Category Archives: True Christianity

When the Church is the Church

words words wordsRecently, I experienced a season of being fainthearted.  I was discouraged, and I wasn’t certain that there was hope.  Webster’s defines fainthearted as “lacking courage or resolution”.  In other words, being fainthearted means feeling a strong sense of discouragement, even being tempted with despair.

That was me.  I was experiencing spiritual warfare whereby I was being tempted to quit trusting that God is sovereign, in control, and that Romans 8:28 was holding true not only for me, but for His church.  Romans 8:28 says, “and we know that for those who love God all things work together for good, for those who are called according to his purpose” (ESV).  I was tempted to doubt that.

Yes (wait, was there a question?).  Yes.  Even pastors are tempted to despair and can become fainthearted.  And I succumbed.  I was fainthearted in the midst of looking at students in the face and preaching to them of the importance of trusting and believing Romans 8:28.  And there were a few close brothers and sisters in Christ who knew.  Instead of chastisement, instead of calling into question whether or not I should be pastoring, instead of condemning, these brothers and sisters (knowingly or not, but I like to think knowingly) encouraged me.

1 Thessalonians 5:14 says this, “and we urge you, brothers, encourage the fainthearted, be patient with them…” (ESV).  My dear brothers and sisters in Christ encouraged me.  They encouraged me by telling me that they were proud of me, that they appreciated me, and so forth.  But most of all, and most importantly, they encouraged me with Jesus.

It’s these conversations within the body of Christ that are meant to be, from God, a grace to those who hear.  The full verse of 1 Thessalonians 5:14 says, “and we urge you, brothers, admonish the unruly, encourage the fainthearted, help the weak, be patient with them all” (ESV).  This verse is a verse of grace for the church.

Often, we hear people say that “it is the Holy Spirit’s job to convict people”.  Which, yes, is true.  But what they mean is this, “therefore, I ought to not say a word to them and just sit back and do nothing”.  In that same vein, in order to be consistent, these same people would have to say that “it is the Holy Spirit’s job to encourage people, so I ought to not say a word to them and just sit back and do nothing”.

Man.  I am so glad these brothers and sisters understand that the means that the Holy Spirit uses to convict and to encourage are the words of truth that we speak to each other.  Along those lines, I want to give three ways that our words of truth are meant to be a grace of God to the church.

1. Admonish the unruly

What other types of words ought we to say to the unruly person living in sin?  Ought we to encourage the liar, “keep on, buddy, you’re doing great!”?  No!  That would absurd.  The appropriate words of truth that believers are to speak to these are words of admonishment.

Yes, words of admonishment ought to be done with graciousness, love, humility, and gentleness.  But, none the less, they need to be said to the unruly.

2. Encourage the fainthearted

These are types of words of truth that were spoken to me recently.  Generally, these types of words are shown at times of grief and celebration, but rarely are we so spiritually connected with one another that we recognize that sometimes people are simply fainthearted.

What other words would we speak to the fainthearted?  Words of admonishment?  Could you imagine?  “You are in despair, but shame on you!”  Again, how absurd!  The appropriate words of truth believers are to speak to these are words of encouragement

3. Help the weak

This category begins with words of truth, and I call these words of action.  Of course, they mean nothing if not put into practice.  So, for instance, if a sister in Christ is weak and is in need of a ramp built on the front of her house to get down off of her porch, the words of action become a physical help to her.  “I will build you a ramp to help you.”

But notice I said words of action.  That means we don’t just tell people we will help them, but we actually help them.  These people do not only need words of encouragement, and they certainly do not need words of admonishment.  These people need help.


The rest of 1 Thessalonians 5:14 says “be patient with them all” (ESV).  When we experience unruly people, or fainthearted people, or weak people, we are exhorted to be patient with them.  We are the church, and we are called to faithfulness to the Lord and faithfulness to one another.  When the church is the church, the Lord honors and blesses the people.  I have been blessed by the church being the church.


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Filed under Church, Encouragement, Scripture, Spiritual Growth, Spiriual Disciplines, True Christianity

Make Your Calling and Election Sure


2 Peter 1:10 says “Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fail (English Standard Version).”  Self-reflection and introspection are often neglected in Christianity today.  Why?  Are we too busy?  Are we too prideful?  Do we have it already figured out?  Peter gets at something real quick in 2 Peter, and that is the fact that there are people who are professing to be Christian who are not really Christian.  Peter gives some quick, distinctively Christian qualities before v. 10.  He says in v. 5-7:

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love.

Peter says these qualities are the qualities of someone who can make sure he is truly called and elect by God unto salvation.  Peter really gets at the heart of the matter quick, because in the rest of 2 Peter, Peter is going to lay down the gauntlet.  You know Peter is serious when he opens the letter like this: “Simeon Peter, a servant and apostle of Jesus Christ, to those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ…(2 Peter 1:1, ESV).”  What’s my point?  The point is that right off of the bat, Peter is separating people who actually have saving faith (to those who have obtained the same faith of the apostles, the faith in Jesus Christ) from those who only claim to have saving faith.  How does Peter separate them?  We have already seen the qualities Peter says are of those who have actually obtained saving faith in Jesus Christ:

  • Faith
  • Virtue (or excellence)
  • Knowledge (knowledge about who God is, since this is the highest form of knowledge)
  • Self-Control (which is really spirit-control, though true believer’s will have the power to be self-controlled)
  • Steadfastness (unwavering, unyielding trust and patience)
  • Godliness (holiness, because God is holy)
  • Brotherly Affection (love for the church, the brothers and sisters in Christ)
  • Love (general lovingness for God and for people)

But Peter doesn’t just give a check-off list for people to see whether or not they are actual believer’s in Jesus Christ.  He says for people to be diligent to make their calling and election certain.  This word diligent has an urgency behind it.  Peter wants people to be urgent, to not wait, to precisely and carefully self-examine themselves to see whether or not they are in the true faith.  I wrote a blog about what is meant by true faith, which can be read here.  Jude says something similar in Jude 3, “I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints (ESV).”  Later, in 2 Peter 3:14, Peter again exhorts “therefore, beloved, be diligent to be found by him without spot or blemish, and at peace (ESV).”  Again, Peter says in 2 Peter 3:17, “You therefore, beloved, take care that you are not carried away with the error of lawless people and lose your own stability (ESV).”

In 1 John, John writes of different tests which we can do to be confident of whether we are in the faith or not.  The other night during our Wednesday night youth group worship service, I read through some of these tests and made the point that these tests will either confirm for you that you are in the faith or will confirm for you that you don’t actually have saving faith.  One student remarked that the tests were “harsh”.  I responded in affirmation, affirming that indeed it is harsh and it is difficult.  In fact, I made mention that Jesus says it is “impossible”, at least for us on our own.  But with Christ, all of these things will come and will only serve to better confirm our Lord and Savior Jesus Christ and that we are saved by Him and in Him.

David writes of self-examination in Psalm 139:23-24, “Search me, O God, and know my heart!  Try me and know my thoughts!  And see if there be any grievous way in me, and lead me in the way everlasting! (ESV)”  Jesus says in Matthew 7:21-23:

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

These are but a few of the places in Scripture where we either see the writer doing self-examination or exhorting us to do self-examination, which is precisely what Peter is doing in 2 Peter 1:10.  Be diligent to self-examine yourself to make your calling and election as a believer in Jesus Christ certain.  The point is not to cause doubt.  The point is to cause security in the life of the believer!

But, each time self-examination is either being done or is exhorted to be done, there is always a hint of false faith.  So, why should we do self-examination according to Peter, Jude, John, David, and Jesus?  So that we will know that we are not following a false faith, a faith which will not save.  The false faith is tied into what we do, such as in the Matthew 7 passage where Jesus calls people who trust in what they do “workers of lawlessness.”  Peter’s point with the qualities in 2 Peter 1 is that the qualities only serve as evidence, or proof, of existing saving faith.  The qualities are qualities that are birthed out of a true faith that saves.

So, what is the true faith versus a false faith that doesn’t save?  True faith is only in the person and work of Jesus Christ.  False faith can be identified in a number of different ways, but here are a few identifiers of false faith:

  • Belief in self-works for salvation (Matthew 7:21-23, Ephesians 2:8-9)
  • Hatred for the body of Christ (1 John 3:11-18)
  • Love for the world (1 John 2:15-17)
  • Disobedience towards God in habitual patterns (1 John 2:4, 1 John 3:9-10)
  • Denial of the person and work of Jesus Christ (1 John 2:1-6)

These are only a few, but these are a good starting point.  Let’s turn the negative around and view this positively.  Let’s look at the true faith which is only in the person and work of Jesus Christ.  What is meant by the person and work of Jesus Christ?

The person of Jesus Christ means that Jesus is the God-man, 100% God, 100% man, and He alone is mediator between God and man (1 Timothy 2:5).  But this isn’t all there is.  The person of Jesus Christ is also tied to the holiness and perfection, or the righteousness, of Jesus Christ (2 Corinthians 5:21, Hebrews 4:15).  This means that Jesus is able to be our mediator because He is perfectly righteous.  He alone is worthy to open the scrolls in Revelation 5:5, when one of the elders says to John, “weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that He can open the scroll and its seven seals. (ESV)”  John then says in v. 6 that He sees a “Lamb, standing, as though it had been slain (ESV).”  The slain Lamb is the Lion of Judah, the Root of David, the One worthy to open the scroll.  Why? Because of His righteousness.  So, when a person comes to saving faith, they believe in Jesus because Jesus had no sin, and thus conquered sin and death via the resurrection.  Therefore, the convert believes he can have new life, or, as Jesus says in John 3, to be born again.  The convert may not recognize this in full, but in simple form, this is one aspect of the gospel, of saving faith, the person of Jesus.

The work of Jesus is directly and necessarily tied to the person of Jesus.  Why was Jesus able to conquer the grave?  Because sin had no hold on Him, He was perfectly holy and righteous and blameless.  So the saving person of Jesus means that we take on His righteousness, and the saving work of Jesus means that our sin debt is paid in full, and thus we are justified (it’s literally just as if I died – justified).  The work of Jesus is known as propitiation, which is a fancy word which means that the wrath of God is satisfied for sinners in Jesus.  The sacrifice Jesus made on the cross is enough to pay the price for sinners.

So, does it matter?  Does it matter what we lead people to believe about saving faith?  Does it matter what someone who wants to be saved believes?  Well, we certainly don’t think people need to affirm every doctrine, or even these doctrines in depth in order to be saved, else salvation would be tied to doctrine more than it actually is.  But, yes, it does matter what a person who wishes to be saved believes.  He at minimum must believe in the person (righteousness of Christ which gives me new birth) and work (propitiation, which pays the penalty for my sin) of Jesus Christ.  Believe in the Lord Jesus, and you will be saved.  But what about Jesus?  That He was a good man? No.  That He healed people? No.  That He loved people? No.  That He helped people?  No.  Believe that He alone is the righteous One, that in Him you are born again, and that by His work on the cross your sin is paid in full.  Those other things are important, and must be affirmed, but are not necessary for affirmation at the time of conversion.

What is all that? Simply, theology.  A person wishing to be saved must have a theological belief about Jesus in order to be saved.  The theological belief is the person and work of Jesus Christ, which is simple form of rich and deep doctrines such as imputed righteousness and propitiation.  It matters what we believe.  Peter, John, David, Jude, Jesus, and several others in the Bible agree.  We ought not dare disagree with them.  We need to re-evaluate sayings I have seen recently, such as “theology has a place, but is not primary”, or “we don’t need to be theological in order to be effective in winning people to Jesus”.  Yes.  We do need theology.  Without it, there can be no true faith.

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The False Gospels of Antinomianism, Legalism, and Liberalism

fingers pointing

When Hollywood or political figures create a buzz for Christians, it is usually because we (Christians) are against what they have said or what they are doing.  We know these as commonly termed culture wars. A culture war is something where (at least) two sides sit opposed to each other and believe that what is best for society is their side and their view points.  Several culture wars are happening currently in Western society, and I would go so far to say that this is indicative of God’s judgment on our society.  This post is not a theological discourse of the judgment of God, so suffice it to say that in reading Romans 1, God gives people what they want, and that is often the very judgment of God.  Romans 1:21-25 says:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.  Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.  Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever!  Amen. (English Standard Version, emphasis mine)

God gives people what they want when they don’t want Him – He gives them exactly the thing that they think will make them happy.  The point?  It won’t make them happy, only God can make them happy.

We as Christians see different culture wars happening and we are prone to lash out on social media.  We have a stigma about us that we are haters, judgmental (I assume in a condemning way, although when most people use this term, they don’t *actually* know what the Bible says about judgment), and bigots.  Of course, the irony is that in their accusations of us being intolerant, they want us to be tolerant.  The problem for them is that they cannot tolerate our views, so the tolerant become the intolerant.

The reason for writing this blog post is to warn and exhort believer’s to only post truth.  Post the whole truth or none of it.  If we want to be the light of Christ to the world, we must give the whole truth of who Christ is.  I generally see three categories of postings from Christians in response to cultural wars:

  1. Your sin is wrong!  The Bible says that is wrong, you shouldn’t do it, etc. etc.  (Legalism)
  2. (In response to #1) Just come to Jesus as you are, find His love for you, and He will take care of you because He loves you! (Antinomianism, also called “easy believism”)
  3. Just have faith, in whatever it is you believe in, and in the end we will all reach the same God (Liberalism)

I will give a short answer to each of these categories.  Before I do, let me be clear: we need clarity.  And we also cannot be silent.  As a theme of my last few blog posts, I have sought to articulate the need for defending the true faith of Christianity as opposed to what we see in much of Christianity today – “pop-culture Christians” who could care less about right thinking.  In doing so, I have challenged believers to think highly about everything.  We don’t have anything better than what the Bible has to say, so in our thinking highly about particular things, we ought to primarily and most importantly be thinking biblically and theologically about every issue.  After all, everything bears the weight of representing and reflecting the glory of God.  To that end, we as Christians have something better than each of these three responses above.  We have the whole truth.  Let’s be clear truth communicators, and remember, giving only part of the truth of the gospel is changing the gospel, which then it becomes no gospel, at least no Christian gospel.

1. Legalism

Legalism is that way of thinking that demands Christians hold to the Old Testament law in order to receive divine favor.  This way of thinking demands of people to become holy, so that you will be holy.  I hope the problem with this jumps out at you, but if not, here is what is wrong with this thinking – it is backwards!  The gospel is not to call people to conform to our moral code so that they will be saved.  Instead, the gospel calls people to Christ so that they can repent and turn away from their sin, and then they will be saved.  Apart from the Holy Spirit giving someone a new heart that wants to worship God and only God, we cannot and should not expect sinners to want to conform to our standard of morality.

In the story about the woman caught in adultery (John 8), the Pharisees bring this woman to Jesus and ask Jesus if they ought to stone her, because after all, the Old Testament law says she should be stoned.  Jesus responds with “let him who is without sin among you be the first to throw a stone at her (v. 7, ESV).”  Jesus was denying validity to legalism and its demands.  Legalism demands righteousness before salvation.  The gospel that saves says that righteousness only comes after salvation.  This is the point Jesus makes.  And don’t forget, Jesus absolutely does deal with her sin.  The last thing He tells her is “go, and from now on sin no more (v. 11, ESV).” 

Our response to culture and to people on social media ought not to be legalism in its demands.  Yes, it is true that their sin is wrong, but that isn’t our message, it is only the beginning of our message.

2. Antinomianism

Antinomianism is also termed “easy believism” because it essentially tells people to come to Jesus just as you are, and you can stay just as you are.  In the Pocket Dictionary of Theological Terms, antinomianism is defined as “an ethical system that denies the binding nature of any supposedly absolute or external laws on individual behavior.  Some antinomianists argue that Christians need not preach or practice the laws of the OT because Christ’s merits have freed Christians from the law.”

In response to the legalists, I have seen person after person, usually a well meaning brother or sister in Christ, rant about those ranting.  They will post something to the effect of this: “I am tired of seeing believers post against this issue because our message isn’t that, our message is love and we should love people and call them to Jesus and He will take care of them”.  Just like in legalism, this is only partly true.  In this system, though, we tell people to come to Jesus and that your sin won’t condemn you in Him and in Him you will have a better life.  This message is missing one huge aspect of the gospel – the gospel starts with us as sinners.  Jesus saves us from sin, from our former life.

In John 8, the antinomian would have Jesus only tell the adulterous woman “neither do I condemn you”, which Jesus actually does say to her (v. 11a).  But that isn’t all that is said – Jesus calls her to repent from her sin by adding “and from now on sin no more” (v. 11b).

Our message to non-believers and to culture is not a message of easy believism, rather it is a message of repentance and faith in Jesus Christ.  We ought to be careful that we don’t attempt to sugar coat the gospel in attempts to draw people in, only to “lay the hammer” on them once they are in by telling them they need to change their entire way of thinking and way of life (repentance).

Legalism says you must be righteous to be saved.  Antinomianism says Christ was righteous for you, so it doesn’t matter what you do before or after you believe, as long as you believe, you will be saved.

3. Liberalism

Liberalism is the increasingly popular idea that everyone is on the path to God, we just all take different roads to get there.  I see this posted by people who claim to be Christians, and I just cringe.  Our message is absolutely not a universal approach to God and to deep questions of existence.  Simply looking at John 14:6 will answer for us why – Jesus says, “I am the way, and the truth, and the life.  No one comes to the Father except through me (ESV, emphasis mine).”

I recently taught a group of high school students this truth.  In it, I used what I think to be a helpful illustration.  Liberalism and pop-culture seeks to say that we are all on the path to God, we just use different approaches.  I use the illustration of a mountain.  In liberalism, we are all at the bottom of the mountain, and God, or nirvana, or reincarnation, or whatever you believe about the end or eternity, is at the top of the mountain.  We are all – Christians, Jews, Muslims, Atheists, Buddhists, ect. – on the same mountain, we just take different roads to get to the same point at the top.

The true message of Christianity is 100% against this idea.  I like the illustration of a maze.  In a maze, everyone starts out at the same starting point.  To get to the end, there is only one way that leads out.  Other ways may seem right, but in the end, it only leads to a dead end or may even lead you back to the starting point.

The message of Christianity is that only the God of the Bible will satisfy your soul.  Your sin will not satisfy you now or for eternity, so repent of your sin, but turn to Jesus Christ, who will satisfy your soul, now and for eternity.  There are many other religions in the world, but only one has God rescuing people out of the mess of life and out of sin and into the state of true blessedness, now and forever.

As Christians, let’s not mix our messages.  Let’s not preach a one-sided gospel.  We have something better – we have the whole truth of God’s Word and the gospel.  The true Christian gospel is not legalism, it is not antinomianism, and it is not liberalism (all-inclusivism).   So, don’t fall into the trap of appearing to be any of those, because each of those will only lead people either away from God or into something that isn’t really God.

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The Ugly and Uncomfortable Truth About Sin

Sin is one of those topics that seem to make many Christians uncomfortable.  There are several reasons why.  One reason is that they think that by bringing up the issue of sin, they are being judgmental and they think it is wrong.  A second reason is that they would rather focus on the new life we have in Christ, after all, doesn’t the Bible teach that God separates our sin from us as far as the east is from the west (Psalm 103:12)?  A third reason is that they don’t know or don’t believe the full effects of sin and what it means for us as humans.  A fourth reason is that they think Jesus accepted sinners as sinners and never dealt with their sin, but comforted them and helped them, which is not what the Pharisees did.  They believe the Pharisees only wanted to deal with sin and keep the law and condemn people who didn’t, so, in efforts to not be like the Pharisees, they just don’t deal with sin.

My first response is to encourage all Christians to think highly about every issue, including the issue of sin.  There is truth in each of these reasons that sin makes us uncomfortable, but I believe that none of these reasons suffice as a reason to not deal with sin.  I will make efforts to deal with each of these categories from a biblical perspective.  A main doctrine of our faith is the doctrine of sin and man.  What does that mean?  It means we need the Bible as our source for what we believe and what we do in regards to sin.  Therefore, each response to these four reasons will be explicitly and unapologetically grounded in the Bible.  For more on the need for high thinking about true doctrine, read my blog post about true Christianity here.  Below, I will seek to answer biblically each of these reasons.  The bold type heading will be the objection to dealing with sin, and the subsequent paragraph will be the response.

1. If we bring up sin and seek to deal with people’s sin, we are being judgmental, and being judgmental is wrong.

The words “don’t judge me bro” have become a popular phrase in our culture.  The main thrust of this idea comes from Matthew 7:1, which says “Judge not, that you be not judged (English Standard Version of the Bible).”  Sadly, this way of thinking is similar to the popular way of thinking in our culture of individualism and self-seeking attitudes.  The Burger King slogan “Have it your way” is as telling as anything in this discussion.  Why did BK market using that slogan?  Because they understand that the generations currently alive (young and old) have a self-seeking drive:  I want things my way.  When someone begins or attempts to confront our sin, we automatically take this defensive posture.  We think, “whoa man, that’s my business, not yours”.  But this way of thinking is not what Jesus’ point was in Matthew 7.  The larger context of Matthew 7 is found in the proceeding verses of Matthew 7:1.  Matthew 7:1-5 says:

Judge not, that you be not judged.  For with the judgment you pronounce  you will be judged, and with the measure you use it will be measured to you.  Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?  Or how can you say to your brother, “Let me take the speck out of your eye,” when there is the log in your own eye?  You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (ESV, emphasis mine)

The emphasis at the end of this passage is telling.  I interpret this passage to mean this – don’t automatically first seek to deal with other people’s sins.  First, deal with the sin in your own life, and as you do that, then you will be more equipped and more able to rightly deal with other people’s sin.  The argument that is in this first objection would argue that this is only one way of interpreting this passage.  After-all, they would interpret this passage as Jesus telling us not to judge (don’t judge me, bro!).  It is true that several passages of Scripture can have multiple interpretations.  Suffice it to say that there is a right way to interpret each passage of the Bible.  There is a singular meaning.  Why say this?  Because there is a right way and a wrong way to interpret Matthew 7.  One of the best and most sound ways to interpret difficult passages (those passages which could seem to have multiple ways of interpreting it) is to search the rest of the Scriptures.  In John 7:24, Jesus also says “Do not judge by appearances, but judge with right judgment (ESV, emphasis mine).”  We need not look any further to see that it seems that Jesus is saying two different things.  On one hand, Jesus says Judge not, and on the other hand, He says judge rightly.  In light of John 7:24, I believe the more appropriate and accurate interpretation of Matthew 7 is the one I have presented instead of the one that is presented within the framework of this first objection to dealing with sin.

It is certainly true that people (even Christians, even well-meaning Christians) will sometimes abuse this responsibility that we have.  That’s why there are several other Scriptures which give us parameters and foundations for executing right judgment.  Some of which are:

  • Galatians 6:1 – “Brothers, if anyone is caught in any transgression (SIN!), you who are spiritual should restore him in a spirit of gentleness.  Keep watch on yourself, lest you too be tempted.” (Sounds an awful lot like what Jesus said in Matthew 7, according to my interpretation)
  • Psalm 141:5 – “Let a righteous man strike me – it is a kindness; let him rebuke me – it is oil for my head; let my head not refuse it.” (The restorative judgment is kindness!  It ought to be like oil on our heads – oil that heals my spiritual sickness – SIN!)
  • 2 Corinthians 2:5-7 (I reference this because this passage does not encourage us to ignore sin, but rather deal quickly with it, forgive, and move on from it in love) – “Now if anyone has caused pain, he has caused it not to me, but in some measure – not to put it too severely – to all of you.  For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.”
  • Hebrews 12:12-17 – “Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed.  Strive for peace with everyone, and for the holiness without which no one will see the Lord.  See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal.  For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.” (We are to see to it that each one of us remains holy by seeing to it that we are not in sin, lest we turn out like Esau who was unable to repent!)
  • James 5:19 – “My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.” (what covers a multitude of sins?  LOVE!  It is LOVING to confront sin, thereby saving souls from death!)

The list could go on, but because of limited space, this list is at minimum a good foundation to begin to understand how and why we should judge.  I actually believe that if we agree and follow this first objection, we are actually doing the body of Christ much harm and are acting most unlovingly towards each other.  There is absolutely a difference between judging condemningly and judging righteously.  I will address judging condemningly in the fourth objection.

This objection is also what has birthed the popular cliché “love the sinner, hate the sin”.  This cliché has taken pop-Christianity and culture by storm.  Any time someone attempts to call something sin, this statement is immediately claimed.  My problem with this statement is that it just isn’t what the Bible says.  I will deal more robustly and holistically with a biblical view of sin under the third objection.  For now, this cliché needs to be tossed out.  If you think you like this statement, let me ask you a question.  Do you have something better to say than the Bible?  I will answer that for you.  No.  You don’t have anything better to say than the Bible.  And certainly the Bible deals with sin in a much more definitive way and robust way than just “love the sinner, hate the sin”.  So, instead of giving people what they want to hear and “itch their ears” (2 Timothy 3:4), give people truth, the whole truth, and nothing but the truth (how’s that for a cliché?)

2.  If all we do is deal with sin, aren’t we missing the new life in Christ?  Doesn’t Jesus want to compel us and propel us in this new life we have with Him, instead of living in our past and dwelling on sin?

This objection to dealing with sin is like wearing a patch over one of your eyes.  You may still be able to see, but your entire faculty of your senses has to be relearned and reprogrammed to functioning with one eye instead of two.  The gospel has two eyes, and this objection covers one of them in efforts to focus more finely on the other.  Yes, Jesus wants us to not focus on our pasts.  But, as believer’s, the only gospel that has saved us is the gospel that focuses on who we are at the time of salvation.  In the moment of our conversion, we are saved from something, sin.  Jesus dealt with our sin, yes, but this does not mean that we don’t have to as a result.  In one sense, though, we don’t have to deal with our sin.  Our punishment has been paid by Jesus on the cross, spilling His blood and covering the mercy seat by His sacrifice.  He is the scape-goat, and He separates our sin as far as the east is from the west when we believe and trust in Him and His work of death and resurrection.  However, this isn’t the end of the story.  We aren’t in the afterlife yet.  We still have a process of salvation which the gospel writers exhort believers to work out and live out – free from sin!  No, we do not have to make any payment for our sin.  We can’t be good enough, we can’t do any number of things or say enough confessions to pay any of our debt.  Salvation has been paid for – in full – by Jesus.  It is His payment that has been accepted on our behalf (2 Cor. 5:21), He and He alone was good enough (2 Cor. 5:21), His work alone saves (Eph. 2:4-9).  But this doesn’t mean that we are in the clear when it comes to working out our salvation.  This is in the realm of the doctrine of sanctification.  Yes, we are holy.  But also yes, we are to continue to become holy.  How do we continue to become holy?  By putting our sin to death!

So, the gospel in one “eye” is focused on sin, and in the other “eye” is focused on new life in Christ.  The new life in Christ is only attained by Christ dealing with our sin so that we can continue to kill our sin.  When we are converted, sin doesn’t just run away and quit trying to be our master.  In some regards, sin “ups its game” to try and get us to fall even harder!  Consider these passages:

  • Philippians 2:12-13 – “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation (living the new life in Christ by continuing to kill your sin) with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.”
  • 1 Corinthians 15:10 – “But by the grace of God I am what I am, and his grace toward me was not in vain.  On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.”
  • 1 Peter 5:8 – “Be sober-minded; be watchful.  Your adversary the devil prowls around like a roaring lion, seeking someone to devour.”
  • Genesis 4:7b – “…Sin is crouching at the door.  Its desire is for you, but you must rule over it.”
  • Ephesians 4:27 – “…and give no opportunity to the devil.”
  • Ephesians 6:11 – “Put on the whole armor of God, that you may be able to stand against the schemes of the devil.”

The exhortation of the Bible is clear: be on guard against sin and the devil.  Continue to fight the sin that still so easily entangles you and clings so closely (Hebrews 12:1), or else it will master you.  The Apostle Paul understood the continued power of the mere presence of sin around him.  In Romans 7:15, he writes “For I do not understand my own actions.  For I do not do what I want, but I do the very thing I hate.”  If Paul writes of his own continued struggle and need to fight to kill sin, how much more do we!  This does not mean that this is the central focus of our lives as Christians.  We ought to be living in the new life that Christ has saved us for.  Again, the Bible gives us the way to kill our sin.  Colossians 3:2-3 says “Set your minds on things that are above, not on things that are on earth.  For you have died, and your life is hidden with Christ in God.”  Romans 12:2 says “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

On one hand, I live a new life in Christ.  On the other hand, I can only live that new life if I am continuously and mercilessly killing my sin.  We need both sides of the gospel, not just one.  If we remove one side, we create another gospel entirely.  This second objection to dealing with sin has “Joel Osteen” written all over it.  Time and time again he has said he does not want to talk about sin because he wants to talk about higher things to his people.  The problem is that Jesus talked about sin and hell more than any other subject.  To miss sin is to miss a part of the gospel, and to miss a part of the gospel is to change the gospel.

3. Why should we deal so seriously and intensely with sin when it isn’t all that bad?  Generally speaking, people are mostly good.  What we need is just a few minor improvements or adjustments, right?

These statements are from a neo-orthodox point of view.  This is liberalism at its best in regards to sin.  Liberalism seeks to make much of mankind, and in so doing belittles sin and makes it seem not all that bad.  Here are some easy and simple things, but truthful things, that the Bible says about man and what sin has done:

  • We are spiritually dead because of sin (Ephesians 2:1, 5; Colossians 2:13; Ezekiel 37:1-4)
  • We are alienated from God because of sin (Colossians 1:21; Ephesians 2:12; Ezekiel 14:5; Genesis 3)
  • We are totally depraved because of sin (Romans 3:9-18, 8:7-8, 7:18; Ephesians 2:3)
  • We are enemies of God because of sin (Romans 5:10; James 4:4; Colossians 1:21)
  • We desire creation rather than the Creator (Romans 1:25; Isaiah 28:15; Jeremiah 10:14; 2 Thessalonians 2:11-12)
  • We sin because we are sinners, rather than becoming sinners when we sin (Ephesians 2:1-4; Galatians 5 – Emphasis on old nature.  Also, Martin Luther’s book The Bondage of the Will makes this crucial point.  Man, in his natural state, is a sinner, and will therefore sin.  We sin because we want to sin.)
  • God’s wrath is burning hot against sin and sinners (Romans 1:18; Ephesians 5:6, 2:3; Genesis 6-9 – Noah’s Ark and the Great Flood; Exodus; and so many more examples).

These are but a few of the important things that the Bible says about sin.  For a more complex dealing with the doctrine of sin, go to this website.

Sin is too big and too important for us to casually move on from.  To hold a low view of sin is to hold a low view of Christ.  I think that the highest view of sin and its effects, meaning, the most devastating and most terrifying view of sin is actually the only view which magnifies Christ.  The light shines the brightest in the…DARK!  Bursting forth out of darkness (sinfulness) and into the light (Christ), this is what it means to be a Christian.  It is a theme of Scripture that God’s people are often tempted (and most of the time fall back) into the darkness.  So, sin is something to take seriously and have a high view of.  It means too much to miss and not deal with, especially in the body of Christ.  God took sin so seriously amongst His people that He actually struck people dead because of their sin.  Achan was struck dead in the book of Joshua because he disobeyed the command of the Lord.  Ananias and Sapphira were struck dead in the book of Acts because of the deceitfulness in their hearts and their pride which led them to want to have a certain standing in the church, but their actions said otherwise.  In both cases, God struck them dead – because of their sin!  Too much is at stake to simply ignore it or even have a low view of it.  Pick up a good systematic theology book or a topical Bible or do some research on your own as to the doctrine of sin.  I promise, the more you learn about the devastating effects of sin, the sweeter Christ will become to you!

4. Jesus was opposite of the Pharisees.  All the Pharisees wanted to do was judge people in their sin and hold people to the law.  Jesus just hung out with sinners and accepted them as they were.  In fact, Jesus said “you who has no sin can cast the first stone”.  So, there, we shouldn’t deal with sin because Jesus didn’t deal with sin.

Jesus absolutely hung around the sinners of His day, and I think that is commendable and good reason for us to seek to be around unbelievers in our day.  But Jesus didn’t merely hang around sinners.  He also didn’t only hang around sinners.  How do we know what the Pharisees were like?  Because they were constantly confronting Jesus, trying to trap Him and trick Him into slipping up.  But when Jesus was with the sinners, what was He doing?  Jesus was on mission with them.  And His mission and message were clear – “repent (turn from your SIN!) and believe” (Mark 1:15; Matthew 3:2; Acts 19:4, 20:21; Hebrews 6:1).  Not only that, but Jesus had other things to say about sin.  Luke 13:3, Jesus says “No, I tell you; but unless you repent, you will all likewise perish.”  John the Baptist declared about Jesus in John 1:29, “Behold, the Lamb of God, who takes away the sin of the world!”

Here are some examples of Jesus’ dealings with sinners:

  • Jesus calls Matthew in Matthew 9:9-13.  He also encounters Pharisees in this passage.  To the Pharisees, Jesus says “Those who are well have no need of a physician, but those who are sick.  Go and learn what this means, I desire mercy and not sacrifice.  For I came not to call the righteous, but sinners (ESV, emphasis mine).”  Jesus obviously doesn’t believe the Pharisees are “well” spiritually.  He perceives their attitudes of believing they are “well”, which Jesus rightly targets as pride.  Jesus point?  I came to save sinners from their sin.  If you have no sin, then I am not here for you.
  • Jesus, in Mark 2:1-12, encounters a paralytic brought to Him by four friends of the paralytic.  They make a hole in the roof and lower the paralytic down to Jesus.  Jesus first declares his sins to be forgiven.  Then Jesus proves that He is the Son of God by commanding the paralytic to get up and walk.  What happens?  He gets up and walks!  Jesus restores this man to physical strength, but much more significant, shows He alone has the power to forgive sin.  Which was the greater need of the paralytic – his sins being forgiven (eternal focus) or his legs being made healthy (temporal focus)?  Obviously the greater miracle, and the point of Jesus in this passage, is to show that He has come to deal with people’s sin.
  • In Luke 19:1-10, Jesus encounters Zacchaeus.  He was a wee little man.  A wee little man was he.  But when Zacchaeus encountered Jesus, Zacchaeus had a completely changed heart.  He repented!  And Jesus declared salvation had come to Zacchaeus.  Jesus didn’t just leave Zacchaeus where He was.  Jesus wanted him to have the best life possible, and Jesus understood that the best life possible only comes through repenting of sin, which means to turn away and deny sin.
  • In John 4:1-42, Jesus confronts the Samaritan woman at the well.  What does He confront?  Is He just hanging out there, not making her feel uncomfortable?  No.  Jesus confronts her sin.  And she is convicted.  And she repents.  Though the repentance isn’t explicit, it is implicit.  Why was her testimony received when she returned to her village (v. 39-42)?  Because they saw her transformation.  Would anyone have listened to her other wise, if she hadn’t turned from her sin?  Her testimony matched what had happened her life.  In essence, her life was the testimony.
  • In John 8:1-11, Jesus meets the Pharisees and the woman caught in adultery.  They want to stone her, and ask Jesus what He thinks, since the Law of Moses commands that they stone such a woman (v.5).  Jesus says “Let him who is without sin among you be the first to throw a stone at her.”  And they dropped their stones and left.  (v. 7-9).  Here’s the point of why Jesus addresses the Pharisees as He does – the Pharisees aren’t spiritually elite.  They are legalistic.  They believe (rightly so) that salvation won by being perfect.  But what they miss is that no one is perfect, save for One.  They think perfection is in themselves, thus gaining them entrance into eternal life.  The point Jesus makes is the same point Paul makes in Romans 3:23 – “all have sinned”.  Many who refuse to deal with sin use this passage as the reason why they don’t feel it is their place – because we all sin.  In that, they are correct.  But the thrust of the entire passage is not to confront dealing with sin, but rather to show the Pharisees exactly who they are – not perfect and that salvation is won for those who are saved by the only One who is perfect – Jesus Himself.  If the point of Jesus was to not deal with this woman’s sin, then we will have a difficult time explaining the end of this passage.  Jesus says to her “neither do I condemn you; go, and from no on sin no more (v. 11).”  Jesus deals with her sin – He confronts that she is a sinner!  By declaring that He doesn’t condemn her, He isn’t saying that she isn’t a sinner (hence the next phrase, go and sin no more), He is saying “I am the only One who’s judgment matters, and I have chosen not to condemn you, so go, and sin no more”.

There are several other instances in which Jesus points people to faith by healing them.  The thrust of the ministry of Jesus was “repent and believe or perish” (John 3:16).  So, when we speak of Jesus’ dealings with sinners, lets speak rightly of His intention.  His intention is to heal their sickness – their sin.

On the point about the Pharisees, Jesus sought to expose them for who they were.  I affirm that we are to strive to not be like the Pharisees.  But often we think that means that we run the other way.  Jesus exposed their intentions, not necessarily their actions, although because their intentions were wrong, so were their actions.  The action of judgment has already been done – God has already declared what sin is and isn’t, and what actions and mindsets and intentions are sinful and are not.  To say that we ought not judge sinners because that’s God’s job is to miss the fact that God has already judged what sin is!  The intention of Jesus is to encourage His people to deal righteously and redemptively with one another.  We ought to seek to lead each other into further holiness, into further life with Christ, more passionately pursuing Him and loving Him and worshiping Him.  The Pharisees were not doing this.  They only cared for themselves.  So, no, don’t be like the Pharisees.  But also don’t miss what Jesus was saying to be like.  He wasn’t saying what we think He was – “don’t judge me bro”.  He was calling us to higher calling – deal with your sin, lovingly, gently, not condemningly (like the Pharisees), with patience, and encouraging holiness in one another.


In conclusion, I believe the church has the right and the responsibility to hold one another accountable to personal holiness.  To ignore the issue of sin because it is uncomfortable is to ignore the very reason Jesus came – to bear the wrath of God on Himself for the sin of His people.  Matthew 1:21 says “and you shall call his name Jesus, for he will save his people from their sins (ESV, emphasis mine).”   We have something better than clichés, half-truths, or no truth – we have the Truth in Jesus and the Truth in God’s Holy Scriptures.  As Christians, saved to the most Holy Church of Christ, let’s start sanctifying each other with the washing of the water of the Word of God (Ephesians 5:25-27).  Let’s help guide each other towards holiness, lets fight and make war against sin in our own lives and in the lives of those in our groups.  We should love each other too much to let each other continue in the path of death and destruction.  Let’s encourage each other to live the blessed life, free from the worship of false, unsatisfying idols of sin and self, and let’s point each other to the One who does satisfy by saving us from our sin – Jesus Christ.  To God be the glory, forever and ever, amen!

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The True Church & True Christianity

Cover of "Christianity and Liberalism"

Cover of Christianity and Liberalism

Recently, I (Aaron) read Christianity & Liberalism by J. Gresham Machen.  This may be the most important book I have read in the last 3 or 4 years.  In it, Machen distinguishes between the historically true Christianity and the Christianity of Liberalism.  Machen writes “In setting forth the current liberalism, now almost dominant in the Church, over against Christianity, we are animated, therefore, by no merely negative or polemic purpose; on the contrary, by showing what Christianity is not we hope to be able to show what Christianity is, in order that men may be led to turn from the weak and beggarly elements and have recourse again to the grace of God” (13).

Machen’s main goal is providing a clear difference between what the Bible says about Christianity and what modern liberals say about Christianity.  I would add not to the point, but to provide even more evidence that there is such a thread, that throughout Church history there have been those opposed to the true church by “having a form of godliness but denying its power (2 Timothy 3:5)”.  These are the “sheep in wolves clothing” that Jesus warns us about in Matthew 7:15.  Before providing any clear differences, on the outset I want to be clear about what is meant by historical Christianity and liberalism.

What is meant by historical Christianity is what Jude says in Jude 3, “I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints”.  Jude uses faith not as some subjective, relativistic word depending on religious and moral preference, rather as a definitive thing.  Jude assumes the word true before the word faith.  Jude needs not say to contend for the true faith delivered to the saints.  He only needs to say the faith.  The faith delivered to the saints is a historical thing.  It is not made up, but rather based on things that actually happened, on facts.  Paul sums up the faith, or what I contend to be Christianity, in 1 Corinthians 15:3-4, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, (and) that he was raised on the third day in accordance with the Scriptures” (ESV).  What does Paul mean?  He means the most important thing for the Church at Corinth is to have faith and to believe in the historical Christ, who died, was buried, and rose again.  This is the anchor of Jude’s definitive faith.  This is the foundation, the only foundation, for true Christianity.

Liberalism, however, attempts to reconcile what is perceived as science and what is historical Christianity. Machen says:

It is this problem which  modern liberalism attempts to solve.  Admitting that scientific objections may arise against the particularities of the Christian religion – against the Christian doctrines of the person of Christ, and of redemption through His death and resurrection – the liberal theologian seeks to rescue certain of the general principles of religion, of which these particularities are thought to be mere temporary symbols, and these general principles he regards as constituting “the essence of Christianity.” (5)

Machen goes on to say “Modern liberalism may be criticized (1) on the ground that it is un-Christian and (2) on the ground that it is unscientific” (6).

The modern liberal notion to have the “essence of Christianity” is really a difficult thing to define.  But it can be traced back to the early days of the Church.  In Acts 17:18, the Epicurean and Stoic philosophers conversed with Paul and said “What does this babbler wish to say?” because “he was preaching Jesus and the resurrection“.   The Stoics believed in being one with nature (whatever that means), and that the best indicator of one’s philosophy was his behavior, or his way of life.  Now, this seems to be partly Christian.  But the Stoic did not charge Paul as a babbler because Paul was preaching a way of life.  Rather, the Stoic said Paul was a babbler because Paul was preaching the gospel of the death, burial, and resurrection of Jesus.  Machen says “Christianity for Paul was not only a way of life, but also a doctrine, and logically the doctrine came first” (20).   The liberal notion of the essence of Christianity, meaning lifestyle, is maybe the most dangerous false gospel.

Machen says about this notion of liberal Christianity:

It may appear that what the liberal theologian has retained after abandoning to the enemy one Christian doctrine after another is not Christianity at all, but a religion which is so entirely different from Christianity as to belong in a distinct category.  It may appear further that the fears of the modern man as to Christianity were entirely ungrounded, and that in abandoning the embattled walls of the city of God he has fled in needless panic into the open plains of a vague natural religion only to fall an easy victim to the enemy who ever lies in ambush there. (6)

Machen goes on to add:

Our principle concern just now is to show that the liberal attempt at reconciling Christianity with modern science has really relinquished everything distinctive of Christianity, so that what remains is in essentials only that same indefinite type of religious aspiration which was in the world before Christianity came upon the scene.  In trying to remove from Christianity everything that could possibly be objected to in the name of science, in trying to bribe off the enemy by those concessions which the enemy most desires, the apologist has really abandoned what he started out to defend.  Here as in many other departments of life it appears that the things that are sometimes thought to be hardest to defend are also the things that are most worth defending. (6)

I believe that what Machen writes is as indicative, if not more so, with our church culture as much as it was in his day when he wrote this book (1923).  The main problem, and the most potent enemy of the true church, is the enemy within, the man who simply moralizes Christianity and fits the realm of moral teaching into modern scientific thought and calls it Christianity.  Michael Horton wrote a book titled “Christless Christianity”.  Horton has several similar thoughts throughout this book, dealing much with history and statistics, and relates our Americanized version of Christianity as one without Christ Himself.  Horton calls the modern liberalistic version of Christianity, the one very popular in our American Church, “moralistic therapeutic deism”.  It is moralistic in that a modern common assumption is that good people, or moral people, will go to heaven when they die, and bad people, or immoral people, will go to hell when they die.  It is therapeutic in that a modern common assumption is that God exists for my benefit, for my happiness, and wants me to have my best life now.  Religion is kind of like therapy, it can give me peace of mind and God exists for my well being.  It is deism in that God is really out of the picture.  Religious, moral, theological differences are not big deals, but as long as God is there to be “turned on” when I need Him.

This is the danger lurking in our pews.  Moralistic Therapeutic Deism, or the modern liberalism religion they call Christianity, is not the Christianity of Jude, of Paul, of Peter, of John, or of Christ.  The resounding message of true Christianity, found in the Bible, is that we are all not good.  We do not have a neutral bent towards God, rather we have a naturally bad bent towards God.  The liberal idea of sin is one of failure to live up to all that we are intended for, rather than an offense against an Almighty God worthy of eternal punishment, by which we will be sent to Hell to experience the full weight of the wrath and punishment of God for all eternity.

One of the more popular phrases I read and hear from people is that a sin is a sin.  In dealing with certain cultural issues, the pushback is always that their sin is no worse than the sins of others.  I am told often to “take the plank out of my eye first”.  Here’s the issue: they are right only in the true statement that sin is sin.  But I fear that what is intended by that message is one of softening the idea of sin rather than trembling as a result of our sin.  If sin is sin, and sin is bad, and my sin sends me to Hell for all eternity by the Just and Good Judge of the universe, then I ought not to trifle with quaint sayings and clichés such as sin is sin and love the sinner hate the sin.  The greatest expression of love towards sinners that a Christian can make is to proclaim the good news of Jesus Christ, which must start out with the proclamation “you are a sinner!”.  How much do I hate those sinners who do not know Christ if I “accept” them in their sin and simply try to love them to Jesus, without having told them the most damning and indicting news against them, namely, they are sinful.  Jesus DIED for sin!  He DIED.  Let that sink in.  It is the reason Martin Luther, the great reformer, when giving his first mass, held the elements of communion in his hands, and trembled, because he realized that he was not good, and if he was handling Christ Himself, he ought to not be full of sin!  Luther’s tremble came at the realization that he wasn’t good!  In order for someone to be converted to Christ, he must know of himself that he is not good, but sinful!

Jesus’ ministry was one of teaching primarily.  The first thing he did, after being baptized, in his pubic ministry, was to proclaim repentance to people.  The word repent literally has the idea of being holistically new and having a new mindset.  Jesus proclamation in his teaching ministry was that the mindset of His followers would be new.  Jesus trumps the Old Testament version of commandments in that He deals with the inner man and not just the outer man.  Jesus moralistic teachings, such as the sermon on the mount, is moralistic in the sense that it deals with seemingly “outer man” issues.  But Jesus point in all of those is that He sets a new standard, perfection.  Each time Jesus speaks of “old commands”, He will say “you have heard it said”  but then Jesus says, “but I say to you”.  Jesus is not replacing old commands with different commands.  Jesus reinforces that those old commands are good.  But He also trumps them by dealing with the “inner man”.  Jesus says later in His teaching ministry that the greatest commandment is to “love the Lord your God with all your heart, soul, and mind” (Matthew 22:37).  Jesus deals with the inner man primarily.  Repentance is not accomplished by the modern notion of being good.  Repentance is accomplished by the justification and regeneration of Jesus Himself inside the sinful mans heart, soul, and mind.  The natural outcome of that to Jesus is the second greatest commandment – to love your neighbor as yourself.

It is obvious that our culture is confused about Christianity, sometimes even the Christian cultures in which we live are confused about what true Christianity is.  Secular culture is confused about Christianity by Christianity.  But make no mistake, the (true) faith that was delivered once for all to the saints is prevailing and will prevail in the end.  When we read the final pages of Revelation, we see that the true church, the bride of Christ, will be gloriously ushered into eternal dwelling in the heavens and the new earth, with God dwelling with His people and His people dwelling with their God.  This picture in Revelation 21 causes joy in my heart.  I am reminded of the hymn It is Well.  The opening line of the last stanza says “and Lord, haste the day when my faith shall be sight”.  Oh what a day that will be!

The modern liberal idea of Christianity will indeed prevail in our secular culture.  Its easy and it requires only that sinful people continue to be sinful people.  Moralistic-Therapeutic-Deism makes sinful people believe they are good, that they need God when life becomes difficult, and the end goal of life is to be happy.  It is only true Christianity which calls sinful men out to confessional faith, faith in the only begotten Son of God, faith that Jesus indeed died for my sin, was buried, and on the third day rose again in a glorious resurrection.  I have faith that I too am raised with Christ in newness of life.  This new life, however, is based not on feeling or on my own notions of what is good and good for me.  This new life is based only in the doctrines, the facts, of historical Christianity, that I am Christ’s and He is mine, and that “it is no longer I who live, but Christ who lives in me” (Galatians 2:20).

Post Written By: Aaron Hale


Machen, J. Gresham Christianity & Liberalism. 1923, 2009 Wm. B. Eerdmans Publishing Co. Grand Rapids, MI 49505


Filed under True Christianity