Archive for the ‘regenerate’ category

Jesus doesn’t need your heart (if that’s all you’re giving Him)

March 23, 2010

“Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.
And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”

The whole idea of “you can’t judge a book by its cover” is not in the Gospel of Jesus. As a matter of fact, He said just the opposite: “you will know them by their fruit”

We have in our baptist churches this idea that you need to “receive Jesus”, and maybe “in your heart”.
This is, first and foremost, not biblical, and, secondly (but also important) not in the history of the church.
Our salvation is not a process in which God does half of it, and we do the other half. It is a supernatural work of God. It’s not simply jumping out of the way to hell and jumping in the line to heaven.
The moment we are saved we become new creatures (if we are truly saved)
And this change will affect everything in our life. I don’t believe there’s a single area in our existence that will remain untouched by God.
How can we, then, live, talk, think (and, yes, even dress – there are dress codes in the Bible) like the world!?

Today the notion of worldliness is almost lost. And this happens because the doctrine of sanctification is also almost lost.
It doesn’t bother us that we cannot be told apart from the world.
The moment you bring this up in a conversation (“we are Christians, we are not supposed to do that”), you are reminded instantly of the Pharisees. “You don’t know their heart” goes the reasoning further.

This is not a salvation of works. We are saved by faith alone. But this faith is always accompanied by godliness. Not in order to be saved, but as a result of being saved.
“Sola fide” (by faith alone) emerged with the Reformation, as a reaction to the Roman Catholic idea that good works are neccessary for salvation.
But look at what we, the baptists, have done: the Gospel that we are proclaiming holds that it doesn’t matter how we live, as long as Jesus “is in our heart”!
We have reduced the supernatural work of God that transforms us to almost nothing, since we can (presumably) live the way we used to when we were in and of the world.

“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.”

“for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.”

Jesus can, and will look at your heart. But He doesn’t need to.

“A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them.”

What happened to 1 John, 2 Peter, the sermon on the mountain?
Did we stop reading that? (and preaching that)

How can we say that Jesus is in our heart, but this doesn’t neccesarily affect the whole body?

This is the litmus test:

“Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you– unless indeed you fail the test?”

We are supposed to take holiness seriously. And also take sin seriously.

A quote by JC Ryle (that we should probably hear more often) :”Perhaps you think the saints of God [are] too strict and particular and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven”

The old cross and the new, by AW Tozer

December 22, 2009

ALL UNANNOUNCED AND MOSTLY UNDETECTED there has come in modern times a new cross into popular evangelical circles. It is like the old cross, but different: the likenesses are superficial; the differences, fundamental.

From this new cross has sprung a new philosophy of the Christian life, and from that new philosophy has come a new evangelical technique-a new type of meeting and a new kind of preaching. This new evangelism employs the same language as the old, but its content is not the same and its emphasis not as before.

The old cross would have no truck with the world. For Adam’s proud flesh it meant the end of the journey. It carried into effect the sentence imposed by the law of Sinai. The new cross is not opposed to the human race; rather, it is a friendly pal and, if understood aright, it is the source of oceans of good clean fun and innocent enjoyment. It lets Adam live without interference. His life motivation is unchanged; he still lives for his own pleasure, only now he takes delight in singing choruses and watching religious movies instead of singing bawdy songs and drinking hard liquor. The accent is still on enjoyment, though the fun is now on a higher plane morally if not intellectually.

The new cross encourages a new and entirely different evangelistic approach. The evangelist does not demand abnegation of the old life before a new life can be received. He preaches not contrasts but similarities. He seeks to key into public interest by showing that Christianity makes no unpleasant demands; rather, it offers the same thing the world does, only on a higher level. Whatever the sin-mad world happens to be clamoring after at the moment is cleverly shown to be the very thing the gospel offers, only the religious product is better.

The new cross does not slay the sinner, it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect. To the self-assertive it says, “Come and assert yourself for Christ.” To the egotist it says, “Come and do your boasting in the Lord.” To the thrill seeker it says, “Come and enjoy the thrill of Christian fellowship.” The Christian message is slanted in the direction of the current vogue in order to make it acceptable to the public.

The philosophy back of this kind of thing may be sincere but its sincerity does not save it from being false. It is false because it is blind. It misses completely the whole meaning of the cross.

The old cross is a symbol of death. It stands for the abrupt, violent end of a human being. The man in Roman times who took up his cross and started down the road had already said good-by to his friends. He was not coming back. He was going out to have it ended. The cross made no compromise, modified nothing, spared nothing; it slew all of the man, completely and for good. It did not try to keep on good terms with its victim. It struck cruel and hard, and when it had finished its work, the man was no more.

The race of Adam is under death sentence. There is no commutation and no escape. God cannot approve any of the fruits of sin, however innocent they may appear or beautiful to the eyes of men. God salvages the individual by liquidating him and then raising him again to newness of life.

That evangelism which draws friendly parallels between the ways of God and the ways of men is false to the Bible and cruel to the souls of its hearers. The faith of Christ does not parallel the world, it intersects it. In coming to Christ we do not bring our old life up onto a higher plane; we leave it at the cross. The corn of wheat must fall into the ground and die.

We who preach the gospel must not think of ourselves as public relations agents sent to establish good will between Christ and the world. We must not imagine ourselves commissioned to make Christ acceptable to big business, the press, the world of sports or modern education. We are not diplomats but prophets, and our message is not a compromise but an ultimatum.

God offers life, but not an improved old life. The life He offers is life out of death. It stands always on the far side of the cross. Whoever would possess it must pass under the rod. He must repudiate himself and concur in God’s just sentence against him.

What does this mean to the individual, the condemned man who would find life in Christ Jesus? How can this theology be translated into life? Simply, he must repent and believe. He must forsake his sins and then go on to forsake himself. Let him cover nothing, defend nothing, excuse nothing. Let him not seek to make terms with God, but let him bow his head before the stroke of God’s stern displeasure and acknowledge himself worthy to die.

Having done this let him gaze with simple trust upon the risen Saviour, and from Him will come life and rebirth and cleansing and power. The cross that ended the earthly life of Jesus now puts an end to the sinner; and the power that raised Christ from the dead now raises him to a new life along with Christ.

To any who may object to this or count it merely a narrow and private view of truth, let me say God has set His hallmark of approval upon this message from Paul’s day to the present. Whether stated in these exact words or not, this has been the content of all preaching that has brought life and power to the world through the centuries. The mystics, the reformers, the revivalists have put their emphasis here, and signs and wonders and mighty operations of the Holy Ghost gave witness to God’s approval.

Dare we, the heirs of such a legacy of power, tamper with the truth? Dare we with our stubby pencils erase the lines of the blueprint or alter the pattern shown us in the Mount? May God forbid. Let us preach the old cross and we will know the old power. (A. W. Tozer, Man, the Dwelling Place of God, 1966)

The difference between the dead old man and the flesh

January 30, 2009

Summary from “The works of Christopher Love” volume 1.
From “Who were the puritans” by Matthew McMahon, lesson 8:

Some Bible verses first:
Romans 6:6
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Eph. 4:22
That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

Colossians 3:9
Lie not one to another, seeing that ye have put off the old man with his deeds;

Romans 7:5-6
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

Now, the syllogism with 17 points

1. What is the old man? 
It’s not the sinful nature. The old man is the man, or state of being  in the unregenerate state. The state of the stony heart, the state of being under the dominion of sin.
There’s remnants of the sinful nature, but the old man is gone, he’s dead.

2. What nature is the old man (with the stony heart) dominated by?
It was dominated by the sin nature, or the flesh

3. What does God fully remove from us when we are saved? (what does He take out)
The old stony heart has been removed.

4. What does God replace the stony heart with?
He replaces it with a new heart:
Ezekiel 36:26
A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
Heart = will, emotion, inner man, affections toward God

5. Regeneration or receiving a new heart, instills in us what?
According to what Jesus says to Nicodemus and to the disciples in many of His discourses:
New principles of life have been instilled in us, that is the new man, the regenerate man, we have a new man now that’s living.

6. Do we have our old heart, or has God given us a new heart?
We have a new heart, and the old heart is taken away, it no longer exists

7. Can the old man live without his heart?
(the old man whose heartbeat was of the stony heart and that heart is ripped out and a new heart is put in, that is not akin to the old man, can the old man live without his heart?)
No, he cannot live without his stony heart

8. Is the old man dead?
Yes. He is dead. Dead as a doornail. Very important.

9. Though God instilled in us a new principle of life, killing the old man who is now dead, did He also remove the sinful nature from us? (the flesh)
No

10. Why?
To be discussed in a next lesson by Matthew McMahon

11. What is the flesh?
The corruption nature of man by original sin (corruption understood by habit or as an act)

12. Are Christians dominated by sin?
The old man was dominated by sin.
No, the Christians are dominated by the Holy Spirit

13. Also the answer to the “why” not dominated by sin.

14. What is the old man?
We were a certain kind of man, but now this man is crucified, he’s dead.

15. Distinction between the old crucified man and the flesh.
(basic distinction that Paul, the reformers, and the puritans make)
The flesh is the sinful nature, the remnants of it is still left in us.

16. Do Christians do currently war against the flesh?
Yes, by all means.

Romans 13:14
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
2. Corinthians 12:7
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
Whether physical or spiritual, it doesn’t matter. “Lest I be exalted”.
Gal 5:24
And they that are Christ’s have crucified the flesh with the affections and lusts.
In that context, does “crucified” mean “dead”?
In Paul’s context dealing with Jesus dying on the cross, we know He’s talking about deadness, but is it the same here? Is the sinful nature dead? 
The old man is dead. Is the sinful nature dead? 
No, it’s not dead, it’s not completely crucified.
“Crucified” doesn’t always mean “dead”. It always means that it will ultimately die, (when the Christians get to heaven), but not necessarily right here on the spot.
Crucifixion is a long, arduous death.
When you’re the roman soldier constantly watching the flesh as it dies on the cross, but desires to have its resurrection, you must not allow it.
Ephesians 2:3
Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

The flesh still wants to revive those former lusts and you want to kill it. That’s the idea of mortification.
17. The flesh is looking to the old man to revive.
The old man is dead, but the flesh is still around and it’s looking for the old man.
The flesh doesn’t know that the old man is dead and it’s looking to resurrect, to revive the old man.
It is looking to conquer the old man, as it has done before, but guess what it runs into.
It runs into the Spirit.  The Father, the Son and the Spirit who dwell in the Christian.

Think of yourself like of those lion hunters on a safari trip, and of the flesh like  of a big lion. You’ve wounded the lion severely, you’ve shot it, it’s bleeding, in a manner  in which it is going to die, but you’re still on your guard, because the lion doesn’t know it’s gonna die so even in the end of its life, even as you’re mortifying it is trying to sink its teeth into you, it is still trying to destroy you.
A beast who has been severely wounded by a hunter tries in every possible way to stay alive.
It is still dangerous, maybe more dangerous in the last hours than any time in its life.

So this is the sinful nature, the dangerous lion that desires to devour us.
And it is bleeding.
And it will be bleeding for the rest of our life, until either we die, or Christ returns.
The old man is dead, and sometimes we act stupidly, trying to revive the old man, to put him back on, and we’re not supposed to be doing that. We’re supposed to live for Christ. 

Romans 8:13
For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.