and hiding comes at a cost. And so you find yourself depressed or anxious or anger or even manipulative as you try to negotiate this difference between the authentic-you and the public-you.

The Scripture has a different view of things. We should be authentic in our public life. This means that we should tell the truth and not seek to manipulate others. As Jesus says, “Let what you say be simply, ‘Yes’ or “No’; anything more than this comes from evil.” Matt. 5:37 We need to avoid hypocrisy. So, you might think Scripture and therapy have the same view of things.

But Scripture does something quite different than therapy: Rather than seeking to help you be comfort in the expression of your authentic-self, Scripture directs transformation of that “authentic-you”.  Be authentic in the sense of having integrity; but do not settle for who you are at present.

This idea of comforting and aiding the “authentic-you,” is another way of “suppressing the truth” which Paul condemns in Romans 1:18. “I’m just this way!” is no defense to the Scripture’s instruction.

As Paul says in Romans 12:2, “be transformed by the renewal of your mind”.  This is precisely the opposite of our therapeutic culture. 

This is completely consistent with the doctrine of the Fall. The therapeutic culture takes what we see around us and what we see in ourselves as “normal.” The present age with its values and judgments is “normal.” What most people do and accept is “normal.” What we want and desire “by nature” is normal.  

The Scripture presents a strikingly different picture. This world is anything but normal. The world is under a curse. Paul refers to our time as “this present evil age”. Gal. 1:4. John tells us to “not love the world neither the things in the world.” 1 John 2:15.

Jesus explains that our standard operating system is the source of trouble, not the means of our deliverance:

14 And he called the people to him again and said to them, “Hear me, all of you, and understand: 15 There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” 17 And when he had entered the house and left the people, his disciples asked him about the parable. 18 And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, 19 since it enters not his heart but his stomach, and is expelled?” (Thus, he declared all foods clean.) 20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.” 

Mark 7:14–23.

Rather than seeing our heart as intrinsically good, Jesus speaks of it as a source of “defilement”. What need is not to protect our authentic self; rather we need to be fundamentally changed from the inside-out. This is not therapy but rather transplant surgery. 

The therapist could not offer something so radical, because the therapist cannot provide a place outside of this present evil age. The therapist is bound up inside of this world. Moreover, we lack the power to change our own hearts. It is not “natural” to love your enemies.

But we will not rely upon our own power. Instead, we will rely upon the Spirit God who uses the Word of God to create and transform the People of God. 

But what about ….

You might think, but don’t other religions speak about change? Not in the way which the Scripture does. For example, Eastern religions such as Buddhism or Hinduism may speak about detaching yourself from the “illusion” of this life. But that is not really seeking a change of your heart. It is instead a call to renounce the creation – and thus also to renounce the Creator. What Christianity calls for a transformation of who you are by means of a new relationship with the Creator not a rejection of the creation.

I appeal to you

Depending upon the translation before you, Paul is either “urging” or “appealing” to the Romans. It is an interesting word, whose exactly meaning depends upon the context. It has the sense of calling to some-one but the range of meaning can run comforting another to admonishing. Since Paul adds that he is calling to them “by the mercies of God,” the sense must be in terms of comfort or encouragement rather than rebuke.

So, while the effect is to give instruction, these are not the words of a drill sergeant making demands but of a wise friend directing your action toward something better. This is a favorite expression of Paul. It is the position of one stands ahead of us on the way and who calls us up to himself, “I urge you, then, be imitators of me.” 1 Corinthians 4:16.

We should probably read this command in Romans 12:1 with Paul desire for the Romans expressed earlier in the letter

11 For I long to see you, that I may impart to you some spiritual gift to strengthen you— 12 that is, that we may be mutually encouraged by each other’s faith, both yours and mine. 

Romans 1:11–12.  That phrase “be mutually encouraged” is our word, again. Paul is writing to the Romans to encourage them; not to crush them. And if there is correction in direction, it is correction for our happiness and holiness.

We must keep in the mind, the encouragement, the appeal, of Paul: he wants our good. If fail to understand his goal and his love, the whole will be discouraging. 

It could sound discouraging, because it sounds so unrealistic. When you read through the instruction of this chapter, Paul is requiring responses which seem self-defeating and contrary to all experience – even our experience in Church.

Paul encourages true humility. 

We all know the modestly boastful person, the one who “puts himself out there” and is given public and “prestigious” “ministry” assignments (that we can actually think about ministry in terms of prestige demonstrates how wrong we can be). A 2005 interview of Eugene Peterson by Christianity Today contained a section which illustrates this point perfectly”

Do we realize how almost exactly the Baal culture of Canaan is reproduced in American church culture? Baal religion is about what makes you feel good. Baal worship is a total immersion in what I can get out of it. And of course, it was incredibly successful. The Baal priests could gather crowds that outnumbered followers of Yahweh 20 to 1. There was sex, there was excitement, there was music, there was ecstasy, there was dance. “We got girls over here, friends. We got statues, girls, and festivals.” This was great stuff. And what did the Hebrews have to offer in response? The Word. What’s the Word? Well, Hebrews had festivals, at least!


Still, the one big hook or benefit to Christian faith is salvation, no? “Believe on the Lord Jesus Christ and you will be saved.” Is this not something we can use to legitimately attract listeners?


It’s the biggest word we have—salvation, being saved. We are saved from a way of life in which there was no resurrection. And we’re being saved from ourselves. One way to define spiritual life is getting so tired and fed up with yourself you go on to something better, which is following Jesus.
But the minute we start advertising the faith in terms of benefits, we’re just exacerbating the self problem. “With Christ, you’re better, stronger, more likeable, you enjoy some ecstasy.” But it’s just more self. Instead, we want to get people bored with themselves so they can start looking at Jesus.


We’ve all met a certain type of spiritual person. She’s a wonderful person. She loves the Lord. She prays and reads the Bible all the time. But all she thinks about is herself. She’s not a selfish person. But she’s always at the center of everything she’s doing. “How can I witness better? How can I do this better? How can I take care of this person’s problem better?” It’s me, me, me disguised in a way that is difficult to see because her spiritual talk disarms us.

http://www.christianitytoday.com/ct/2005/march/26.42.html?paging=off

But Paul is not after a veneer of humility which gives greater room for a heart of pride. Paul is going after the death of one form of life. He is going to call this an actual sacrifice. Since we live in a world without animal sacrifices, we use the word to refer to inconveniences, but Paul has slaughter in mind.  

Paul encourages blessing those who cause us injury; and we all have seen church leaders use their office to control, manipulate, and take revenge upon others all with an air of holiness. And yet he suffers no consequence; because if the “pastor” does it, it must be okay. 

And so, Paul’s instruction seems not merely beyond our ability but beyond our experience. It would be easy to think, why should I be the only one who practices humility or loves an enemy or holds my tongue. He gossips and I suffer in silence!

But all the failures in the world—our own, and the failure of others—should not discourage us from following Paul. This instruction is for our encouragement. 

How can such hard things be an encouragement?

In John 15, Jesus speaks of how all of spiritual vitality comes from “abiding in” him. He is the vine and we are the branches. How then do we abide in him?

9 As the Father has loved me, so have I loved you. Abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 

John 15:9–10

It is an expression of love to Christ 

If you love me, you will keep my commandments. 

John 14:15. If we do not keep his commandments, we do not love God:

 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. 

John 14:24

Our knowledge of Christ is in keeping his commandments:

3 And by this we know that we have come to know him, if we keep his commandments. 4 Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, 5 but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: 6 whoever says he abides in him ought to walk in the same way in which he walked. 

 1 John 2:3–6. 

These commandments are not burdensome:

For this is the love of God, that we keep his commandments. And his commandments are not burdensome. 

1 John 5:3.

It is required of us:

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ 

Matthew 7:21–23. 

It is the only wise way to live in this world:

24 “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” 

Matthew 7:24–27

The life of the church described in Romans 12 is a life of self-sacrifice; but it is the life to which we have been called:

19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 

1 Peter 2:19–21.

But isn’t this “legalism”? The short and the long answer is , “No.”  A faith is merely a vaguely held personal opinion is not real faith:

14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15 If a brother or sister is poorly clothed and lacking in daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? 17 So also faith by itself, if it does not have works, is dead. 

James 2:14–17. Would anyone believe a man who says he loves his wife and yet has never come home in 20 years? Our obedience earns us nothing. But we were saved to bring about this obedience:

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. 

Ephesians 2:10 (ESV) 

But this is too difficult

We have considered the mercy of God is, so we need not go over that again. Here we need to understand something different: that mercy of God becomes a basis upon which God call us to be merciful. In Colossians 3, Paul gives a series of instructions for the life of the church which are parallel to much of Romans 12, but there is something interested embedded in the middle of this list:

12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put on love, which binds everything together in perfect harmony. 

Colossians 3:12–14.  At end of verse 13 we see, “as the Lord has forgiven you.” That mercy of God is the basis for our mercy to others; the love of God is the basis of our love for others; the forgiveness of God is the basis of our forgiveness for others.

Here is the connection between God’s actions and our own.

While God could simply make demands upon us (he, being our Creator would have such a right), he does not require of us anything which he first does not provide. God does us good, and then asks us to imitate him in doing good:

43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect. 

Matthew 5:43–48. God gives life and breath and rain to even those who hate him, those who were unjust. Think of it: When Jesus was being falsely accused and murdered, God had to keep his murders alive and give them sufficient reason to kill. 

There is something more here: God not only leaves us an example to follow (1 Peter 2:21), but he gives us a life in which such actions and affections are possible. The love of God transforms us and causes to live a different life:

For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 

2 Corinthians 5:14. And the act of coming to know Christ we are transformed into his image: the one who died for us:

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. 

2 Corinthians 3:18.

God provides a basis for what he commands of us. But there is more. Another reason we balk at this life of humility is that it feels we will do this work for nothing. I am humble, he boasts and look at all the good which comes to him!

But the Lord does not see it the same way:

Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. 

2 Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. And your Father who sees in secret will reward you. 

Matthew 6:1–4. And that reward will be worth the wait:

6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 

 1 Peter 1:6–7. So let the Pharisee parade his works before others; you wait for the Lord’s reward and you await the Lord’s judgment:

So the last will be first, and the first last.

Matthew 20:16. 

What of those who have harmed you? It feels like injustice: the wrongdoer gets away with his wrong. But God has already anticipated that concern:

Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” 

Romans 12:19.

An Entirely New Way of Living

We are called to a way of life far more transformative, with far greater demands than we seem to imagine. The baseline, the given for the world into which we were born is fundamentally at odds with the life of this new world. It is as if you were born in the depths of the sea but now must live in outer space. 

Read this section from the Sermon on the Mount and do not try to soften the words, do not try to reconcile these statements with what is “possible” but just consider them as they must have sounded to those who first heard them:

2 “And he opened his mouth and taught them, saying: 

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 

4 “Blessed are those who mourn, for they shall be comforted. 

5 “Blessed are the meek, for they shall inherit the earth. 

6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

7 “Blessed are the merciful, for they shall receive mercy. 

8 “Blessed are the pure in heart, for they shall see God. 

9 “Blessed are the peacemakers, for they shall be called sons of God. 

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. 

11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

Matthew 5:2–12. How can being poor in spirit, mourning, meek, hungering, merciful, pure, peacemaker, persecuted, reviled, slandered be at all “good” things as we normally count good things? Or look at this language from 1 Peter

18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 

1 Peter 2:18–21. If you are a servant and if you are beaten and if it was done to you unjustly you are called to endure this with grace! If you are the victim of injustice, you are called upon to respond in a manner which seems impossible. You are supposed to love these people:

43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.

Matthew 5:43–48. How does one “love” an enemy? None of this is to deny injustice, maltreatment. None of this pretends like any of this easy. It will require a kind of death. It is impossible, if we remain the people we were at the moment of salvation. 

This is a manner of life so very radical and demanding that it seems an impossible way to live, even among the people of God. 

It will be a manner of life in which God may take us to the point of despair so that he can rework our lives to be fit for his kingdom:

5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. 6 If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. 7 Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort. 

8 For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. 9 Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. 10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. 

2 Corinthians 1:5–10. 

Our redemption begins a life; it is not the end-point. That is why we are called to have a new mind; we must become different people on the inside and only as that thing which we experience ourselves to be changes will follow in this way:

17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.

Ephesians 4:17–24. 

We are being called to give away an entire way of understanding the world. This is more dangerous and difficult than walking to the South Pole or walking on the moon. It is a thing which is impossible for a human being alone; and is only possible to the extent that the Word of God and the Spirit of God transform our minds that we can become conformed to the new life which has been given to us. 

And so, there is a way in which Paul’s language of appeal defines this path. We are not slaves being driven down a road. He does not command this manner of life, because it is only fit for those who love Jesus; who will take up a cross and follow. This must be willing: and if it is not willing, then let us stop saying we love Jesus and would die with him.  Far too often we are like the disciples who all fled on the night of Jesus’ betrayal. So particularly stalwart will wait until they are in the high priest’s courtyard before we run off. 

And yet we are called to those same disciples, who after the coming of the Spirit were willing to risk life and freedom for Jesus. Jesus has risen from the dead and has overcome the world, sin, and death. Let us live like that is true. 

O Sacred Head Now Wounded

1 O sacred Head, now wounded,
with grief and shame weighed down,
now scornfully surrounded
with thorns, thine only crown!
O sacred Head, what glory,
what bliss till now was thine!
Yet, though despised and gory,
I joy to call thee mine.

2 What thou, my Lord, hast suffered
was all for sinners’ gain.
Mine, mine was the transgression,
but thine the deadly pain.
Lo, here I fall, my Savior!
’Tis I deserve thy place.
Look on me with thy favor,
and grant to me thy grace.

3 What language shall I borrow
to thank thee, dearest Friend,
for this, thy dying sorrow,
thy pity without end?
Oh, make me thine forever,
and should I fainting be,
Lord, let me never, never
outlive my love to thee.

How to Live Together, Romans 12, Chapter Two, “The Emperor of the United States”

30 Tuesday Nov 2021

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Chapter Two

       The heart is deceitful above all things,

      and desperately sick; 

      who can understand it?

Jeremiah 17:9

The Emperor of United States

Note: The purpose of this chapter is not to discourage but to diagnose. An accurate sight of our disease is the first step in a cure.  What must be kept in mind is that God has provided a remedy, and that the purpose of Romans 12 is to present and apply that remedy. 

Also, the topic of this chapter should help you be sympathetic with yourself and with others. As you come to realize just how powerful and dangerous are the world, the flesh, and the Devil; and come to see how disordering sin is to the human heart; you can look at yourself and others and think, Yes, sin can lead even the “best” of people into a very bad place. 

“Thanks be to God through Jesus Christ our Lord!” Rom. 7:25a. There is rescue, “Blessed is the one whose transgression is forgiven.” Ps. 33:1a

John Newton writes:

You have one hard lesson to learn, that is, the evil of your own heart: you know something of it, but it is needful that you should know more; for the more we know of ourselves, the more we shall prize and love Jesus and his salvation. I hope what you find in yourself by daily experience will humble you, but not discourage you: humble you it should, and I believe it does. Are not you amazed sometimes that you should have so much as a hope, that, poor and needy as you are, the Lord thinketh of you? But let not all you feel discourage you; for if our Physician is almighty, our disease cannot be desperate; and if he casts none out that come to him, why should you fear? Our sins are many, but his mercies are more: our sins are great, but his righteousness is greater: we are weak, but he is power

John Newton and Richard Cecil, The Works of John Newton, vol. 2 (London: Hamilton, Adams & Co., 1824), 140–141.

Norton I

In 1859, Joshua Abraham Norton presented himself to the world, most particularly the people of San Francisco, as Norton I, Emperor of the United States. He issued currency, awarded titles, and dissolved the United States of America on July 16, 1860.

His delusion, which followed an ill-fated attempt to corner the rice market in California, was a matter of amusement to the city and seemingly of little harm to him. San Francisco played along and continued honor their monarch even after his death. 

Joshua Norton was completely a mystery to himself: he was no monarch; he was an immigrant to tried to strike it rich only to be thwarted by ships filled with rice coming from Peru. And yet, to himself he was king of the country. 

He is little different than the poor, deranged people who frequent the bus stop across the street from work and engage in extended conversations with the air. He seems to have been far more genial than most lunatics, but his error was equally as profound. He simply believed much that was wrong about himself.

Yet his trouble did not end with his confused self-assessment: he was wrong about the world around him. He thought the people of San Francisco his subjects, when they were merely his audience; and participants in a quite different play than that imagined by Norton.

Whether it is especially pertinent that only Emperor of the United States was a madman I will leave to others; but I will press one point: his fault is common. To take a phrase from the poet Dylan Thomas, the fault is “commoner than water.”

It is a fault which inflicts everyone: we are all born quite wrong about ourselves, and wrong about the world: 

This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead.

Ecclesiastes 9:3. We are all born “in Adam,” who is the source of all madness in the species. Rom. 5:19.

Think of the madness of Adam. He could not claim that he was uncertain of God; that he lacked “evidence.” He could not complain that God must be defective because there is evil in the world. The conversation with God was unquestionably clear; the instruction plain. Gen. 2:16-17.

And yet, despite the plainness of his direction and unquestioned instruction of God, Adam took the advice of his wife who had gained her knowledge from a serpent. Granted the serpent was subtle, but we must marvel at the absurdity of the whole. 

Adam given lordship of the creation, direct conversation with God, and no want of any sort, fell for the instruction snake. 

God had spoken to Adam, Adam had communicated to Eve. A snake had spoken to Eve and Eve communicated that to Adam. 

If the result were not the death of every descendent of Adam, not the ravage of disease and war, not the plagues of pestilence, and the sorrow of a mother as her infant dies; if the result were not the endless evil which flows through history like sewage, the story of the serpent would be comical. 

But it is not funny in the least. It is a horror of sorrow. The absurdity makes it even more bitter. 

And so, Cain murdering his brother, and the brothers selling Joseph, and viciousness of Sodom, and the murder of the infants by the Pharoah who knew not Joseph, and the corruption of the time of the Judges and the thousand other horrors of history all flow from the moment with the serpent.

God cursed the serpent and brought judgment upon the humans: The relationship of mother and child would be pain, husband and wife would be contest; work would be on the vicious terms of sweat, boredom, unending; the very ground itself would become an enemy. The ground by nature grows that which we cannot eat; it takes tillage to keep an apple tree or a tomato vine in suitable shape. 

We are people subject to incurable madness, madness among people of incurable madness, in a creation we were created to rule and which escapes our control at every turn.  Our bodies decay. Our senses deceive. 

Even our minds: the very way that we think has been subjected to the ravages of Adam’s sin. 

You see to be born is to be born under the law and under the curse. The sin of Adam put everyone born on the planet under a death sentence. We are fragile creatures, beset on every side; and we are under a curse. We are born under the wrath of God.

This is too much for anyone to bear. Who can truly know the wrath of God and rest at ease? No one rests as a volcano explodes. No one rests when a lion attacks. No one rests as they swim in the ocean knowing a shark is near. No one rests knowing we are under the wrath of God. 

And so, we suppress:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

Romans 1:18 This is no rare condition but the default response of our race. John Calvin begins his Institutes of the Christian Religion with the observation that, “Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.” (John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 35.) And, “[I]t is certain that man never achieves a clear knowledge of himself unless he has first looked upon God’s face, and then descends from contemplating him to scrutinize himself.” (Id., at p. 37) We do not know God and so we do not know ourselves (and from there, we know nothing correctly).

The results have been catastrophic. It begins with this refusal to concede the principle point of reality: God is, and we are under his condemnation. Much like a Jenga tower where a key block has been removed, the whole mechanism of human psychology plummets with the refusal to see ourselves in the right relationship to God:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Romans 1:21. Paul then details our descent into madness:

They became futile in their thinking.

The futility is that by rejecting the truth of God, we can never think rightly about God:

It is in the “reasonings” of people that this futility has taken place, showing that, whatever their initial knowledge of God might be, their natural capacity to reason accurately about God is quickly and permanently harmed.

(Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 107.) Our lives will be marked first and foremost by the nature of our relationship to God.

If we cannot think rightly about God, then we cannot think rightly about ourselves—or about anything else.  We will be deformed human beings if we are not in right relationship to God:

Every sinner is aware of the discomfort in his environment. The existentialists, and those psychologists and psychiatrists who are ininfluenced by them, have described this awareness as alienation and an undifferentiated angst .3 But the unbeliever fails to articulate the true nature of the problem. He knows something is wrong in himself and in this world, but the very thing that creates the problem—his separation from God—also makes it impossible to conceptualize the issues in those terms. The unregenerate man is an uncertain man; he has no absolutes, no standard outside of himself and his ever-changing opinions and values. Down deep inside he is never sure about the life he lives; he can’t be because his basic antagonism with his environment constantly unsettles him. He is unhappy and uncomfortable in his environment because he finds himself at odds with it. 

Jay Edward Adams, A Theology of Christian Counseling: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resource Library, 1986), 39–40. And so, being alienated from God:

Their foolish hearts were darkened.

The heart is what a human is: it not limited to body, to thought, to emotion, or to soul. It is that which makes us as we are. But this central control of the human life is here said to be (1) foolish and (2) darkened. 

To begin to understand this clause we can consider what Paul writes elsewhere:

17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 

Ephesians 4:17–19. Whatever else this foolishness and darkness may mean, we know that it pours forth as sinfulness. It does not love what should be loved; it does not shun what should be shunned. It runs to its own destruction.

Nor can we trust in our conscience: “Conscience is sometimes deceived through ignorance of what is right, by apprehending a false rule for a true, an error for the will of God: sometimes, through ignorance of the fact, by misapplying a right rule to a wrong action. Conscience, evil informed, takes human traditions and false doctrines, proposed under the show of Divine authority, to be the will of God.” James Nichols, Puritan Sermons, vol. 1 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 13.

Having fallen to this state, we fall still further. Rather than worship God, by nature, we worship the creature. We set up idols based upon our own deformed desires. We give ourselves to these images, destroying ourselves for honor or fame, money or love, power or revenge, and so on. Not all idols stand upon a fixed altar. The most dangerous idols are those erected in the “factory” (to use Calvin’s apt phrase) of our foolish hearts. 

And from here, the steps fall further: we do not know right, we do not think right, we do not love or fear right, and so we are given over, given over, given over. 

This degradation ends unspeakable horrors:

28 And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. 29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless. 32 Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. 

Romans 1:28–32. And just a bit further, in chapter 3 where Paul rightly says this anatomy of sin has infected us all (Romans 3:23, “for all have sinned”), he sums up human character, outside of God’s redemption as follows:

9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written: 

                        “None is righteous, no, not one; 

            11          no one understands; 

no one seeks for God. 

            12          All have turned aside; together they have become worthless; 

no one does good, 

not even one.” 

            13          “Their throat is an open grave; 

they use their tongues to deceive.” 

                        “The venom of asps is under their lips.” 

            14          “Their mouth is full of curses and bitterness.” 

            15          “Their feet are swift to shed blood; 

            16          in their paths are ruin and misery, 

            17          and the way of peace they have not known.” 

            18          “There is no fear of God before their eyes.” 

Romans 3:9–18

At this point, you may think to yourself: that is all fine and good, but what is that to me? I have certainly passed beyond that madness and sin. 

At this point, return to Romans 1:28. One of the results of the madness of sin is a “debased mind.”  The word here translated “debased” is the Greek work a-dokimos. There are a number of words which Paul could have used, and here he used this peculiar word. This matters because Paul uses the related word dokimos in Romans 12:2:

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. 

Romans 12:1–2. 

The root idea of the word has to do with testing: Is something true or fit. As a verb it means to test or try. In Luke 14:19, someone wishes to “examine” his new oxen. Proverbs 27:21 in the ancient Greek translation speaks of silver and gold tested by fire.  A man who is such, has been tested and found fit. 

In Greek, placing an “A” before a word has the effect of “Not”: a theist believes in God; an A-theist does not.

We are given over to a mind to a heart which is not trustworthy: it does not know how to value anything rightly; and it itself is tested and found wanting. 

Look earlier in Romans 1:28. The clause “just as they did not see fit to acknowledge God” contains this same word, to test: “see fitto acknowledge”. We do understand God rightly, therefore, we are unable to understand anything correctly. We do not worship God; we will worship sticks and stones. We do not love the life offered by God in Christ; we will love our own death and destruction. We cannot know our ourselves, because we do not know God: therefore, would mind is worthless, and it cannot rightly test anything.

Think of just worthless the mind of man who does not rightly know God will be. They murdered Jesus, “None of the rulers of this age understood this, for it they had, they would not have crucified the Lord of glory.” 1 Cor. 2:4.

In a word, we are mad: We do not know who we are (because we do not understand either ourselves or God) and therefore we do not understand anything else correctly (worshipping the creature rather than the Creator).

There is a great deal which could be said of this mind, but for us we must see one thing: The “debased mind” given in Romans 1:28 is in the process of being renewed as shown by Romans 12:2. 

This renovation in Romans 12:1-2 is the reversal of Romans 1. 

Here is where the trouble then arises: the human being so brutally laid out in Romans 1-3 is to put to an end, that “old self” is crucified with Christ. Rom. 6:6 But we also know that this crucifixion is not the end but only the beginning of a transformation.

Upon salvation, we do not immediately shed our foolish thoughts, or wicked habits, or sinful desires. We may have shut the door, but we can still see the Tempter through the window. 

We have not achieved the reason and sobriety which will one-day be ours. We are like a carpenter who has purchased a rotten house and board-by-board replaces the planks, resets the doors, puts on a roof. In the end, it will be the same house, but not the same house. And someday “we shall be like him because we shall see him as he is.” 1 John 3:2. But today, we are being renewed into that image. Col. 3:9-10.

We must keep this infirmity in mind when we consider the instruction given Romans 12. A due since of our frailty and infirmity, of our absolute dependence is critical to reading these words correctly. 

We will always be tempted to think we have judged all things rightly and that the one with whom we have conflict is wrong. One thing I have learned by experience, is the most just is usually the one must ready to see his or her own sin, to seek reconciliation. The one who is smugly certain of no error, who is convinced of his own perfection is the one who is most mad and furthest from command of God. If you are not frightened that perhaps I may be in sin here, then you are most certainly in danger. 

And so, to end, we are born mad: We misunderstand ourselves and our God. This foolishness of heart, which reaches thoughts, and desires, and behaviors, make loving God and loving neighbor seemingly impossible. 

Ask yourself the following questions: Perform an examination of your own heart and life.

And do not be discouraged when see that you have cause to repent. In repentance, we renew our love to God. In repentance, we defeat the Tempter. In repentance, we are forgiven of all sin. The most dangerous sin, is the sin for which we will not repent. Look for the sin, that you may drag it from its hiding place and give room for God’s blessing.

1. We are commanded to love our enemies. Without trying to weasel out of the word “love” and without pretending like there are none who have hurt or of whom you are fearful, can you say you love them?

2.  We are to drag the log out of our own eye before seek the speck in our brother’s eye. When you have conflict, do you begin with your own repentance? Do you begin with a clear sight of the enormity of your own sin (and to sin as a believer is worse than to sin as an unbeliever, because you sin against light)?

3.  Paul was willing to die for the Gospel and the glory of Christ. Are you willing to be inconvenienced for the Gospel? 

4.  Peter writes of a servant being wrongfully misused and suffering unjustly at the hands of a cruel master: and to do so without revenge. When you are mistreated by another, do you suffer it gracefully? Do you bless those who persecute you?

5.  When you minister to others and do some good, do you make sure that everyone knows how righteous you are? Or do you seek to hide it and wait for God to give you a reward? If you did good and another got public credit, would you fume or would you graciously commend the whole to God?

We continue the same through the commands to not sin: Have you lusted, coveted, envied, gossiped, harbored bitterness?  Have you believed false reports about another? I am here looking at those sins of the tongue and mind which are so easily excused as a “prayer request” or easily concealed because they take place in your heart beyond the sight of all.

Surely you see how much remanent sin still clings to you. Surely you see how great your own fault.

Or one last test. What if your entire live since coming to faith were displayed for all: Every word, every deed, every thought, every desire, every intention, every glance. What if your heart were laid bare?

Only if you can see the continued horror of sin as it still pours out of your heart can you begin to comprehend the next clause we will consider, 

The mercies of God.

From The Valley of Vision

SOVEREIGN LORD,

When clouds of darkness, atheism, and
        unbelief come to me,
I see thy purpose of love
  in withdrawing the Spirit that I might prize
    him more,
  in chastening me for my confidence in
    past successes, that my wound of secret
      godlessness might be cured.
Help me to humble myself before thee
  by seeing the vanity of honour
as a conceit     of men’s minds,
    as standing between me and thee;
  by seeing that thy will must alone be done,
    as much in denying as in giving
   &nbsp  ;spiritual enjoyments;
  by seeing that my heart is nothing but evil,
    mind, mouth, life void of thee;
  by seeing that sin and Satan are allowed power
    in me that I might know my sin, be humbled,
      and gain strength thereby;
  by seeing that unbelief shuts thee from me,
    so that I sense not thy majesty, power, mercy,
      or love.
Then possess me, for thou only art good
  and worthy.


Thou dost not play in convincing me of sin,
Satan did not play in tempting me to it,
I do not play when I sink in deep mire,
  for sin is no game, no toy, no bauble;
Let me never forget that the heinousness of sin lies
  not so much in the nature of the sin committed,
  as in the greatness of the Person sinned against.
When I am afraid of evils to come, comfort me,
    by showing me
  that in myself I am a dying, condemned wretch,
  but that in Christ I am reconciled, made alive,
    and satisfied;
  that I am feeble and unable to do any good,
  but that in him I can do all things;
  that what I now have in Christ is mine in part,
  but shortly I shall have it perfectly in heaven.

Schopenhauer on Happiness, 4: A Comparison with St. Paul

26 Sunday Jan 2020

Posted by in Ecclesiastes, Happiness, Philosophy, Romans, Uncategorized

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He goes onto define happiness in terms of the absence of pain rather than obtaining pleasure:

To estimate a man’s condition in regard to happiness, it is necessary to ask, not what things please him, but what things trouble him; and the more trivial these things are in themselves, the happier the man will be. To be irritated by trifles, a man must be well off; for in misfortunes trifles are unfelt.

Now this is a seemingly paradoxical statement, but it makes some sense. If one is starving to death, trivial things will not matter. To even take notice of trivial inconvenience is evidence of privilege. If I am starving, I will not much care if something is out of place: I will care about obtaining food. When one comes to their death bed, even bill collectors are irrelevant.

This observation is true, but I don’t see how that is really conducive to any sort of happiness. I would think one should draw the opposite conclusion, especially from Schopenhauer’s ready pessimism. Seeing that we are all soon to die, and everything will decay, why ignore all trivialities and look at them now as we will look at them upon our death bed. We will soon enough be dead, so why sweat anything at the present?

In the opposite direction, he counsels we should set out happiness very few:

Care should be taken not to build the happiness of life upon a broad foundation–not to require a great many things in order to be happy. For happiness on such a foundation is the most easily undermined; it offers many more opportunities for accidents; and accidents are always happening.

Paul makes an argument which has a similar structure:

1 Timothy 6:6–10 (ESV)

 6 But godliness with contentment is great gain, 7 for we brought nothing into the world, and we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

The similarity lies in the realization that we will die and this world is uncertain. Therefore, we should expect to obtain very little from this life. Indeed, an overarching desire to have happiness fixed upon the fleeting things of this world will lead to ruin and sorrow.

But Paul couches the argument in a different context. Schopenhauer sees life as transitory, but there is no sense of redemption of the transitory. Paul sets content on very little within the context of godliness. The Christian hope is not that this world in its present cursed form will be made permanent, but rather that the world will be remade:

Romans 8:18 (ESV)

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.

It is worth noting that the Hebrew word for “glory” is a word which has the sense of “heavy” or substantial. Paul is writing to the Romans in Greek (and he next raises the issue of the vanity of the creation), but the concept of glory developed in the OT would affect his thinking.

And so to compare and contrast Schopenhauer and Paul: They both see life as resting on vanity; the world will decay and we will die. But realize that the things of this world cannot be trusted. The difference is that Schopenhauer sees the decay the as the end. There is not any real point in this world except perhaps to be made sadder and wiser:

Men of any worth or value soon come to see that they are in the hands of Fate, and gratefully submit to be moulded by its teachings. They recognize that the fruit of life is experience, and not happiness; they become accustomed and content to exchange hope for insight; and, in the end, they can say, with Petrarch, that all they care for is to learn:–

When we are actually doing some great deed, or creating some immortal work, we are not conscious of it as such; we think only of satisfying present aims, of fulfilling the intentions we happen to have at the time, of doing the right thing at the moment. It is only when we come to view our life as a connected whole that our character and capacities show themselves in their true light; that we see how, in particular instances, some happy inspiration, as it were, led us to choose the only true path out of a thousand

But it is hard to say that there is anything good in this wisdom:

Ecclesiastes 2:12–17 (ESV)

 12 So I turned to consider wisdom and madness and folly. For what can the man do who comes after the king? Only what has already been done. 13 Then I saw that there is more gain in wisdom than in folly, as there is more gain in light than in darkness. 14 The wise person has his eyes in his head, but the fool walks in darkness. And yet I perceived that the same event happens to all of them. 15 Then I said in my heart, “What happens to the fool will happen to me also. Why then have I been so very wise?” And I said in my heart that this also is vanity. 16 For of the wise as of the fool there is no enduring remembrance, seeing that in the days to come all will have been long forgotten. How the wise dies just like the fool! 17 So I hated life, because what is done under the sun was grievous to me, for all is vanity and a striving after wind.

Wisdom is very little worth if the only thing it can do is make me aware that I will die and all things are pointless. Merely managing my sorrows and disappointments may give me some equanimity; or it may just be boring. How do you measure the relative “happiness” of a life spent avoiding pain (Schopenhauer), plunging into pleasure and pain (Shelley). That seems more a matter of taste and temperament than better or worse.

It is at this point, the Christian view is profoundly different. Yes, the world is vain; we will die: the creation, after all, is under a curse. Therefore, let us be content with food and clothing in this world; and – here is the distinction – and hope for redemption:

Romans 8:19–25 (ESV)

19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.

Schopenhauer can at most help one whistle past the graveyard. It is a sort of sour grapes philosophy. You’ll just make me sad, anyway.

The Christian answer however takes an equally steel-eyed view of the world and its pain and says that it will be transformed. The answer matches perfectly to the loss. That is either the mark of its truth or its utter fraudulence. The resurrection is the perfect answer to death. Death is a horror turned inside-out.

(There is another issue here: how can any future answer to individual horrors of this life? How can disease which ravages a child, or slavery, or abuse be answered for?  Too often the answer sounds like, Let me beat you senseless, but I’ll make it okay by giving you some money afterwards. That is not the right answer; nor is it the promise of glory. But that is for another time.)

Two Sermons on Romans 6:13 by John Howe, Part 3. How we are to consider God in relation to us.

12 Tuesday Mar 2019

Posted by in John Howe, Romans, Uncategorized

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This is the third post in this series

Howe will argue that we must “yield” ourselves to God. Therefore, he next underscores aspects of God’s relationship to us which would necessitate such a yielding.  Thus, he notes that God is our Creator and Sustainer. Our very existence depends upon God, he “who renews your life unto you every moment.”

This matter of being our Creator and Sustainer will imply certain aspects which pinch our flesh.

Since God is our Creator and Sustainer, he holds additional relationship to us. He is our Owner. In recognizing such we add nothing to God’s rights:

Your yielding yourselves adds nothing to his rights in you; you therein recognize and acknowledge the right he had in you before; but it add to you a capacity and qualification, both by the tenor of his Gospel-covenant, and in the nature of the thing, for such nobler uses as wither wise you cannot service.

Recognizing his right in us, makes us more serviceable, but it is nothing other than what we owe. If we refuse this acknowledgement, we are no better than “brutes and devils”.

God is also our Teacher:

There is another sort of teaching, which if you yield yourselves to him as your great Instructor, he will vouchsafe unto you. The things you know not, and which it is necessary you should know, he will teach you, i. e. such things as are of real necessity to your true and final welfare, not which only serve to please your fancy, or gratify your curiosity; for his teaching respects an appointed, certain end, suitable to his wisdom and mercy, and to the calamity and danger of your state. The teaching requisite for perishing sinners, was, what they might do to be saved. And when we have cast about in our thoughts never so much, we have no way to take but to yield ourselves to God, who will then be our most undeceiving Guide. To whom it belongs to save us at last, to him only it can belong to lead us in the way to that blessed end.

John Howe, The Works of the Reverend John Howe, vol. 1 (London: William Tegg and Co., 1848), 386. This teaching of God is not new revelation. Rather, God makes the existing revelation effective, it becomes teaching we receive from him:

He will so teach you, as to make you teach yourselves, put an abiding word into you, that shall talk with you when you sit in your houses, and walk by the way, and when you lie down, and when you rise up, and whereby you shall be enabled to commune with your own hearts upon your beds while others sleep; and revolve, or roll over in your minds, dictates of life.

 John Howe, The Works of the Reverend John Howe, vol. 1 (London: William Tegg and Co., 1848), 390. His teaching will not leave you unchanged.

Third, since God is our Creator and Sustainer, God is our Sovereign Ruler:

Though teaching and ruling may be diversely conceived of, they cannot be separate in this case. The nobler and final part of God’s teaching you, is teaching you your duty; what you are to practise and do. And so when he teaches you, he commands you too; and leaves it not arbitrary to you whether you will be directed by him or no. What is his by former right, and by after-consent, and self-resignation, shall it not be governed by him, if it be a subject capable of laws and government, as such consent shows it to be? Your yielding yourselves to God is not a homage but a mockery, if you do it not with a resolution to receive the law from his mouth: and that whereinsoever he commands, you will to your uttermost obey. But in this and the other things that follow, my limits constrain me unto more brevity. Only let not this apprehension of God be frightful; yea, let it be amiable to you, as in itself it is, and cannot but be to you, if you consider the loveliness of his government, the kind design of it, and how suitable it is to the kindest design; that it is a government first and principally over minds, purposely intended to reduce them to a holy and peaceful order, wherein it cannot but continue them, when that kingdom comes to be settled there, which stands in righteousness, peace, and joy in the Holy Ghost, and all the laws whereof are summed up in love; being such also as in the keeping whereof there is great reward.

John Howe, The Works of the Reverend John Howe, vol. 1 (London: William Tegg and Co., 1848), 392.

Finally, we must consider God as our Benefactor. Now, we often think of a benefactor as someone who does us good by our own sights and according to our own inclination. God is a greater benefactor, because he government and his goodness to us are one. He does us good by being our teacher and sovereign:

The very business of his government is in the first place to alter the temper of your minds; for, continuing carnal, they neither are subject to the law of God, nor can be, as the same place tells you. Therefore if his government take place in you, and you become subject, you become spiritual, the “law of the Spirit of life” having now the possession and the power of you. Nor was it possible he should ever be an effectual Benefactor to you, without being thus an over-powering Ruler; so do these things run into one another. To let you have your own will, and follow your carnal inclination, and cherish and favour you in this course, were to gratify you to your ruin, and concur with you to your being for ever miserable; which you may see plainly if you will understand wherein your true felicity and blessedness must consist, or consider what was intimated concerning it, in the proposal of this head; that he is to be your Benefactor, in being to you himself your supreme and only satisfying Good. He never doth you good effectually and to purpose, till he overcome your carnal inclination.

 John Howe, The Works of the Reverend John Howe, vol. 1 (London: William Tegg and Co., 1848), 393.

Finally, we must consider ourselves in this transaction: If God is our Creator, Sustainer, Owner, Teacher, Sovereign and Benefactor, who are we? We are his creatures, but sadly creatures who are apostate and unfit for communion with God; and yet, under the Gospel, we are “sinners invited and called back to God.”

We have got to believe it.

27 Thursday Jul 2017

Posted by in Martyn Lloyd-Jones, Romans, Uncategorized

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Dr. Lloyd-Jones in his sermon on Romans 6:1-2 comes to the point where he says, “That is what Paul is saying, that we died to the reign and the realm and the rule of sin.”

‘But wait a minute,’ says someone, ‘I still have a final objection. If what you say is true, it if it is true, as yo have been emphasizing so much, that in Christ we are really dead and have finished with the rule and the realm of sin once and forever, how is it that we can still fall into sin?…’

He then gives three analogies: First to slaves freed during the American Civil War. “They were free, they were no longer slaves; the law had been changed, and their status and their position was entirely different; but it took them a very long time to realize it. You can still be a slave experimentally [in experience], even when you are longer a slave legally.”

He gives the example of a child and servants.

Finally, he gives the example of someone moving from one field who then crosses a boundary and live in another parcel.

The whole object of the Apostle in this sixth chapter is to get us to realize it. ‘Reckon yourselves to be dead indeed unto sin.’ You are therefore to realize it, to reckon it. Realize also that you are alive unto God through our Lord Jesus Christ.’ It in not yet true perhaps in your experience; but though it is not yet true in your experience it is true as a matter of fact. We have got to believe it…

‘But I cannot believe that,’ says someone, ‘it is too staggering, it is almost incredible. Here am I on earth, and I listen to the voice of Satan, and fall into sin; and yet you tell me that I am dead to it.’ You are! And I ask you to believe it. I know it is staggering ….Whatever you may feel, whatever your experience may be, God tells us here through His Word, that if we are in Christ we are not longer in Adam, we are longer under the reign and rule of sin. We are in Christ, we are under the rule and under the reign of grace.

 

How to Have Hope

01 Thursday Jun 2017

Posted by in affliction, Hope, Romans, Uncategorized

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Romans 5:1–5 (ESV)

5 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

This is a seemingly confused passage: why and how does Paul jump from justification to suffering?

Note the argument:

 A.Therefore, since we have been justified by faith, we have

B. peace with God

C.  through our Lord Jesus Christ.

C’. Through him we have also obtained

B’.  access by faith into this grace in which we stand,

A’ and we rejoice in hope of the glory of God.

Rejoicing in the hope of the glory of God — being justified — is the subjective state of the one justified. Col. 1:27. This hope of glory is a great subjective benefit of the Christian life.  Paul next turns to, how does one have more of this hope? The next section which discusses suffering, actually answers the question of “So how then do we obtain more hope, now?”

“Not only that, but we rejoice in our sufferings,” — but not because suffering is good (it is not, if it were “good”, it would not be suffering), but because of what suffering does:

knowing that

suffering produces endurance, 4

and endurance produces character,

and character produces hope,

This, however, is not the sum total of Paul’s argument. Paul makes a similar argument in chapter 8, but this time he develops more of the psychology which produces home. Using language deliberately allusive to Ecclesiastes (all is vanity), Paul explains that present suffering is unavoidable in this world (the creation has been subjected to futility), but this suffering can cause us to long for the age to come (glory):

Romans 8:18–25 (ESV)

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.