Something Greater than Jonah

In my most recent sermon, I preached through Mark 4:35–41—the narrative of Jesus calming the great storm. I pointed out that Mark intentionally shows that this entire event parallels Jonah’s own stormy experience in Jonah 1. Thus, Mark’s narrative of Jesus calming the storm fills out what Jesus proclaims about himself in Matthew 12:41: “Something greater than Jonah is here.” A question comes to mind: What exactly does it mean that Jesus is the one greater than Jonah?

I unpacked this reality some in the sermon, and I aim to unpack it more here. In short, when we dig into the relevant texts, we find that Jesus is the greater Jonah in two ways. First, Jesus is the greater Jonah in that he prophetically proclaims God’s word of salvation through repentance in perfect obedience to God and with genuine, loving desire to see the lost come to salvation. Second, Jesus is the greater Jonah in that he ensures that the prophetic word will have saving effect by willingly and obediently sacrificing himself for the sins of those to whom he preaches repentance. We arrive at this by looking at the parallels and contrasts between Mark 4:35–41 and Jonah 1:1–16, in their respective contexts. These parallels and contrasts between Mark 4:35–41 and Jonah 1:1–16 sing forth this undeniable tune: Jesus is the greater Jonah. First, consider the parallels.

 

Greater Jonah: Parallels of Mark 4:35–41 and Jonah 1:1–16 in Context

Word to the Gentiles

God instructs Jonah to take a prophetic word to Nineveh, the Assyrians—a Gentile people (Jonah 1:1–2). Likewise, Jesus is headed to minister in the region of the Gerasenes, a predominantly Gentile region (Mark 4:35; 5:1).

Great Storms

In both accounts, a great storm of wind and cresting waves threaten to sink the respective ships. In Jonah 1:4, “the LORD hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up.” In Mark 4:37, “a great windstorm arose, and the waves were breaking into the boat so that the boat was already filling.”

Great Fear

Both the crew in Jonah 1:5 and Jesus’ disciples in Mark 4:35–41 react to the storm with fear.

Deep Sleepers

In the midst of these great storms, both Jonah and Jesus are sleeping and have to be awakened (Mark 4:38; cf. Jonah 1:5–6).

“Cease” the Storm

The mariners in Jonah 1:11–12 wonder how it is they can get the sea to “quiet down” or “cease” (κοπάζω). This is the very thing that Jesus causes to happen in Mark 4:39 where upon his command “the wind ceased (κοπάζω)”.

Immediate Halt to the Storm

Once the mariners in Jonah 1:15 hurl Jonah into the sea, the storm comes to an immediate halt. In Mark 4:39, at Jesus’ command, the storm likewise comes to an immediate halt.

“Great fear” of the Lord

Finally, and most compellingly, once the storm ceases in both narratives the witnesses are “filled with great fear” (The language in the original Greek shows a clear lexical connection: Mark 4:41—ἐφοβήθησαν φόβον μέγαν; Jonah 1:16— ἐφοβήθησαν…φόβῳ μεγάλῳ). And that great fear in both accounts is fear of the LORD. In Jonah, “the men feared the LORD exceedingly” (Jonah 1:16), and in Mark, the disciples fear Jesus, the Lord, and wonder “Who then is this that even the wind and the sea obey him” (Mark 4:41).

So the parallels are obvious. But the real payoff comes from noting the contrasts between these narratives in their wider contexts in light of these parallels.

 

Greater Jonah: Contrasts of Mark 4:35–41 and Jonah 1:1–16 in Context

Jonah, the Reluctant, Disobedient Prophet of Repentance : Jesus the Willing, Perfectly Obedient Prophet of Repentance

Jonah flees the LORD in disobedience to his assigned prophetic task, which is to deliver God’s word of impending judgment to sinful, wicked Nineveh (Jonah 1:1–3, 10). Such a prophetic word implies the need to believe God and repent (Jonah 3:5). Jesus, on the other hand, obediently proclaims the word of the coming kingdom of God and repentance (Mark 1:14–15).

Jonah’s Helplessness to Stop the Storm : Jesus’ Authority to Stop the Storm

Jonah is helpless to stop the storm. And the storm only ceases when Jonah is passively sacrificed by being thrown into the sea. Jesus, on the other hand, causes the storm to cease by his perfect, divine authority.

 Jonah is Sacrificed to  Save Others from God’s Judgment Due to His Disobedience : Jesus Sacrifices Himself to Save Others from God’s Judgment Due to their Disobedience

In Jonah, the storm is God’s judgment due to Jonah’s disobedience. Thus, Jonah’s entire sacrifice to save others was in the context of judgment for his disobedience. Ultimately, Jesus too sacrifices himself to save others from God’s judgment. But unlike Jonah, Jesus saves others from God’s judgment due to their disobedience not his. Indeed, Jesus sacrifices himself (1) in perfect obedience to God, and (2) for the disobedience of those others.

Jonah Proclaims God’s Word but Cannot Effect Salvation : Jesus Proclaims God’s Word and Effects Salvation by his Work on the Cross

Jonah proclaims God’s prophetic word to Nineveh, but does nothing to grant their repentance or effect their salvation. Jesus proclaims God’s prophetic word to the lost, and by his sacrifice ransoms his people (Mark 10:45). He not only proclaims the word but he grants repentance and effects salvation through the cross and resurrection.

Jonah Begrudges Repentance of the Lost and God’s Mercy Toward Them : Jesus Loves the Lost and Generously Offers Repentance and God’s Mercy to Them

Jonah begrudgingly proclaims the word and grows angry when it leads to repentance (Jonah 4:1). Jesus, loves those he calls to repentance, and he generously distributes mercy to them and gives his life to save them (Mark 5:20; 10:21, 45).

 

Jesus is the Greater Jonah for our Joy

Thus, the contrasts between Jonah’s narrative and Mark 4:35–41 in light of the parallels point to this: Jesus is the greater Jonah. Jesus is the greater Jonah in that he prophetically proclaims God’s word of salvation through repentance in perfect obedience to God and with a loving desire to see the lost come to salvation. And, Jesus is the greater Jonah in that he ensures that the word will have saving effect. He does so by sacrificing himself not for his own disobedience but for the sins and disobedience of others under God’s judgment. And just as Jonah was in the belly of the fish for three days and three nights, so too was Jesus for three days and three nights in the heart of the earth. And as Jonah seemingly came back to life from a watery grave, Jesus truly rose to new life and did not see corruption. Now Jesus dwells in God’s joy-filled presence having secured the salvation of his people. And Jesus will bring his saved people back to God to experience that very same divine joy he enjoys now (Psalm 16:10–11; 1 Peter 3:18). What does it mean that Jesus is the greater Jonah? It means our perfect joy.

 

 

The Heart of a Disciple

[I’ve adapted this post from a sermon on Mark 4:1–20 titled “The Mystery of the Kingdom” that I preached April 2, 2023]

Jesus is the “founder of our faith” (Heb 12:2). Jesus is both the savior and the model of our faith. He made us his disciples through the cross. And as his disciples, we seek to be with and be like Jesus. We seek to bear fruit just as he did. Thus, discipleship begins at the cross, and the heart of a disciple bears much fruit. What then does the heart of a disciple, the fruit bearing heart, look like?

In Mark 4:1–20, Jesus tells the parable of a sower and four different types of soils: (1) the path, (2) the rocky soil, (2) the thorny soil, and (4) the good soil. The sower sows the word of God and the different soils represent those who hear this word (Mark 4:14–20). The condition of the soil, that is, the condition of the hearts of those who hear, ultimately determines how the word is received and if it will produce fruit. While there are four different types of soils or hearts in the parable, there are really only two categories: hearts that do not produce fruit (the path, the rocky soil, and the thorny soil) and hearts that do produce fruit (good soil). In the heart of a true disciple, the word of God bears fruit (John 15:8). But what is the makeup or nature of this fruit bearing heart? By looking at the nature and condition of the three soils or hearts that do not produce fruit and asking the question, “What would be the opposite of this?”, we can determine the nature of good soil. That is, we can discern the defining marks of the heart of a true disciple of Jesus, a heart that bears the fruit of God’s word.

 

The Path

Mark 4:4—And as he sowed, some seed fell along the path, and the birds came and devoured it.

Mark 4: 15—And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them.

The picture of the trodden, hard-packed, impenetrable path is that of the hard-hearted man. He hears the word, and rather than sinking into his heart, it sits on the surface. It never breaks through. Satan easily walks along the paths of this heart and takes up the word. And as a result, there is no fruit.

 

The Heart of a Disciple

What would be the opposite of this?

The heart of a true disciple of Jesus is a soft, tender heart. This heart lowers its defenses when the word is spoken, even if the word confronts deeply held notions, ideals, and values. This heart opens itself up to the truth of the word even if the word exposes sin, selfishness, and pride. The word pierces the heart of a disciple, and the gospel of Jesus sinks in deeply. In that heart, the word of God can bear much fruit.

 

The Rocky Soil

Mark 4:5–6—Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. And when the sun rose, it was scorched, and since it had no root, it withered away.

Mark 4:16–17—And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away.

The rocky ground represents those who hear the word of God and joyfully accept it. But the due to the condition and nature of this heart, the gospel doesn’t take deep root. Rather, the picture here joyful but shallow acceptance. The word is something that accessorizes this hearer’s life. It is helpful. It offers self-improvement. It’s something new and exciting. The hearer intellectually assents to it and enjoys its tight logic. But they only endure for a while. This is more literally translated “they are temporary.” Why are they and the word within them temporary? Because tribulation and persecution arises on account of what? The word. Suddenly the gospel that they enjoyed for its helpfulness is no longer helpful. It doesn’t seem to be leading to self-improvement but harm. Therefore they immediately fall away. Once the heat turns up on the hearer on account of the word whether socially, culturally, politically, etc., and they are out. Like a plant with no roots drying out under the scorching heat of the sun,  the word within this heart withers away when tribulation and persecution mount. And there is no fruit.

 

The Heart of a Disciple

What would be the opposite of this?

The heart of a true disciple of Jesus does not shallowly accept the word. For the true disciple, the word, the gospel is not simply a trinket. The heart of a disciple does not see the word as a helpful addition to their life. For the disciple the word is not a therapeutic path to self-improvement. The true disciple does not merely intellectually assent to the word. Rather, the heart of a disciple hides the word deeply within and gives ample room for it to take root. For the disciple, the word is a part of the very fabric of who they are. The heart of a disciple is bound up in union with Jesus and his gospel. Jesus and his gospel are treasured as an identity, not simply admired as a personal accessory. Thus, a true disciple endures through tribulation and persecution on account of the word because it is not just what they have, it is who they are. In that heart, the word of God can bear much fruit.

 

The Thorns

Mark 4:7— 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain.

Mark 4:18–19—And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.

The thorns are those who hear the word and accept it, only to have it choked by the world. Specifically, these receive the word, but due to three things it never bears fruit: (1) the cares of the world, (2) the deceitfulness of riches, and (3) the desires for other things.

 

The Cares of the World

In this heart, the word ultimately succumbs to the cares and anxieties of this temporary age. While all hearts battle anxiety to a degree, these anxieties enter into this heart and supplant the word. The key here is that these cares concern “the world” or “this temporary age.” This heart seeks to continually vie for and maintain control of all aspects of this age, without looking to God’s sovereignty or the coming age of eternity. This age, this world, ultimately holds sway over the affections of this heart rather than the gospel and God’s eternal kingdom. And it leads to anxieties and cares on all fronts. The cares concerning the things of this world and this earthly life strangle the gospel, and there is no fruit.

 

The Deceitfulness of Riches

How are riches deceptive? Well, the word “riches” in Scripture is telling. “Riches” in the NT refers primarily to God and the treasure he offers in Christ rather than to earthly, material wealth (Rom 2:4, 23; 11:12, 33; Eph 1:7; 2:7; 3:8, 16; Phil 4:19; Col 1:27; 2:2–3; Heb 11:26; Rev 5:12). Our earthly, material understanding of riches, then, is really a twisted, counterfeit to the real thing. Earthly riches hold out the promise of security and happiness while true security and happiness are found only in the richness of God. The thorny heart embraces the deceitfulness of earthly riches, and the result is the word is choked. And there is no fruit.

 

The Desires for Other Things

Finally, the thorns are the desires, that is, the “lusts” the “cravings” for other things. If the first two thorns don’t cover everything, this last one certainly does. It’s a catch-all. This is every Satanic, evil, fleshly, worldly passion that James 1:14–15 says gives birth not to fruit of the Spirit, but fruit of the flesh—sin! These desires and lusts override the desire for God’s word, and they choke it out. And there is no fruit.

 

The Heart of a Disciple

What is the opposite of this?

The heart of a disciple desires and embraces God’s sovereign rule over this age. Humility marks the heart of a disciple. When anxieties abound and threaten, this heart lays down it’s pride. As 1 Peter 5:6–7 instructs, disciples, “humble themselves under the mighty hand of God.” How? “By casting all their anxieties on him.” In that heart, the word of God can bear much fruit.

 The heart of a disciple desires God above worldly riches. The heart of a disciple finds the treasure of the gospel in a field and goes and sells everything to buy that field (Matt 13:44). The heart of a disciple considers reproach and rejection on account of Christ of greater wealth than all the treasure of Egypt. It is a heart that looks to the reward of God in eternity (Heb 11:26). In that heart, the word of God can bear much fruit.

 The heart of a disciple desires God above worldly riches. It desires God above worldly pleasures. The heart of a disciple seeks to “not gratify the desires of the flesh” (Gal 5:16). It is a heart that has “crucified the flesh with its passions and desire” (Gal 5:24). It’s a heart that desires nothing more than to “be with Christ” (Phil 1:23). It’s a heart that desire to be in God’s presence where there is fullness of joy and pleasures forevermore (Psalm 16:11). In that heart, the word of God can bear much fruit.

 

Conclusion

The heart of a disciple is a heart in which the word bears fruit. In that heart the word sinks deeply, hidden and guarded from the enemy, becomes an identity by establishing robust roots to endure, and is embraced, desired, and treasured above all the world has to offer. In that heart, the word bears much fruit. We can only do this because the founder of our faith did it first. As the Living Word, he cherished God’s word and was perfectly obedient to it even unto death. And like a grain of wheat that falls into the earth and dies in order to produce a harvest, Jesus in his death bore abundant fruit (John 12:24). Discipleship begins at the cross, and the heart of a disciple bears much fruit, just as Jesus did. You, Christian, are a part of Christ’s harvest. Let us then follow in the footsteps of the founder of our faith. Let us have the hearts of true disciples that holdfast to the word and bear much fruit.

Where is This World Headed?

Within the last week:

  • A former student breaks into a school and murders little children and adults.
  • A former president running to regain the office is indicted.
  • A foreign leader threatens the use of nuclear weapons.

Where is this world headed?

Revelation 13 describes a world in which evil powers rage. A beast rises out of the sea with ten horns, and a crown on each horn (thus indicative of the power of the state). “The whole earth marveled” at the beast (Revelation 13:3), thinking that its power is greater than any other. Indeed, it exercises authority “over every tribe and people and language and nation” (Revelation 13:7); many respond by worshiping it. The beast blasphemes God and makes war on any who don’t worship it, on God’s people, conquering them.

A second beast then arises out of the earth, performing miracles such as calling down fire from heaven, deceiving people (thus indicative of the power of false religion). It instructs them to make an image of the first beast – and then gives breath to that image, causing it to speak and even to kill those who don’t worship it. Then people are given a mark identifying them as belonging to these beasts – and only people with this mark can buy or sell.

Consider that world of Revelation 13. There are parallels with at least the trajectory of our world – but that world is far worse!

Where is God in such a setting?

The author of Revelation, John, lets us know in four subtle ways that God is very much in control, even as these evil forces seem all-powerful:

  • In verses 5, 7, and 15, John uses “divine passives” to show God’s sovereign control over these evil forces. In Revelation 13:5, the first beast “was allowed to exercise authority 42 months.” Was allowed by whom? By God. Similarly, in Revelation 13:7, the first beast “was allowed to make war on the saints.” Was allowed by whom? By God. Yet again, in Revelation 13:15 the second beast “was allowed to give breath to the image of the beast.” Was allowed by whom? By God
  • The beasts’ time is limited, according to Revelation 13:5. As Jesus says to those coming to arrest Him, “This is your hour, and the power of darkness” (Luke 22:53). But Jesus rose from the dead in just a few days, and that hour ended. Just so, God limits the time that these beasts have power.
  • The beasts come out of the sea and the earth. In Revelation 10:2, a mighty angel “set his right foot on the sea, and his left foot on the land.” God is in control of the origin of both beasts.
  • God’s people are not led astray by the beasts. Yes, they suffer – they are attacked and conquered. But Revelation 13:8 tells us, “All who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb that was slain.” If their names are in the book of life of the Lamb, they are secure.

Thus Revelation 13:10 tells us, “Here is a call for the endurance and the faith of the saints.”

The world may appear to be under the control of evil forces – and those forces do indeed have much power. There will be persecution and murders; government authority and religious influence will be used against those following Jesus.

But God is in control. His people are secure. So we must endure, whatever the chaos, whatever the trials, whatever the tragedies – endure in faith, endure in joy, and endure in confidence that, however things may appear, there is One Who reigns. For the seventh angel will blow his trumpet, and then loud voices in heaven will declare, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” (Revelation 11:15).

He is in control now, and He will return to right all wrongs and to bring in His eternal Kingdom.

Amen. Come, Lord Jesus.

[For more on Revelation 13, see the sermon “Tribulation, Endurance, and Faith,” preached July 3, 2005: text, audio.]

How is a Man Made Right With God?

How is a man made right with God?

This is a fundamental question that most religions attempt to answer.

Our authority is God’s Word, the Bible. How does Scripture answer the question?

There is some debate.

One answer many have given over the years: “Keep the commandments.”

Another answer is similar, with a twist: “Depend on God’s power to enable you to keep the commandments.”

We will see that both of those answers are wrong. Keeping the commandments – by God’s power – is important. But that never saves us. That never puts us right with God.

The biblical answer is: Look away from yourself, admit you are in desperate need of a Savior, and look to our crucified and risen Savior with childlike faith.

Luke shows us in chapter 18 of His gospel that the first two answers are wrong and the last answer is right. Let’s delve into that passage.

 

Made Right with God by Keeping Commandments? Luke 18:18-27

A ruler asks Jesus, “Good Teacher, what must I do to inherit eternal life?”

There are two assumptions behind this question: “I don’t have eternal life now” and “There’s something I can do to inherit it.”

Most likely this man had been taught that a man is made right with God by keeping the commandments. But something has shaken his confidence – perhaps even something Jesus has said.

Jesus responds in Luke 18:19: “Why do you call me good? No one is good except God alone.”

Jesus is questioning his standard of good. Is this ruler comparing himself to other men? It’s possible to look good by that comparison. But if instead we compare ourselves to God – we can never call ourselves good! So realize, Jesus is not saying He Himself falls short of the standard. Instead, he is helping the man to get his standard right.

Jesus then lists several biblical commandments the ruler knows – and he responds that he has kept them all.

Now, realize: These listed commandments all reflect God’s character directly. Implicitly Jesus says, “To inherit eternal life, you must be credited with Godlike character.” In that light, the man’s claim to have obeyed them all is audacious. He is saying He has acted like God!

Rather than simply telling him he is wrong, or detailing the implications of the Law as He does in the Sermon on the Mount, Jesus goes directly to the way to eternal life: “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me” (Luke 18:22).

What is that “one thing”? “Follow me!” Jesus says, “I’m not just a good teacher who gives advice. I am the way, the truth, and the life. No one comes to the Father except through me (John 14:6). You are not going to earn eternal life by living up to a set of rules, trying to become like God via your efforts. That’s hopeless! The only way to eternal life is by following Me! And your wealth is keeping you from doing that.”

Luke then tells us the ruler “became very sad, for he was extremely rich” (Luke 18:23). Note: He goes away sad – because he was rich!

Thus Jesus says to His disciples, “How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Luke 18:24-25).

Those of us who have wealth frequently think we are accomplished, we are important, we are blessed – and so think we deserve or can achieve or can buy eternal life. Jesus says: “Not so!”

The disciples, thinking of riches as a sign of God’s favor, are astounded, asking, “Then who can be saved?” Jesus says, “What is impossible with men is possible with God” (Luke 18:27). That is: God saves us. We can never save ourselves. For God’s standard is perfect righteousness. We fall short of that standard before we are born (Romans 5:18-19), and every day we live we fall further short.

We can never be right with God by keeping commandments.

But what if we depend on God to keep those commandments? Will that save us?

 

Made Right by Keeping Commandments by God’s Power?

Luke answers that question in the story of the Pharisee and the tax collector, Luke 18:9-14. The Pharisee prays, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get” (Luke 18:11-12).

We need to see how good this man is. Like the ruler, he avoids obvious sins, he prays, he fasts, and he gives tithes. But there is one difference with the ruler: He thanks God for this, rather than claiming that he has done this on his own. Effectively he says, “Thank you, God, for working in me the desire and ability to keep Your commands. I could not have done it otherwise.”

That’s a very good statement. I hope you make similar statements.

So he’s a good, moral, religious man who recognizes that there is nothing he can do on his own to inherit eternal life.

What then is the problem?

Jesus contrasts him with the tax collector in Luke 18:13:

The tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

And Jesus then says, “This man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:14).

The tax collector is not a good, moral man; he probably hasn’t been fasting or tithing. Those differences obviously don’t lead to his salvation.

What does?

He admits he is a sinner. And he asks God for mercy.

The Pharisee says, “God, enable me to do righteous deeds, and then declare me righteous on basis of those God-enabled righteous deeds.” The tax collector says, “I am a sinner. I am without hope. Have mercy on me!”

All the good the Pharisee does not earn eternal life. Instead, they can be a trap, making him think he is right with God when he is not.

The Pharisee thinks he knows the answer to our question: How is man made right with God? His answer: “By God enabling him to keep the commandments.” Jesus says that never works.

The tax collector points us in the right direction; other vignettes in this passage clarify the answer further.

Made Right by Childlike Faith in the Crucified and Risen Savior

When people bring infants to Jesus, He says, “To such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16-17).

Elsewhere, Scripture wans us not to be like children in some ways (for example, Ephesians 4:14). How are we to imitate children?

We are to trust God the way a child trusts his parents. He frequently will not understand how his parents lead him, or what his parents tell him to do. But a good child will follow his parents, knowing he is helpless without them.

Return, then, to the ruler. His fundamental issues is that he does not trust Jesus. He did not believe in Him like a child looking to his parents. He did not believe that in following Jesus he would gain – even if that meant giving away all his possessions.

And that type of faith is necessary if one is to be made right with God.

Jesus expands on the object of such saving faith in Luke 18:31-33, as He prophesies about his death and resurrection. But the disciples understand nothing (Luke 18:34). Why not?

They surely understand the words themselves. But they don’t understand how this can happen to the long-promised Messiah. Thus, they don’t understand saving faith! They don’t understand how their sins can be paid for, or how they can be righteous!

We must understand what they do not.

Above, we paraphrased Jesus’ words to the ruler as: “To inherit eternal life, you must be credited with Godlike character.”

How does this happen?

Tax collector simply calls out: “Have mercy on me, a sinner!”

Why does this man go down justified, declared righteous? How is he credited with Godlike character? Only on the basis of the perfect life, the atoning death, and the glorious resurrection of Lord Jesus Christ.

As the Apostle Paul writes in 2 Corinthians 5:21 (NIV): “God made [Jesus] who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Jesus paid the penalty for all our sins, all our transgressions; Jesus fulfilled the Law, perfectly displaying the character of God. Through childlike faith in Him, God places all our sins on Him; He unites us with Him, and credits us with His righteous life. He therefore declares us righteous before Him – not on the basis of our efforts at obedience, nor on the basis of God-enabled obedience, but only on the basis of the death and resurrection of His Son.

 

So where are you?

Do you believe in Jesus? That is, do you believe that you are without hope apart from Him? Do you believe that even God-wrought obedience will never save you? Do you believe that humbly following Jesus with childlike faith is the only path to eternal life – indeed, the only path to fulfillment and joy?

Give up everything that hinders your following Him. Humble yourself before Him. Come, follow Him. And then know: You are right with God.

[This devotion is based on a sermon preached November 12, 2006 on Luke 18:9-34. You can listen to that sermon via this link.]

How Should We Sacrifice to God?

Why did Paul write chapters 12-16 of Romans?

Why not stop after chapter 11’s marvelous conclusion:

O the depth of the riches of the wisdom and knowledge of God! … From Him, through Him, and to Him are all things! To Him be the glory forever! (From Romans 11:33, 36)

Or why doesn’t he proceed directly to his plans to visit them, discussed in chapter 15?

Because in Scripture truth always leads to change.

  • We don’t learn biblical truth so we can become Bible answer men
  • Nor do we learn biblical truth to satisfy our intellectual curiosity – what is God like? What is man like?

God breaths out Scriptural Truth that is profitable “for teaching, for reproof, for correction, and for training in righteousness” – Why? – so “that the man of God may be” competent, perfected, fully “equipped for every good work” (2 Timothy 3:16-17).

The structure of Romans reflects this. Paul applies the truths of chapters 1-11 in chapters 12-15.

Romans 12:1 is thus the hinge in the letter:

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.

Let’s focus on four phrases from this verse:

1) Therefore, By the Mercies of God

“Therefore” indicates the application of the subsequent chapters is closely linked to the theology that Paul discusses earlier. We are to live our lives differently because we understand what God has done, because we have taken to heart Who He is. How we think is to affect how we act – every minute of every day.

Realize: This is not the case in many religions. There is theology on the one hand, and a moral code on the other. There is little or no link between them.

Note that of all the truth Paul has brought out so far in Romans, he emphasizes here God’s mercy. Romans has made clear: No one is righteous. All have sinned. The wages of sin is death. But God put forward Jesus as the atoning sacrifice by His death on the cross. So God declares His people righteous, He redeems His people as a gift – a gift that comes to us through faith in Jesus as our Savior.

Furthermore, Paul has said in chapter 11 that this is true for peoples as well as for individuals. God consigns all types of people to disobedience so that He might have mercy on all types of people (Romans 11:32).

So because of that great mercy, because of who God is and who you are, because He offers you salvation, indeed, Himself in Jesus, because nothing can separate you from the love He has for you in Christ Jesus, therefore respond, therefore live out Romans 12 through 15.

2) I Appeal to You, Brothers

Notice what Paul does at this point. He is an apostle. He has authority. He could say, “I command you.”

But instead he appeals to them to respond from the heart.

Why?

Because what he is going to tell them to do cannot be done in a perfunctory manner. It cannot be checked off as completed once you obey a rule or two.

He is going to tell them to do something that will characterize the rest of their lives – until they die.

So he says: “I exhort you. I encourage you. I appeal to you: Think of God’s mercy. Think of Who He is, who you are. Think of who Jesus is, what He has done on your behalf. Think of the promises of God – and respond! Act and, indeed, feel in a way consistent with these truths. Take these truths to heart and be changed by them.”

3) Present Your Bodies as a Sacrifice

Let’s unpack this appeal in four ways:

a) God Doesn’t Need Us

You may have heard people say: “We are God’s hands and feet to accomplish His work.”

What do you think of that?

God does indeed equip and use us to accomplish His purposes. He tells us to go and disciple all nations (Matthew 28:18-20); He tells us to let our light shine before men so they may see our good works and give Him glory (Matthew 5:16).

But you could infer from that statement that God needs us. We are to offer Him our bodies because He doesn’t have one.

No. God is not needy. He created us. He can create others. All our abilities, all our intelligence, every cell in our bodies is from Him. When we offer ourselves to Him, He gains nothing. We are the ones who gain.

b) Present as a Sacrifice

God instituted the sacrificial system to picture His work and our relationship to Him. That system includes several different types of offerings, including whole burnt offerings, grain or present offerings, sin offerings, and fellowship offerings (see Leviticus 1-7).

Christians are most familiar with the sin offering, rightly seeing Jesus as the fulfillment of that offering. An ancient Israelite would lay his hands on the living animal, identifying with it, and then kill it. Similarly, God transfers the sins of His people to Jesus on the cross. He became a sin offering for us.

But in Romans 12, Paul is not telling us to offer ourselves as a sin offering. The image instead is of other offerings – two of which we will consider here: the whole burnt offering and the grain or present offering.

The primary distinction of the whole burnt offering is that the entire animal is burned in the fire. The offeror or the priests eat at least part of every other offering.

The grain or present offering consists of their staple food, what the people effectively are made of.

Thus, considering the two together: I am to offer all I am to God – even all the details of my daily life.

Furthermore, note that both offerings are celebrations! The idea is not, “Oh, I’m giving up this expensive animal, or this food that we could use!” Rather, the idea is: “I belong wholly to Him. I am accepted by Him completely. Indeed, I am without blemish before Him. He has covered every stain, every sin in me. So like a spotless lamb, loved by Him, redeemed by Him, I can offer myself to Him – and He rejoices!”

So Paul’s exhortation here is not so much for commitment but for surrender, complete surrender.

That’s what Jesus did. In addition to becoming a sin offering, He is an example of complete surrender, offering Himself to God (see, for example, John 5:30).

c) Present Your Bodies

Why does Paul emphasize our bodies?

He clearly is not limiting the command to our bodies. Indeed, he speaks of the “renewal of your mind” in verse 2.

He emphasizes “body” because of the temptation in his day and ours to separate the body from the mind or soul, to think of our relationship to God as solely interior, and day to day life in the body as separate, even relatively unimportant.

So Paul is saying: “Present your entire person to God as a sacrifice – including your body” (see also 1 Corinthians 6:19-20).

This has important implications for the way we live. That passage from 1 Corinthians emphasizes how we live sexually. But there are additional implications for how we eat, how we exercise, and, indeed, what we do with our bodies throughout the day.

One preacher summarizes this truth: “I must not regard even my body as my private property.”

Don’t we all tend to do that? Doesn’t our culture encourage us to think that way?

We are to offer our bodies to God – they are not our private property.

d) What Type of Sacrifice

Paul uses three adjectives to describe the sacrifice:

Living:

The point here is not that the Old Testament sacrifices were dead – they were alive when they were offered! Rather the point is that this is not a one-time event, a one-time offering and then we die. We are to offer this sacrifice day after day, continually – our entire life is an offering to God.

Holy:

Old Testament sacrifices had to be perfect, without blemish. We are stained, but as we noted we become unblemished because of Jesus’ work. So our offering of our bodies is holy.

Acceptable or Well-Pleasing

“Acceptable” is problematic here. Imagine as a student you work hard on an essay for English class. You’re pleased with the final version and you eagerly await your teacher’s response. When you get it back, the teacher has written across the top, “This is acceptable.”

How do you feel? Not happy! That sounds like your essay is barely good enough. You want the teacher to write, “Excellent!” or “I’m quite pleased with this!”

The Greek word means much more than “acceptable” in that sense. Thus some translations render it “pleasing.”

God is indeed well-pleased with our offering ourselves to Him in this way. He is delighted when we see Jesus as our Redeemer, and see ourselves as loved and accepted in Christ, and thus following Him with joy all our lives.

4) This is Worship, This is Life                   

Paul concludes the verse by emphasizing that our continually offering ourselves as a sacrifice to God is our “spiritual worship.”

The phrase is rather difficult to translate. The word translated “spiritual” in the ESV can mean “logical, rational, inner, genuine.” Thus the NET translates it “reasonable service.” One commentator suggests rendering the phrase, “which is the logical thing to do.”

So let’s try to tie together the living sacrifice idea with insights from this phrase. We’ll consider three negatives and then three positives:

First, as we’ve said, our offering ourselves to God is not an occasional or even regular act. We are to offer ourselves continually, every minute of every day.

Second, our offering ourselves to God is not an act of perfunctory obedience, just going through the motions. It must be inner as well as outer.

Third, our offering ourselves is thus not simply obedience to a set of rules, a set of behaviors to avoid.

Instead, fourth, our offering ourselves is rational, logical, reasonable, genuine. That offering is the right response to our understanding of His mercies!

Fifth, this offering is spiritual. Remember what Jesus said to the woman at the well: “True worshipers will worship the Father in spirit and truth” (John 4:23).

Finally, this offering of ourselves to Him is indeed worship. Worship is acting, thinking, and feeling in a way that reflects the glory of God. And the inner dynamic of worship is valuing Jesus far above all earthly goals, attainments, joys, and accomplishments.

Therefore, I appeal to you, brothers and sisters, by the mercies of God: Present your bodies to Him as a sacrifice – living, holy, well-pleasing to God. This is only logical. This is the way you worship Him: Seeing your entire life as His, and then living that out – to your great joy.

Take my life, and let it be consecrated, Lord, to Thee.
Take my moments and my days; let them flow in ceaseless praise.
Take my hands and let them move at the impulse of Thy love.
Take my feet and let them be swift and beautiful for Thee….
Take my will, and make it Thine; it shall be no longer mine….
Take myself, and I will be ever, only, all for Thee. (Frances Havergal, 1874)

[This devotion is shortened and edited from a sermon on Romans 12:1 preached January 7, 2018. You can listen to the audio of that sermon via this link. The quote from “one preacher” is from Martyn Lloyd-Jones, Romans: Exposition of Chapter 12: Christian Conduct (Banner of Truth Trust, 2000), p. 65.]

What Do You Need to Have Peace?

[This Sunday, I plan to preach on Psalms 129, 130 and 131. In 2009 I preached on Psalm 131 as part of a series entitled “The Gospel for Two-Year-Olds – Like You!” This devotion is a shortened form of the second sermon in that series, preached August 30, 2009. You can listen to that sermon via this link – Coty]

What do you need in order to have peace?

That is, what do you need in order to rest completely?

  • A well-paying job, in your preferred field, with a good boss?
  • Good grades, a respected degree?
  • A sense of accomplishment, of usefulness, of being needed?
  • A loving spouse, with a satisfying sex life?
  • Happy and obedient children?
  • A certain level of income – and a house, a good car, nice clothes?
  • Respect from others? Love?

Or to put it another way: How would you complete this sentence: “I would be content if I just had _____”

In Psalm 131, David gives a beautiful picture of the peace we can have with God:

O LORD, my heart is not lifted up;
my eyes are not raised too high;
I do not occupy myself with things too great and too marvelous for me.
But I have calmed and quieted my soul, like a weaned child with its mother;
like a weaned child is my soul within me.
O Israel, hope in the LORD from this time forth and forevermore.

David Powlison says this psalm is “show-and-tell for how to become peaceful inside,” while Charles Spurgeon notes, “It is one of the shortest Psalms to read, but one of the longest to learn.” So let’s begin to learn how to relax and rest in God like a well-fed two-year-old with her mother.

 

The Psalmist at Peace

David describes his peaceful condition through three negative statements:

  • His heart is not lifted up
  • His eyes are not raised too high
  • He does not focus on what is beyond him.

In Hebrew, the word “heart” refers to the entire inner being: Emotions, intellect, and will. So the first statement refers to what David is thinking of himself. He does not exalt himself.

The second statement refers to where I think I am going: My plans, goals, ambitions, desires, worries, pressures, and fears. In effect, he is saying: “I have no plans to exalt myself in the future, for I have no need to prove myself.”

These first two statements together describe a man who is humble, not self-centered.

What do these have to do with peace?

When you are not at peace, you are not humble. You are saying, “My status is more important than anything else. No matter who God is, no matter what promises He may have made, I cannot have peace unless I have X.”

Two-year-olds are like this, aren’t they? He sees cookies just out of the oven cooling on the counter, and asks for one. When told no, they are for later, he becomes upset and declares, “I need a cookie!” Regardless of how loving and giving his parents might be, he has no peace because he doesn’t have a cookie.

In effect, he is saying to his parents, “You say you provide, but you’re not giving me this cookie. I can’t be happy without it! So you must not be loving parents! If you really loved me you would give me what I want!”

Contrast that with David’s attitude. He is saying, “I’m not magnifying my perception of needs, my plans, my schemes. I am not worried about my present state or my future. I am not driven by what other people think of me now, or what they will think of me in future. I am at peace, resting on God.”

In David’s third negative statement, he declares that he does not occupy himself or walk around in “things too great and too marvelous for me.” This too is a statement of humility. He admits there is much that is beyond his ability to understand – that God knows, and he does not. The point is not, “Don’t think about such things!” David was king! He certainly was concerned about perplexing events in his country. But he did not say, “I cannot have peace unless I know the answer to these questions!” We can be concerned, we can weep with those who weep, and still have peace, still be at rest, trusting in the One Who knows all things, Who controls all things. We can be like a two-year-old who experiences a deep sorrow – yet rests in his loving parent’s arms. He can’t understand – and doesn’t have to.

How do we – as two-year-olds before God – come to that state?

 

How to Become Peaceful

After the three negative statements in verse 1, David makes a positive statement in verse 2:

But I have calmed and quieted my soul, like a weaned child with its mother; like a weaned child is my soul within me.

Note that David is active, not passive. As the NAS renders the verse, ”Surely I have composed and quieted my soul.” He has worked to bring about this state.

What has he done? The first verb literally means “made level,” while the second connotes being still, being at rest. Then note that “soul” in Hebrew refers not to the immortal or immaterial part of you, but more to the part of your being that has desires and passions.

So David says here: “I have taken initiative. I have made level my passions and desires. These things I want do not control me. I am tempted to let my passions and desires run my life, not to have peace unless they are fulfilled. But I have resisted those temptations.”

Note that he is not saying, “I have stifled all desire. I am hardened to whatever happens. I have no more passions.” Scripture never commends that attitude. We are to rejoice, to love, to mourn, to weep.

Rather, what David has done is to level out those desires, to knock them down to size, to quiet their cries and to put them in their proper place.

David then compares this state to the two-year-old on his mother’s lap. While the word translated “weaned” can mean a child who no longer nurses, it can also mean a child who has just finished nursing. I think that’s the image here. The child has nursed. She has all she needs. She has satisfied her hunger. She feels safe and secure and loved on her mother’s breast. She is completely at peace.

This is the picture of all who are in Jesus before God – loved, provisioned, protected, peaceful. For He promises us His love (1 John 3:1). He promises us protection (2 Timothy 4:18). He promises us the food and clothing we need to fulfill His purposes (Matthew 6:31-33). And He promises us His constant presence (Hebrews 13:5).

So we can rest peacefully on Him. Yes, we will be perplexed at times; we will weep at times; we will often have deep concerns. But we don’t live lives dominated by those concerns. We still and quiet our souls; we make level our passions; we rest in His love, in His provision.

Therefore we won’t say, “I can only have peace if I have _____!” We have Him. We have all that we need.

 

The Source of Peace

In the first two verses, David does not make explicit the source of his contentment. He does that in the final verse:

O Israel, hope in the LORD from this time forth and forevermore.

Here David calls on all God’s people to do what he has done. Everyone who believes in the Lord Jesus, everyone who is part of God’s holy nation (1 Peter 2:9) must hope in the Lord!

This exhortation is both what we must do and why we can rest.

That little child hopes in his mother and father. He doesn’t understand much about what is going on, but he trusts them. He isn’t able to provide for himself, but he believes they will provide. He sees, perhaps, dangers in the world, but he trusts their protection.

Just so with us before God.

And note that this is to go on forevermore! We never outgrow sitting on that restful lap!

How do we put this into practice? What is the spiritual dynamic at play here?

When we are tempted to fret, to worry, to lack peace, we are to calm and quiet our souls by reminding ourselves of God’s character, of His plan of redemption, and of His promises: He promises to work all things together for our good and His glory; He promises to redeem all of creation, creating a new heavens and new earth; He promises to right every wrong, to wipe away every tear; He promises to make us like Jesus – forever and ever.

Consider in particular the overarching promise of Luke 12:32. Jesus says,

Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.

This is what God wants to do! If you are in Christ, He wants to give you His kingdom!  He wants to bring you into His presence. He wants to shower you with His love.  He wants you to be His precious child, His heir. He wants to grant you a new body in the new heavens and new earth. He wants to use you for His glory, so that you play a role in the greatest accomplishment of all time.

And remember: Whatever God pleases, He does (Psalm 135:6). Nothing can stop Him.

 

So how can you rest? What do you need in order to have peace?

We can make long lists of things we think we need. We can allow ourselves to get all worked up and upset and fretful because of what we lack.

But really there is only one thing we need.

What we need is Jesus – and nothing else.

Every other good in this life – everything we lack, everything we think we need – fundamentally Is not valuable in and of itself. Rather: if received, it is most valuable because it is a token of love from the One who loves us more than we can imagine. And if God withholds it from us – then He has something better. Even that withholding – painful as it may be – is for our good.

So away with all thoughts of, “I would be happy if …” or “I need answers to life’s questions before I can be at peace.”

The only question that matters is: Do you have Jesus?

Apart from Him – you cannot trust any of His promises. You cannot rest on God’s lap. You cannot know His love. For we all deserve punishment (Psalm 130:3). We need someone to pay the penalty for us. We need someone to stand in our place.

Those who are in Jesus have peace with God because He took on that penalty at the Cross (Romans 5:1, 8).

So believe in Him. Trust Him.

He is the one thing you need for peace. Not a house. Not a job. Not fulfillment. Not recognition. Not status. Not a spouse or sex or children.

Having Jesus: Fight the fight to believe. Remind yourself of Who God is. Meditate on His promises. And know: If you have Jesus, peace is yours. Rest in Him.

“O Israel: Hope in the Lord from this time forth and forevermore.”

Life in God’s Family: The Basis and Nature of the Ten Commandments

How would you describe an ideal family?

Is it a family in which the children always obey every rule the parents make?

We know that is not the case. Indeed, outward obedience to parents can co-exist with deep anger and resentment, as displayed by the older son in Luke 15.

Instead, love and trust characterize the ideal family. There is obedience to parents, yes – but that obedience flows out of love, out of trust, out of a feeling of security and acceptance.

Just so in the family of God. God’s family members surely obey – but not with the outward, formal obedience of the Pharisees. Their obedience instead is joyful and willing, flowing from confidence in the loving character of God.

Consider the Ten Commandments in this regard. These commandments summarize God’s torah, His instructions to His people. Many misunderstand both the nature and implications of these commandments. So let’s examine, first of all, the basis and nature of the Ten Commandments. From these we’ll draw out four implications for all the Commandments. In future devotions we’ll consider the Commandments one by one.

The Basis of the Ten Commandments: Relationship with God

The people of Israel do not come into a relationship with God by obeying the Ten Commandments; they are already in a relationship with Him when He speaks the Commandments.

  • When Moses first approaches Pharaoh, God says, “Israel is my firstborn son” (Exodus 4:22).
  • God told Moses at the burning bush that the people would worship Him at Sinai (Exodus 3:12).
  • God reiterates that plan multiple times in words spoken to Pharaoh (Exodus 4:23, 5:1, 5:3, 8:1, 8:20, 9:1, 9:13, 10:3).
  • When they first arrive at Sinai, God says, “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself” (Exodus 19:4, emphasis added).
  • Immediately prior to speaking the Commandments, God says, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery” (Exodus 20:2, emphasis added).

So the Israelites’ relationship with God precedes the giving of the Law. They enter into a relationship with God through His love, by His grace (Deuteronomy 7:6-8).

Furthermore, they do not remain in relationship with God through keeping the Law. In Exodus 32, they explicitly break the Commandments. God’s judgment falls on a small percentage, but He reveals Himself as “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, … forgiving iniquity and transgression and sin” (Exodus 34:6-7).

Now, He goes on to say He “will by no means leave the guilty unpunished” (Exodus 34:7 NIV) – He is the God of both grace and justice. We only understand fully how God’s grace and justice both hold when we see Jesus’ death on the cross.

But our point for today is this: Neither the Israelites nor we today enter into a relationship with God through obedience to the Law. Neither the Israelites nor we today remain in a relationship with God through obedience to the Law. We enter into a relationship with Him by grace through faith. We remain in that relationship by grace through faith.

 

The Nature of the Ten Commandments: Life in God’s Family

When we hear the word “law,” we normally think of some set of restrictions on our behavior. A sign on I-485 says that there is a law prohibiting you from driving faster than 70mph. If you see a police car in your rearview mirror, you will restrict your driving speed. You will not drive 80mph.

But God’s Law is not fundamentally a set of restrictions on our behavior. Instead, God’s Law fundamentally is a revelation of His character. Through the Law, He tells us what He loves and what He hates: “I the LORD love justice; I hate robbery and wrong” (Isaiah 61:8). God in His holy essence hates and despises sin, He despises evil; in His essence, he loves righteousness and justice.

 

Now, connect this with the idea of God’s people being His family. When we had six little children running around the house needing correction, we would sometimes say, “We’re Pinckneys – we don’t act that way.” We then explained how we behave.

That’s similar to what Jesus says in the Sermon on the Mount: “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48).

Thus, when God tells us to obey His Law, He is saying, “Become like Me! I have brought you to Myself! You are part of my intimate family! This is your identity; this is who you are. So act like it’s true! Act like Me!”

So God does not give us the Ten Commandments, saying, “Obey these and you will be in My family.” Nor does He say, “Obey these in order to remain in My family.” Instead, He says to the Israelites – and to us! – “You are in the family. And this is how those in my family live. This is how they reflect my character.”

 

Four Implications for Understanding the Ten Commandments

a) The Ten Commandments are positive, not only negative

We don’t become like God simply by avoiding certain actions – we must change positively!

For example, consider the seventh commandment: “You shall not commit adultery” (Exodus 20:14). Many never commit the physical act of adultery, but lust after others. Jesus tells us these too break the commandment (Matthew 5:28). But we can’t just modify the commandment to include a prohibition of lust! Rather, the Commandment exhorts us to take on the character of God. We positively are to honor marriage, to build up own, to assist others to strengthen their marriages, all to the glory of God.

So, in general, each commandment forbids some attitudes and behaviors while commending others.

b) No one will succeed in fully taking on the character of God

Those at the moment outside God’s family are “dead in trespasses and sin” (Ephesians 2:1). God graciously brings the redeemed into His family, making us “alive together with Christ” (Ephesians 2:5). He grants us His Spirit, enabling us to “put to death the deeds of the body” (Romans 8:13), providing a way of escape from temptation (1 Corinthians 10:13) and producing in us Christlike character (Galatians 5:22-23). Yet we all fail; “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8).

The Day is coming after Jesus returns when He does away with sin forever. We will be like Him, seeing Him as He is (1 John 3:2). But until that Day, we will stumble and fall. However much we grow – and we should grow! – we will never be perfect as our heavenly Father.

c) Jesus fully displayed the character of God

Jesus said He came to fulfill the Law (Matthew 5:17) – and He did. He showed us what God is like: “Whoever has seen Me has seen the Father” (John 14:9). He loved God with all His heart, soul, mind, and strength every minute of every day. He loved every person He encountered as He loved Himself.

d) How then can we be like God? Though union with Jesus!

When we come to God by grace through faith in Jesus, God not only saves us from our sins, wiping out the negatives from our accounts; He also credits us with the righteousness of Jesus – in Him we become “the righteousness of God” (2 Corinthians 5:21). His active obedience to the entirety of the Law is credited to us.

 

Thus, the Ten Commandments do not constitute a law code for ancient Israel (in our contemporary sense of law code). Rather they are a revelation of the character of God, so that those in His family might know Him better and become like Him by His grace. And that happens only via Jesus.

So salvation is not primarily about saving us from hell – it is that, but also much more. Salvation is primarily about being in God’s family, credited with Jesus’ righteousness, transformed to become like Him – partially in this life, completely in the next.

(This devotion is based on the first half of a sermon on Exodus 20:1-3 preached May 9, 2010, “Having Been Saved By Grace, Do You Put God First?” The audio is available here. An earlier blog post covering some of the same material is here.)

Does God Need Our Help to Fulfill His Plan?

[This devotion is a shortened form of a sermon preached February 24, 2019 in the series, Contradictions? How Delving Into Challenging Topics Unlocks the Riches of God’s Revelation. You can listen to the audio of that sermon via this link.]

Jesus said:

  • “As the Father has sent me, even so I am sending you” (John 20:21).
  • He said: “Go … make disciples of all nations” (Matthew 28:18).
  • Paul says: God has entrusted “to us the message of reconciliation. Therefore, we are ambassadors for Christ” (2 Corinthians 5:20-21).

These statements and commands raise the question: Does God need us?

God is spreading His Gospel to every tribe and tongue and people and nation

He tells us this Gospel of the Kingdom will be proclaimed throughout the whole world as a testimony to all nations, and only then will the end come (Matthew 24:14).

So does God need us – His people, His church – in order to fulfill this promise?

Jesus also said: “The harvest is plentiful but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Luke 10:2).

Doesn’t that sound as if God needs laborers?

God commands us to go and proclaim the Gospel. But sometimes that biblical command is coupled with an implied picture of God in heaven, wringing His hands, just hoping that maybe someone would go and do the work that He needs done.

Now – most who read their Bibles regularly know that image is wrong. Nevertheless: Don’t the statements above imply that in some sense God needs us?

The biblical answer is quite helpful to us. In summary, that answer is: God gives us a tremendous task and a tremendous privilege. He gives us tremendous power to fulfill that task. Actively depend on Him – and never trust in yourself, or take pride in yourself.

Let’s see how Scripture fleshes out that answer.

God Doesn’t Need Us

That God doesn’t need us is simple to prove from numerous Scriptures. We’ll limit ourselves to only three.

First, John 15:5. Jesus says:

I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.

This is not ambiguous! We can do nothing on our own.

But notice what Jesus says in John 5:30: “I can do nothing on my own.”

Thus: We can do nothing apart from abiding in Jesus. And He can do nothing apart from the Father. So in effect: We are like Jesus! Jesus was actively dependent on God the Father. We must be actively dependent on God the Son

So Jesus does not demean in saying we can do nothing apart from Him. Rather, He is saying that everyone who is fully human – including Himself – must depend on God at all times. Jesus lives out for us the type of active dependence we must have.

For our third Scripture, turn to Zechariah 4. Many Jews have returned to Jerusalem from exile in Babylon, and are beginning to rebuild God’s temple. This is a great work of God, a necessary step in God’s plan to redeem a people for Himself. It is also a difficult, expensive engineering task. So there is a need for laborers.

Yet what is word of the Lord? “Not by might, nor by power, but by my Spirit” (Zechariah 4:6). In effect God says: “You can’t even build a building apart from me.”

So: God has no needs that we could ever meet. He is the one with all power. He is the one who rules the world and controls all that happens. We need Him. He does not need us.

Fulfilling the Commission by Diligent Dependence

So: God commands us to go and make disciples, and God does not need us. How are these consistent? Let’s look more closely statements that call us to be God’s ambassadors.

  • Matthew 28:18-20: “All authority in heaven and on earth has been given to me. Go therefore.… And lo I am with you always, even to the end of the age.”
  • Luke 10:2: The verse opens with a statement of fact: the harvest is plentiful, the laborers are few. But the second part does not say: “So go out into the vineyard.” Rather, it says, “Pray!” He is Lord of the harvest. He will see that the harvest comes in. He will send the laborers. His power accomplishes the task.
  • 2 Corinthians 5.19-20: God has entrusted to us the message of reconciliation; we are indeed His ambassadors. But Paul then says, “God [is] making his appeal through us.” So He chooses to use us. But He is the one making the appeal.

Consider also 1 Peter 4:10-11. Peter tells us how to conduct all the ministries God gives us:

As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies— in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (emphasis added)

The Apostle tells us why we must serve in God’s strength: So that He gets the glory! If we served in our strength, we could boast. But when we serve by His strength, we are humbled.

Thus,

  • We go out for the sake of His Name
  • We go in the power of His Name
  • We go diligently depending on Him for all that we do
  • We go in prayer, asking for His help every step of the way

Not by might, nor by power, but by His Spirit.

Viewing the Paradox via the Bible’s Storyline

Let’s step back and remember how reaching every people group with the Gospel fits into the overall storyline of the Bible.

God created mankind for His glory, to show what He is like. Man rebelled, rejecting God’s purpose in creating him. God could have destroyed all mankind immediately, thus displaying His perfect justice. Instead, to show not only justice but also love, mercy, and power. He instituted a millennia-long plan to create out of rebellious humanity a people for Himself, a people who would fulfill the purpose of the creation of mankind, a people who would show He is ultimate, not them. So He promises that a descendant of the first woman will crush the head of Satan. Then after rebellious mankind tries to make a name for Itself by building a tower up to heaven He scatters people, confusing their languages, dividing them into many different people groups. But then He calls a man, Abraham, and tells him all these people groups will be blessed in his descendant. And Abraham fathers this promised child only by God’s mercy and miraculous power.

Over the centuries God shows time and again that apart from Him we can do nothing. Despite the disobedience of His people:

  • He rescues Abraham’s descendants from slavery
  • He chooses the youngest of Jesse’s sons to be king
  • He promises that HE will build an eternal kingdom with a descendant of this man David reigning as king
  • And He promises through Isaiah that He will lay all the iniquity of His people on a suffering servant – whom He will then raise from the dead

So in the fullness of time He sends Jesus into the world to be born to a poor teenage girl. Jesus then lives out how to depend on God every minute of every day, thereby displaying God’s power, majesty and authority. And while evil men and Satan try to destroy God’s plan by killing Jesus, God in His power, authority, and love uses their very plan to fulfill His promise to redeem His people by a suffering servant. He then show His might and the sufficiency of the sacrifice by raising Him from dead.

And this risen Jesus then commissions us to go, like Him, in the power of God to be His ambassadors. He reminds us that we can never do this on our own. God will use His weak, powerless people to accomplish His great work. The earth must be filled with the knowledge of His glory; every tribe and tongue and people and nation must be a part of His people. And He will bring it about.

This, reaching the nations is not some minor sidelight in God’s overall plan. It is a key part of that plan.

God doesn’t need us to fulfill that plan – He could raise up workers from dried bones (Ezekiel 37) or even from stones (Luke 3:8). But He gives us the task, the privilege, and the power to go in His Name. He delights to use us, as we depend on Him and thereby fulfill His plan.

What Do We Ever Accomplish?

So let’s step back from our commission and ask: Can we humans really do nothing apart from Jesus?

What do we accomplish?

We have abilities, intelligence, experiences, family backgrounds, and education. Through these, we think, we plan, we research, we produce, we work hard; we train our minds and bodies, we develop our talents, we start and grow businesses; we write books, we perform jobs, we love our families, we raise our children, we serve our countries, we help our cities; and thereby many – Christians and non-Christian – accomplish something of value.

  • Something valuable to us.
  • Something valued by our society.
  • Something that seems good, useful, and helpful.

But note two points.

First: God needs none of that. He gives us even the breath we need to live! (Acts 17:24-25).

Second: All that we accomplish is a gift from Him. This is true whether we are Christians or not, whether we actively depend on Him in the process or not. As Deuteronomy 8:17-18 tells us:

Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ You shall remember the LORD your God, for it is he who gives you power to get wealth.

So apply that idea to yourself: Not one iota of your success, your hard work, your contribution came from you apart from God (1 Corinthians 4:7).

Reflect on your accomplishments and goals. What do you have to be proud of?

In my case:

  • I earned a PhD
  • I am a husband and father
  • I planted a church
  • I brought the Perspectives class to Charlotte

List with me all that you could conceivably be proud of. And then pray:

All this is from you, Father God. Whatever in my life is good, fruitful, productive, helpful, loving, or wise is from you. Whatever is messed up, wrongheaded, hurtful, hateful, or foolish is from me. If You had not given me life and breath each second I would have been dead. If You had not graciously given me abilities, perseverance, empathy, and love, my life would have been one fruitless hell-hole after another. Yet in Jesus You have chosen me, You have loved me, You have set me apart as holy. You call me your child and assure me nothing will separate me from Your love. And You call me along with all Your people to be Your ambassador! All praise to You, O Father – I love You. May I serve You with what You do not need, and so glorify You. Fulfill Your plan – in part through the way You use me. Here am I.

So, always remember: It’s not about you, your ministry, your gifts, your calling – it’s all about God. It’s all about Jesus. You are here to show God’s image, to display Christ.

Thus we must have no pride and no despair. No self-exaltation. No church-exaltation. No country-exaltation. Only God-exaltation. Only Jesus-exaltation.

His is the kingdom and the power and the glory forever and ever. Amen.

The Christian’s Acid Test

[With Hurricane Ian ravaging Florida and pouring rain on us, let’s turn to Pensacola, Florida in 1969, when Hurricane Camille was about to hit the US. Martyn Lloyd-Jones – then 70 and on his final trip to the US – preached “The Acid Test” on 2 Corinthians 4:17-18, which reads in part in the ESV, “This light momentary affliction is preparing for us an eternal weight of glory beyond all comparison.” This devotion is taken primarily from the final two-thirds of the sermon. You can download or listen to the entire sermon here; the book containing the nine sermons preached in Pensacola is available here – Coty]

In [2 Corinthians 4:17-18] we have the acid test of our profession of the Christian faith…. [Orthodoxy cannot be such a test.] Because of the terrible danger of a mere intellectual assent, orthodoxy, while it is absolutely essential, is not sufficiently delicate to merit the designation of acid test…. [Neither is morality nor experience.] If you make the test of experience the acid test, what have you to say to the many cults that are flourishing round and about us? After all these cults give people experiences….

[So what is the acid test?] The acid test of our profession is our total response to life, to everything that takes place within us and around us. Not partial but total…. The acid test of our profession is this: What do you feel like when you are sitting in an air-raid shelter and you can hear the bombs dropping round and about you, and you know that the next bomb may land on you and may be the end of you? That is the test. How do you feel when you are face-to-face with the ultimate, with the end? [Or we could put it this way:] The ultimate test of our profession of the Christian faith is what we feel, what we say, and what our reaction is when a hurricane … or a tornado or some … violent epidemic, a disease that brings us face-to-face with time and eternity, with life and death – [when one of these comes]. The ultimate question is, what is our response then? Because that is exactly what the apostle is saying here….

Paul is surrounded by many troubles and trials and problems. They could not have been worse. Yet he looks at them all and says, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”…

So here is the great test for us. Can we speak like this? Do we speak like this? We may be orthodox. That is not enough. We may be good people. That is not enough. We may have had some great thrilling experience. That is not enough. How do we stand up to the ultimate questions?…

[Note that this is not stoicism.] Stoicism is the exact opposite of Christianity…. The philosophy of Stoicism is the philosophy of resignation. It is the philosophy of putting up with it, taking it, simply standing and refusing to give in. Stoicism is negative, whereas the very essence of Christianity is that it is positive. Christians are not people who are just bearing with things and putting up with them. They are triumphing. They are exulting. They are “more than conquerors” (Rom. 8:37)….

A Christian is a man or woman who has an entirely new view of the whole of life. How is this? It is through believing in the Lord Jesus Christ. There was a time when Paul could not speak like this. The problems and difficulties of life pressed upon him. He could not face them. But in Christ, everything changed. Paul will tell you in the next chapter of this epistle, “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17)…. Not that [the problems and difficulties] changed, but Paul has changed, and he sees them in an entirely different manner. Everything is seen in the light of Christ….

What has happened to him? Well, he is now in a new relationship to God. He knows God as his Father. He knows his sins are forgiven. He knows that nothing will be able to separate him from the love of God that is in Christ Jesus. He has believed the message concerning Jesus Christ and him crucified. That is the sole explanation. That is why he has an entirely new outlook, an entirely new view of the whole of life….

The difficulty with us is that we are all so immersed in the petty problems of life that we do not see life as a whole. And what this Christian faith gives us is the capacity to see life steadily and to see it whole….

[Christians have a new perspective in two respects. First:]

Notice how the apostle puts it: “Our light affliction, which is but for a moment.” Now this is most important. One of the first great things that becoming a Christian does to men and women is to give them a right view of time…. It is time that defeats people. Take a man and his wife who suddenly lose their only child. All their affection and interest had been settled on this child, and, oh, how happy they were together! Suddenly their son is killed in a war or drowned in the sea. Someone who is dearer to them than life is suddenly taken away, and they are bereft. And this is what they say: “How can we go on? How can we bear it? How can we face it? Six months, oh, how terrible. A year. Ten years. Twenty years. It’s impossible. How can we keep going? We’ve lost the thing that made life worth living.” The tyranny of time. Time is so long.

But Paul puts it like this: “Our light affliction, which is but for a moment.” Surely, you say, Paul was just a wishful thinker. This is just psychology, after all. How can he say “but for a moment” when life is long and arduous? Ah, the answer is quite simple. The apostle, as a Christian, knows what to do with time. There is only one thing to do with time, and that is to take it and put it into the grand context of eternity.

When you and I look forward, ten years seems a terribly long time. A hundred years? Impossible. A thousand? A million? We cannot envisage it. But try to think of endless time, millions upon millions upon millions of years. That is eternity. Take time and put it into that context. What is it? It is only a moment…. Christians are already seated “in heavenly places in Christ Jesus” (Eph. 2:6). They belong to eternity, and they are free from the tyranny of time.

But notice the second respect in which Christians have a different perspective: “our light affliction.”… Watch what he says. The apostle does not say these [afflictions] are light in and of themselves. That is not what he says at all. What he says is that they become light when contrasted with something else….

The apostle Paul has a picture. Do you see it? Here he is with a table in front of him, and on the table is a balance, a pair of scales. There is a pan on one side and a pan on the other side, and he puts in one pan his toils, troubles, problems, and tribulations. And down goes the pan, with all that unbearable weight. But then he does a most amazing thing. He takes hold of what he calls “a far more exceeding and eternal weight of glory.”… He puts that on the other side. What happens? Down goes the pan, and that first weight was nothing. He does not say that it was light in and of itself but that when you contrast it with this “far more exceeding and eternal weight of glory” on the other side it becomes nothing….

Here is his secret. He sees into the glory by faith. And having seen that, everything else becomes light, almost trivial. Everything the world has to give means nothing to him now. He knows that all this can be lost in a second. If a hurricane comes, everything goes. In any case, death will put an end to it all. He does not live for that. “The things which are seen are temporal.” Your homes, your cars, your wealth, everything can vanish in a flash. There will be nothing left…. But as for these other things, … we have “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven” by God for us (1 Pet. 1:4). Let your hurricanes come one after the other, and all together it will make no difference. Let men set off all their bombs in the whole universe at the same time, this inheritance remains solid, durable, everlasting, and eternal. That is the secret. Once you have had a glimpse of this glory, nothing else can depress you, nothing else can alarm you, nothing else can get you down….

[Note then the purpose of such afflictions.] Those afflictions make you look at “the things which are not seen.” So they work for you. They drive you to this glory. They force you to consider it afresh. Far from getting me down, says Paul, they make me more sure of the glory of which I have had a glimpse—“a far more exceeding and eternal weight of glory.” My dear friends, this has been the secret of the saints throughout the centuries….

The one question for each of us is this: Do we know something about this glory? Do we set our affections upon it? Do we live for it? Do we live in the light of it? Do we seek to know more about it? That is the secret of the Christian….

May God produce in this evil age a body of men and women who can look at this life, which they share with everybody else at the present time, and, when everything goes against them to drive them to despair, can say, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”

All Are One in Christ Jesus

[Small groups are one way we live out and express the unity we have in Jesus. As we encourage each of you to become part of a small group this fall, consider this devotion on Galatians 3:28, based on a sermon preached in 2007. You can listen to the audio of that sermon via this link.]

When Beth and I joined Nairobi Baptist Church in Kenya in the summer of 1983. we became part of a small group led by Som Dass, chairman of the elders and a Kenyan of South Asian origin. This was quite a different group from any we had been a part of previously. It was incredibly diverse:

  • Black Africans, White Africans, Asian Africans;
  • Kenyans, Zimbabweans, Ghanaians, Ugandans, Australians, Brits, and us (the only Americans);
  • Those who had grown up Anglican, Baptist, Catholic, Pentecostal, and animist;
  • Empty-nesters in their 60s, parents with teens, parents with young kids, and us, the youngest (we were 25 and 27, and Beth was pregnant with our first).

In other words: A group of people who would never have come together for any other reason – except that we were one in Christ. Underline that: NOTHING ELSE would have brought those people together. We had NOTHING in common – except Jesus Christ.

Over the 18 months we were part of that small group, we developed friendships, becoming close in a number of ways. But our unity in Christ predated our friendship. There was a supernatural unity forged by the Holy Spirit.

Being part of that group was a privilege. A tremendous privilege: To see the unity in diversity that IS the church. We were one. With all our differences, we were one body.

This is what our text describes: A people of incredible diversity united in Christ, made one in Christ:

“But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Galatians 3:25-28).

We are all sons of God through faith. We are all one in Christ Jesus, having all been baptized by the Holy Spirit, having all put on Christ, having all become sons of God and thus heirs of Him. This is central to the Gospel.

As amazing as this truth is to us today, it was even more amazing when Paul wrote Galatians. For at that time, many Greek men would thank the gods that they had been born a human and not a beast, a Greek and not a barbarian, a free man and not a slave, and male rather than female.

In contrast, Paul says: Whether you are Jew, Greek, barbarian, slave, free, male, or female: If you have faith in Christ, you are blessed in Him and ONE with all believers.

But what does it mean to be one?

This verse has been a frequent point of controversy in recent years, especially with regard to gender issues. We thus need to consider both what this verse does NOT mean AND what it means.

“One in Christ” Does Not Mean:

First, being one in Christ does not mean that we abolish all distinctions

There is not a blending of all races resulting in some amalgamation of them all. In Christ we are one – even as we maintain distinctions. For in the eternal state we maintain our ethnic identities:

“a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb” (Revelation 7:9)

How did John know they were from different tribes and nations? They maintained their distinctions! They differed from each other! They were ONE, they were a unity – but they were a unity made up of great diversity.

Christ does not abolish our distinctions

Second, being one in Christ does not mean that we abolish all roles

In recent years, this verse has been used by some to argue that there should be no role differences between men and women: “Look! The verse says, ‘There is no male and female.’ So must have the same roles in marriage and in the church.”

But this verse does not discuss roles in society or even roles in the church. Paul addresses those topics elsewhere, and is clear: Ephesians 5 teaches that husband and wife are one, and, within that unity, that there is biblical headship and submission. Similarly, 1 Timothy 2 teaches that within the unity that is ours in Christ, there is an authority structure in the church.

Third, being one in Christ does not necessarily mean we feel close to each other

Feeling close to each other is good, is biblical, is indeed something to strive for. But Paul doesn’t say, “You will all feel like you are one in Christ Jesus.” He doesn’t say, “You groups who have hated each other now will never have a dispute.” Indeed, in the New Testament we see strife on occasions between different cultural groups (for example, Galatians 2 and Acts 6).

Instead, diversity in culture leads to diversity of expectations for one another that can lead to tension and friction. There are times we are in fact one when we don’t feel like we are one. But the absence of feelings does not negate the unity the God has created in Christ.

Finally, being one in Christ does not mean we are one with every person who calls himself a Christian

As Galatians 3:26 says, we are sons of God through faith. And this isn’t just being in some general sense a “person of faith,” or even saying, “Lord, Lord” to Jesus. This is faith in the Christ of the Gospel: A holy God created man for His glory. Yet man failed to live up to that purpose. Instead we despised God, seeking joy and satisfaction elsewhere. But God sent His Son Jesus to die on the cross to pay the penalty for our sins. And the benefits of that death are available to all who respond in faith, saying, “I deserve Your punishment. Save me by the blood of Christ, my only hope.”

Anyone who doesn’t believe that is not in Christ, and is not one with believers – regardless of what label they might put on themselves.

Remember, throughout the book of Galatians Paul is arguing against his opponents who are preaching another gospel – which is no gospel at all. His opponents call themselves Christians. But Paul says that “gospel” does not lead to salvation. Paul even says those who preach such a false gospel are accursed. So surely Paul is not saying, “It doesn’t matter what you believe; just be sincere, have faith, and then you will be one in Christ Jesus.”

“One in Christ” means:

Here are five implications of our being one in Christ. We’ll begin with the flip side of the previous point:

First, being one in Christ means we are one across some differences in doctrine

All are one who are in Christ, who are saved by grace through faith in Christ. Thus we are one – whether we feel like it or not – with some with whom we have disagreements about important matters. Matters such as: baptism, the Lord’s Supper, election, gifts of the Holy Spirit, church polity, and many others. On some of these issues, we may end up separated organizationally. But we can still be one in Christ across organized churches.

The final point above stressed the need to avoid the error of ecumenism, thinking doctrine doesn’t matter. This point stresses the need to avoid the error of fundamentalism, exalting relatively minor points of doctrine to the point of division.

John Newton addressed this beautifully in a letter to a friend engaged in doctrinal controversy:

“If you account him a believer, though greatly mistaken in the subject of debate between you, the words of David to Joab concerning Absalom, are very applicable: “Deal gently with him for my sake.” The Lord loves him and bears with him; therefore you must not despise him, or treat him harshly. The Lord bears with you likewise, and expects that you should show tenderness to others, from a sense of the much forgiveness you need yourself. In a little while you will meet in heaven; he will then be dearer to you than the nearest friend you have upon earth is to you now. Anticipate that period in your thoughts; and though you may find it necessary to oppose his errors, view him personally as a kindred soul, with whom you are to be happy in Christ forever.”

Second, being One in Christ means there are no “Lone Ranger” Christians

Remember the legend of the Lone Ranger: A man in the wild West, outside the community, on his own, who rides into town to deal with evil people – and then disappears, once again isolated.

Some Christians think of salvation in those terms: “God saved me! Hallelujah! I have Him, so I don’t need anyone else.” Yes, God saved you as an individual – but He saved you IN CHRIST. He made you ONE IN CHRIST with all other genuine believers. You are reconciled to God in Christ AND in Christ you are put in relationship to other believers. As Paul says in 1 Corinthians 12:20-21

“As it is, there are many parts, yet one body. The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.'”

Third, being one in Christ means we all have equal access to God

In the world around us, access to desired goods and services is not equal. Whether you have access to good health care, good jobs, good housing, and a good education depends on the country you are born in as well as your family, your language, and your race. Or consider acceptance into a social group. Often we must wear certain clothes, speak a certain lingo, be of a certain age, style our hair in a certain way, or we are not accepted. Not cool. Not cultured.

Most religions think of access to God in the same way: We only have access if we are of a certain ethnicity or if we behave in a certain way.

But Paul says: Everyone has access to God through faith in Jesus Christ! There is no distinction!

  • Jew or Gentile, the message is the same: Believe in the Lord Jesus Christ and you will be saved
  • Slave or free, the message is the same: Believe in the Lord Jesus Christ and you will be saved
  • Male or female, the message is the same: Believe in the Lord Jesus Christ and you will be saved

No group, no individual, has an inside track to God. All come the same way: Humbly, in repentance.

Fourth, being one in Christ means there is no difference in our position before God

We’ve just discussed our access to God. Access has to do with how we initially come into a relationship with God. This point – our position – has to do with our status once we are in relationship to Him.

Think of it this way: On an international flight, passengers are divided into coach, business class and first class.

  • In coach, passengers are crammed together, the seats barely recline, luggage is stuffed around your feet, and the person seated next to you may end up sleeping on your shoulder.
  • In business class, there are wider seats, more recline, space for luggage, and better food.
  • In first class, the seats fully recline, the food is excellent, and the flight attendants pamper you.

All passengers are on the same airplane. Yet their positions differ considerably.

Not so in our relationship to God. There are no first class Christians or coach Christians. Oh, we have different roles, responsibilities, and gifts within the church. But our position before God is the same: We are saved by grace through faith; we are in Christ; we are heirs of God. The benefits we reap come from Christ’s righteousness, not ours; our position is dependent on His work, not ours. That’s why there is no difference in position: His merit is credited to all who are in Him. So there is no difference in our position before God.

Finally, being one in Christ means we are really one in Christ

That is: our essential unity does not depend on our behavior. We are really one– whether we live it out or not.

  • Paul does not say: “There should be neither Jew nor Gentile.” He says, “There is neither Jew nor Gentile.”
  • He does not say, “There should be neither slave nor free.” He says, “There is neither slave nor free.”
  • He does not say, “Aim to be one in Christ.” He says, “You are all one in Christ.”

This is a central point in Galatians: Salvation is not about you living up to a set of rules, becoming good enough on your own to earn the privilege of entering God’s presence. Salvation is about being in Christ, having the Holy Spirit in you. And if that has happened – you are one with all other believers.

So in conclusion, let’s ask:

Do you live as One?

On the basis of the spiritual unity that is really ours, Scripture commands us to act like we are one: “You are One – so live like it!”

So I ask you: Among believers:

  • Do you live as one with regard to race? When you meet another believer, are you equally likely to invite that person into your home, regardless of race?
  • Do you live as one with regard to economic status? When you meet another believer, are you equally likely to invite that person into your home, regardless of dress, of employment, of class?
  • Do you live as one with regard to country of origin? When you meet another believer, are you equally likely to invite that person into your home, regardless of native country?

Or ask that question with respect to age, or physical fitness, or music preferences.

Broaden the idea now:

Do you care about your brothers and sisters in Christ – those who are one with you in Christ – around the world? Do you care about those who suffer from war, disease, and persecution? Do you live as if you are one with them?

Brothers and sisters: The unity in Christ we have in diversity is beautiful, wrought by God for His glory. You are living that out – live it out more and more – through small groups and in thousands of other ways.

We are one in Jesus – by His grace, may we live like it.