Why should you care about how you live? A word to everyone in the church at large

1 Timothy 3:14-15 "I am writing these things to you now, even though I hope to be with you soon, 15 so that if I am delayed, you will know how people must conduct themselves in the household of God. This is the church of the living God, which is the pillar and foundation of the truth."

Introduction:

Paul's concern in 1 Timothy 3 is addressed to three main groups in the church: the pastor, deacons and church body. The conduct of the local church centers around the question posed earlier: "how then shall we live?" Thus far in considering pastors and deacons, we have discovered four key priorities that define how we ought to live as a local church:

1. Godly character
2. Godly home lives
3. Godly testimonies
4. Godly service

All of these areas work together to urge everyone in the church to be examples of Jesus Christ's life changing power in the church and in the world. It is clear from Paul's statements in 1 Timothy 3 and its larger context what "ought" to be done. We know the importance of answering the question: "how then shall we live?" But why should we care? 1 Timothy 3:14-16 aid us in understanding the "why" of this series of posts. Let's briefly consider two life applications as to why you and I should care how we live as Christians and churches in the 21st century.

1. The Living out of the Gospel is needed. 1 Timothy 3:14-15
Paul was concerned whether or not he would be able to get to Timothy personally and directly. The authority of 1 Timothy as scripture serves to bring God's very words to this young pastor and the growing Ephesian church which he pastored. Ephesus was a pagan city that needed a church modeling the Gospel. Jesus early on taught the importance of living out the reality of discipleship in John 13:34-35 "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35 By this all men will know that you are My disciples, if you have love for one another.” Love for God and one another ought to be at the center of church life. There is another important emphasis too that serves in modeling the Gospel before a watching world - namely holiness. 1 Peter 2:9-12  "But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10 for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. 11 Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. 12 Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation." Unless we as churches get things in order as pastors, Deacons and church members, the world will only be convinced that the church has a lot to say but not a whole of of action to back it up. As Josh McDowell in his latest book: "The God-Breathed Bible" notes, the Bible is about three main things: right believing, right behavior and relationships with God and each other. Strong church members who prize love and holiness will only do so as it is modeled by both the pastor and Deacons. 

2. The Living Gospel is needed. 1 Timothy 3:16
This final verse of 1 Timothy 3 spells out en example of the living Gospel. Jesus of course is central to the Gospel as the incarnate virgin-born Son of God. His ascension into Heaven is connected to His resurrection from the dead, which in turn was proceeded by His substitutionary death. The last half of 1 Timothy 3:16 deals with how Christians are to proclaim these truths to a lost and dying world. The "Mystery of godliness" in 1 Timothy 3:15-16 is set over against the "mystery of iniquity" that marks our day and age in 1 Timothy 4:1. Unless we proclaiming the living God faithfully, doctrines of demons will not only affect people outside the church but even on the inside of the church. It is important how we live and it is important to know what we live by - the Gospel.  

How then shall we live? The importance of Deacons in the local church

1 Timothy 3:8a "In the same way, deacons must be well respected and have integrity."

Introduction:

Today's post continues on answering the question of how the local church ought to live in this world. As Paul writes 1 Timothy to young pastor Timothy, he is instructing this young pastor with regards to how he and the church ought to conduct themselves. 1 Timothy 3:15 is the key verse to the entire letter: "but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth." The word translated "conduct" speaks of how one behaves, carries themselves and lives in a certain way. In one ancient source with this word, the meaning pictures a chariot race with horses running down the home stretch to the finish line. Undoubtedly, the local church in the 21st century ought to be in the mode of giving all she has for Jesus. Paul's concern in 1 Timothy 3 is addressed to three main groups in the church: the pastor, deacons and church body. The conduct of the local church centers around the question posed earlier: "how then shall we live?" 

We saw yesterday that it all begins with the pastor, since he is the spiritual leader of the church and leads by example how God's people ought to live. Today's post focuses on the second group addressed in 1 Timothy 3 - the Deacons. Deacons serve the church by reinforcing what the Pastor preaches and teaches by way of practical service to the flock. For a church to live out a Christ-honoring testimony before a watching world, Deacons are important. What traits should Deacons have according to 1 Timothy 3:8-13?

1. Godly character. 1 Timothy 3:8-10
It is interesting how Paul begins his description of the Deacon ministry with the phrase "Deacons likewise" in 1 Timothy 3:8. Much of the same qualifications for character and the homelife of the pastor are mirrored in this description. Minus the qualification to expound the scriptures (which though not excluding Deacons, certainly is the main task of the Pastor), Deacons serve the local church best by modeling the scriptures. To add to these thoughts, the Deacon clearly needs to know his Bible well-enough to know what he is modeling! Notice 1 Timothy 3:9-10 "They must be committed to the mystery of the faith now revealed and must live with a clear conscience. 10 Before they are appointed as deacons, let them be closely examined. If they pass the test, then let them serve as deacons."

At the heart of the Deacon ministry is the meaning of the word "Deacon" itself - namely: "servant". Contrary to modern day portrayals of typical Deacon ministry, Deacons are not a "board" that exercises jurisdiction over the pastor. Undoubtedly the Deacons can serve the pastor by being his accountability partners, however unless the pastor is being immoral or making decisions contrary to the Word of God, the Deacons need to follow their leader. As the pastor follows Jesus and the Bible, the Deacons need to model what it means to follow the leader. 

It is interesting in Paul's discussion about the Deacon's character (along with his wife), that emphasis is placed upon the Deacon and his wife not being double tongued (3:8) and malicious gossips (3:11). Sadly in many churches, the Deacons are viewed as walking complaint boxes for disgruntled church members. Matthew 18 gives the Biblical model for dealing with disagreements, namely one on one, then several and finally, if all else fails, the whole church. Well over 75% of disputes in churches would be resolved if people took care of problems between themselves. Occasionally if something has been done publicly, the nature of the sin requires immediate attention (as in Paul's case with Peter in Galatians 2). 

Though Deacons can aid greatly in helping church members and pastoral leadership resolve differences, the Deacons should not be ever placed in the role of putting out fires that otherwise could not be quenched by one conversation between the pastor and the church member. A pastor for sure ought to make himself accessible to his flock and sometimes, pastors need to do a better job at being more approachable (see 1 Timothy 3:2-4). Church members need to realize that it is in their best interest to cultivate a relationship of love, prayer and trust for the pastor, since it is in their best interest. (see Hebrews 13:7,17)

Godly character is so important in a church, whether we are talking about pastors, Deacons or church members. Pastors ought to uphold godly character by being willing to listen to the concerns of their flock, since in most criticisms, grains of truth can be gleaned. Deacons ought to uphold both the character of their pastor and be mindful of the church they serve in being an example. Church members ought to pray hard for both the pastor and Deacons, since public example requires continual cultivation of private Christian character building. But now lets consider a second priority from our reflection on the importance of the Deacon ministry for a church to consider in answering the question: how then shall we live?

2. Godly Home life. 1 Timothy 3:11-13
I won't spend too much time on this area, since much of what is described here by Paul about the Deacon is mirrored in his instructions about the pastor. Whether we are talking about Pastors or Deacons, example is immensely important in driving home the truth of God's Word in the local church. We all need to be about Godly homes in our churches and thus in our culture. When a Deacon and his wife are honoring Christ in the church through godly marriages (3:11) and parenting of their children (3:12), a double reinforcement of the principles of God's Word occurs. In a culture that has no idea what the family is or what marriage is all about, modeling the Biblical standard of marriage is a must. 

3. Godly service. 1 Timothy 3:12
As we consider "how then shall we live" from the standpoint of Deacon ministry, we realize, like we saw in the pastorate, the importance of maintaining Godly character and home lives in this 21st century world. But what about service to the King of Kings? As we already noted, the heart of Deacon ministry is that of service. Additionally, Deacons are given the benefit of deserving honor in the local church which they serve as servants of the Lord. Why? All of God's people and the Pastor together need to be reminded that serving the Lord is worth it. 1 Corinthians 15:58 states for instance - "So, my dear brothers and sisters, be strong and immovable. Always work enthusiastically for the Lord, for you know that nothing you do for the Lord is never useless." 

How then shall we live? It all begins with the Pastor - 1 Timothy 3:1-7

1 Timothy 3:1 "It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do."

Introduction:

Today's post is about understanding how the local church ought to live in this world. I'll never forget years ago watching a video series by Christian scholar Francis Shaeffer entitled: "How Then Shall We Live?" In the series, Dr. Shaeffer traced the history of civilization in it's moral and spiritual decline. The challenge of the series was to urge Christians to live Godly intellectual and passionate lives for Jesus Christ. As Paul writes 1 Timothy to young pastor Timothy, he is instructing this young pastor of the strongest church in the ancient world with regards to how he and the church ought to conduct themselves. 1 Timothy 3:15 is the key verse to the entire letter: "but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth." The word translated "conduct" speaks of how one behaves, carries themselves and lives in a certain way. In one ancient source with this word, the meaning pictures a chariot race with horses running down the home stretch to the finish line. 

Undoubtedly, the local church in the 21st century ought to be in the mode of giving all she has for Jesus. Paul's concern in 1 Timothy 3 is addressed to three main groups in the church: the pastor, deacons and church body. The conduct of the local church centers around the question posed earlier: "how then shall we live?" The answer to this question necessarily begins with the pastor. In regards to pastor's conducting themselves in a Godly way, Paul's words in 2 Corinthians 1:12 captures the main point of what we will see in the remainder of today's post: "For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you."

So when we ask the question: "how ought the church live in this 21st century world?"; why begin with the pastor? The pastor is the spiritual leader of the local church, called, sent, went and put. His role in the leadership of the local church is defined by Paul not only for the sake of Timothy and pastors everywhere, but also for the person in the pew. Why do people in the pew need to pay heed to what Paul is writing? Because in explaining how Pastors ought to live, the clear implication is that the pattern and example set forth by the pastor encourages others in determining how they then shall live for the glory of God. 

All sorts of expectations are placed upon pastors by churches. In all honesty, the expectations are a mixture of biblical principles and not-so biblical assumptions gleaned from the culture. Though God's principles for leadership can be learned to a limited extent from the business world and the culture, these assumptions must never define the Pastor's role. Rather they must be sifted through the Biblical sieves of passages such as 1 Timothy 3:1-7. Below we want to consider four key areas that can constitute a pastor's job description and thus in beginning to answer the question: "how then shall we live?"

1. Godly character. 1 Timothy 3:1-3

Much of what Paul writes in these verses about pastor's centers on Godly character. Before we can define "how we ought to live", we need to begin with "how we ought to be". Pastors lead by example and it all begins with godly character. The key term is the idea of being "above reproach", which simply put means that the Pastor (and thus by extension the congregation) ought to be the kind of people that could never be legitimately accused of ungodliness or infidelity to the Gospel. This is at the heart of character. In addition to exercising such character in his marriage, the pastor needs to be a man that practices: 

a. Temperance or self control

b. Prudent or sound in judgment, a good decision maker

c. Respectable or being the kind of man others would want to follow

d. Able to teach or good at expounding the scriptures

e. Not addicted to wine or quite literally, not being near any intoxicating beverage

f. Not pugnacious or not being a bully pastor

g. Gentle and peaceable or being the kind of leader that is not given to sudden mood swings or as someone who intimidates others into submission

h. Free from the love of money or not being greedy. 

Notice the premium that Paul places on Godly character. Is this to say that the pastor ought not to be a good preacher or administrator? No. Certainly those traits are spoken of in either other places in scripture or mentioned further in this chapter. I do find it interesting how much godly character is mentioned as the leading mark of what constitutes a good pastor in the eyes of God. But how else shall a pastor live and be in the church that is aiming to answer the question: "How then shall we live?"

2. Godly Homelife. 1 Timothy 3:2, 4-6

1 Timothy 3:2 states that the pastor or "overseer" needs to be the husband of one wife. Much ink has been spilled over the meaning of this phrase. This blogger believes the New Living Translation (NLT) to be the best rendering of the intent of this phrase: "faithful to His wife". Paul goes on in describing the priority of the pastor's homelife in 1 Timothy 3:4-6 - 

a. Manages his own household or rules it in a sound manner

b. keeping his children under control with all dignity or having children that respect him as a dad and who as a general pattern heed his parenting.

Now why is a Godly home life so important to the congregation? Notice what Paul writes next in 1 Timothy 3:5 - "For if a man cannot manage his own household, how can he take care of God’s church?" This point reminds us that when evaluating a pastor, the first place we need to look at is the homelife. See how his children act and respond to their parents as a general overall pattern. Some pastors may excel in preaching more than administrating, or be better administrators than preachers. Other pastors may be so hands-on as to barely be in the office whereas others prefer mountains of books. Pastoring in the local church requires constant growth and balancing out in all those areas. But if the congregation wants to really know where a pastor is intending to lead the church spiritually, morally and fellowship wise, they need only to look at the condition of the most important flock in his life - the wife and children. Moreover, churches ought to do all they can to encourage the wife and the children, for in doing-so they will do a world of good for the pastor. 

So how ought a local church intend to live? The pastor needs to be a man of Godly character and home life is he is to lead by example in addressing such a question. But now lets notice one final area for Pastors to consider:

3. Godly Testimony. 1 Timothy 3:7

A pastor's life is lived not only among his flock and at home and by himself, but also in the community. Paul writes in 1 Timothy 3:7 "Also, people outside the church must speak well of him so that he will not be disgraced and fall into the devil’s trap." Although the vast majority of a pastor's focus in this passage is concerned with the state of the people assigned to him by God, this certainly does not exclude his testimony before unbelievers. As a pastor myself, how well do I represent Jesus and our church before those not associated with it. My prayer is always to never bring shame to Jesus nor the church. Even if people in the community were ever to accuse the church of wrong-doing (which is inevitable in a world hostile to the Gospel), I believe if a church and it's pastor is living above reproach, such accusations won't stick. 

Furthermore, the pastor's reputation and dealings with unbelievers ought to not only be evident, but evidently Christ-like. Would it be that all pastors everywhere be the type of men that cause others to feel like they have gotten a glimpse of Jesus Himself. Such an impression can cause discomfort in some for sure, however if a pastor aims to have a good testimony, most will find his presence in the community to be a blessing - not a liability. Even if many of the people with whom I connect with never believe on Jesus Christ, my hope is always that I may never be a contributor as to why they never believed. 

All of these words in 1 Timothy 3:1-7 show us that the pastor is to spiritually lead his flock in living out the faith "once and for all delivered to the saints". (Jude 1:3) He is after all described in 1 Timothy 3:1 as occupying the office of "overseer". The pastor's example serves the church in modeling before them how they ought to live. Though no pastor is perfect, Christ in the pastor and in the church enables the descriptions here in first Timothy to be true realities of Godly living in a world desperately needing to see a church living for God as she ought to live.   

How to avoid a spiritual trainwreck - 2 Corinthians 11

2 Corinthians 11:1-6  "I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. 2 For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. 3 But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotionto Christ. 4 For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully.5 For I consider myself not in the least inferior to the most eminent apostles. 6 But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things."

Introduction:

When Paul wrote this letter to the Corinthian church, it was already clear that not all was well. A spiritual trainwreck was underway. Corinth was a church so full of potential and was being influenced by teachers who were in opposition to the Gospel of Jesus Christ. In Paul's first letter to this church, issues were addressed that ranged from divisions to rank immorality. By the time Paul had composed this second letter, a year or so had passed. The problems were compounding. Some ground had been won back, however much ground still needed to be gained. Corinth was a church in trouble. There was the threat of the church turning away from what the Apostle and his companions had labored so hard to model and teach. 

None of the churches that Paul wrote to broke his heart like Corinth. Painful questions haunted his mind as a preacher with a broken heart. Would his efforts end up being in vain? Would the sacrifice, the sleepless nights, the prayers for the church, the pleadings, the faithfulness, would any of things done prior be even remembered? Would the church at Corinth be willing to cast aside their close relationship with Christ and history with Paul for the fleeting fancies of novel approaches to ministry and unbiblical teachers? 

How can a church avoid this painful scenario we see unfolding in Corinth? Paul pours out his heart to a church that for all intents and purposes is selling out for a "crossless" Gospel and teachers who are flashy and phony.  We need to know how we can avoid this painful path as a 21st century church. In short order let us consider ways in which Christians and churches can avoid a spiritual trainwreck.

1. Endure sound preaching. 2 Corinthians 11:1
Paul writes in 2 Corinthians 11:1 "I wish that you would bear with me in a little foolishness; but indeed you are bearing with me." He writes in his prior Epistle how the preaching of the cross is "foolishness" to those who are perishing. (1 Corinthians 1:18) We as preachers and persons in the pew are guilty of looking to other methods for attracting people to our churches. The issue of course lies in the fact that we have forgotten our calling. We are not called to attract anyone. Rather, we are to point the way to God's glory in the barren cross, which to a mind untouched by grace is anything but attractive. We hold out the light of the Gospel with our lives to others. Certainly our Christian lifestyle ought to standout and demonstrate the reality of Jesus Christ to a watching world. Influencing others for Jesus' sake is our calling. Attraction methods are faulty because they view people as consumers. Do we do such approaches to improve our numbers? This is why we need to stick to what God has called us to do - with preaching of the Word being central to our church-life. 

We certainly should never purposefully repel anyone. With that said, we offer the world a miracle book - the Bible. We offer the cross and empty tomb. Since when has anything beyond these been any better? 

Paul freely calls preaching "foolishness" to the human mind. Yet, God has ordained what no one would commend to commend to us His grace - namely preaching. When will we get it? God's primary method and hub of the local church's ministry is the preaching of the Word. Having various ways in ministering to people is certainly commendable. However, Paul's pleading to "bear with his foolishness" is his way of saying "endure the preaching of the Word". All other ways of serving others are spokes, the preaching ministry of the local church is the hub. Preaching is not important because of the preacher. Rather, God Himself has said as much. 

1 Timothy 4:1 and 2 Timothy 3:1 warns of our religion filled but God-vacant pulpits, churches and houses of worship. As God's people, we must endure sound preaching to avoid the spiritual trainwreck of Corinth. But notice second...

2. Emphasize the Gospel. 2 Corinthians 11:2-4
The seriousness of Corinth's defection led Paul to take them back to the delusion of Eve by Satan. Paul viewed his job of preparing the church as someone preparing a bride for their wedding day. The Gospel is so simple that a child can grasp its most fundamental tenets. On God's saving, drawing grace can make such tenets appreciated by an otherwise unbelieving heart. We are arrogant to think we have mastered the Gospel in its significance. We must ever tell the Gospel to ourselves everyday. Why? We live in a world and in a church world that is proclaiming everything else but the Gospel. The Gospel is Jesus Christ crucified, buried, risen for the sake of reconciling all who would believe to the Holy, Righteous God. (Ephesians 2:8-9; 2 Corinthians 5:15-21; 1 Corinthians 15:1-6) 

The Gospel is not only about conversion, but also ongoing change following conversion. It speaks of victory over sin (Romans 8) and how God is desiring to rescue and restore this creation. (Romans 8:21-25). Sadly, not everyone will be reconciled to God due to their persistent rejection of the Incarnate God Who is the center of the Gospel. But for as many as received Him and believed on His name, as many as He calls, they are those who will be reconciled and represent a foretaste of things to come. (John 1:12-13; 2 Corinthians 5:7;17; 1 Peter 3) Unless churches emphasize the Gospel, we will become million dollar houses of worship with dollar menu religion.

3. Embrace Jesus as enough. 2 Corinthians 11:5-6
Many teachers today want to entertain. Some want to embrace success or self-esteem as the definitions of what constitutes fulfillment in life. Is God interested in our happiness? Yes and No. No, if that happiness is in anything else but Him. Yes, if that happiness is in nothing else but Him. When Paul writes in 2 Corinthians 11:6 "But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things", the knowledge of which He speaks is knowledge of God in Jesus Christ. This is not merely "cranial" head knowledge nor sentimentalism draped in the garments of fell-good religion. This "knowledge" is a relationship with God in His Word that entails the head, the heart and one's entire life. Perhaps the best cross-reference to unpack this particular point is found in Philippians 3:9-11 "and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, 10 that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11 in order that I may attain to the resurrection from the dead." 

Scriptures such as these constitute the Christian's counter-cultural manifesto. Until Jesus is truly enough, we will never be satisfied. When He is, no worldy trinkets, no entertainment, no man-centered gimmick will do. When we endure sound preaching, emphasize the Gospel and embrace Jesus as enough, we will then avoid the spiritual trainwreck warned about in these verses. May the Lord help us in this 21st century age to stay on track. (Hebrews 12:1-2)

Stabilized by God's word in times of testing yields a powerful testimony

2 Corinthians 1:3-4 "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 whocomforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God."


What brings stability in an unstable world 
Years ago I heard it said that when your Bible is worn out, and falling apart, it is testimony to a faith that is enduring and holding firmly together. This world and all that is in it holds nothing in store for the amount of hope and strength needed to get through it. Unless the Risen exalted Christ, crucified, dead, buried, raised and ascended is embraced by faith, and is focused upon in growing faith - all is lost. Nothing is stable. These sentiments are not expressed in melodrama by me - they are fact.  It is from the grounded powders of broken hearts and ashes of burnt down hopes of this life that desparation for God is often scene in stark contrast. Craving God's Word and hanging on every Word of the Risen Christ becomes the sole focus. How else can God's people be effective in ministering God's love to a broken world lest they be broken? Powerful testimonies always result from the brokeness of the human will yielded to the will of God. Three chapters in God's Word help us to see how God's Word in times of testing yields a powerful testimony.

Proverbs 15-16 on the stabilizing influence of God's Word 
Proverbs 15 shows us how the Word of God functions to bring stability to the human soul composed of mind, emotions, will and conscience. Different issues are presented in the chapter that are then to be addressed by interaction with the scriptures. Proverbs 15 breaks down as follows: 

A. 15:1-7 deals with issues of speech; B. 15:8-15 deals with matters of the heart; 
C. 15:16-21 is concerned about the emotional life; 
D. 15:22-25 focuses upon the thought life 
E. 15:26-33 majors on matters of the human will. 

Proverbs 16 reveals how all of these various areas of the human soul work in concert with God's Sovereignty. Whenever His Word is applied to various areas of my human personality or soul, my mind will deem His will to be most excellent. My heart will then follow suit, concluding that His will is the best course of action. Such a process, Divinely worked out by the Holy Spirit through His Word, results in my human will aligning with His own. God's Sovereignty and human responsibility are complementary truths and Proverbs 16 presents both in the same chapter. 

2 Corinthians 1 and the makings of a powerful testimony

The book of 2 Corinthians begins with Paul explaining the important truth of a Godly testimony. A good testimony always has, like the word itself, a "test". Paul explains what is involved in a good testimony in 2 Corinthians 1: 

A. Convictions came to be more prized than comfort (1:1-7); 
B. A choice to go forward or hang back (1:8-11); 
C. Confidence for faith gained because of the trial (1:12-18) 
D. Consideration of God's glory and attributes. (1:19-24) 

Both Proverbs and 2 Corinthians give us the recipe needed to be stabilized in times of testing. Rigorous and repeated giving of ourselves to God in His Word and trials yields a powerful testimony. Such truths may sound contradictory, yet they are true nonetheless. To conceive of a Christianity that is pain free and that can be lived apart from the scripture is the stuff of pipe dreams. The likelihood of owning beachfront property in Colorado is greater than a Christian who has a powerful testimony with no testings and no time in the Word. May you and I today go forth being stabilized by God's Word and aiming to have a great testimony for the glory of Jesus Christ.

The Christian's declaration of dependence and true freedom

Romans 8:1-2 "Therefore there is now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death."

Introduction: Comparing National Freedom and Spiritual Freedom

When we talk about freedom, what comes to mind? Undoubtedly this 4th of July weekend celebrates the freedom we have as Americans. American freedom is marked by "independence". The opening paragraph of the Declaration of Independence, states: "When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation."

The July 4, 1776 Declaration of Independence represents the quintessential statement of freedom that birthed forth our nation. Inasmuch as "independence" often marks freedom in respect to men, the opposite is the case in matters relating to the Christian life. Sin at its very core attempts to envision life independent from God. Whenever a Christian tries to live apart from submission to the Lordship of Jesus Christ, the Christian life becomes locked down. Today's post is about explaining Romans 8:1-11 in what we could call: "the declaration of dependence". We will propose that true spiritual freedom is dependence by faith in the Lord Jesus Christ. 

The natural human realm generally shows that life independent from God leads to tyranny

The founding fathers of this nation understood as a general principle that living apart from God and His word will only lead to further human tyranny. Unless many of them had been Christians, such an insight might not have been gained. Tyranny is the inevitable outcome whenever a nation or a people attempt to cut its moorings from God. Charles Carroll, one of the signers of the "Declaration of Independence", notes: "Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure...are undermining the solid foundation of morals, the best security for the duration of free governments." Carroll's statement shows that with respect to God in general, what marks true freedom (even more so than national freedom) is not independence, but dependence. The specific revelation of this point in scripture itself reinforces the argument in texts such as Proverbs 14:34 and Jeremiah 18:7-10. 

Spiritual freedom is dependence upon God

Only when one has become born-again by grace through faith in Jesus Christ, the greatest and most purest freedom is experienced. Spiritual freedom is dependence upon the Lord Jesus Christ. Jesus Himself states in John 8:34-36 "Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. 35 The slave does not remain in the house forever; the son does remain forever. 36 So if the Son makes you free, you will be free indeed." 

Spiritual freedom's core trait of dependence upon the Lord Jesus Christ is total opposite to how we may typically think of freedom in the natural realm. Galatians 5:1 states - "It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery." The yoke of slavery made us dead in sins and trespasses and separated from God, without hope in this world. (Ephesians 2:12) Jesus Himself states in Matthew 11:28  “Come to Me, all who are weary and heavy-laden, and I will give you rest.29 Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls." True freedom is experienced as a result of submission under the Lordship of Jesus Christ. (Luke 9:23-24) Freedom is dependence on God in Jesus Christ.

For people who find themselves enslaved to their past, the chief mark of life is (perceived) independence from God. Paul reminds the Thessalonians of the change that took place in them in 1 Thessalonians 1:9-10 - "For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, 10 and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come." Unlike our civil freedom in which we broke ties with a human Sovereign, the Gospel declares that true freedom is only found when we are reconciled to the Divine Sovereign. Spiritual freedom is dependence upon God.

Getting real specific about spiritual freedom in the Gospel - The believer's declaration of dependence - Romans 8:1-11

In general the scriptures assert this underlying premise that true spiritual freedom results from dependence, rather than independence from God. In Romans 8:1-11 Paul spells out what is entailed in the wonder of spiritual freedom that the Christian enjoys as a result of the Gospel. Spiritual freedom in Christ means we have been freed "from" things and are free "to" things. 

1. Freedom from condemnation. 8:1-2

2. Freedom to desire God.   8:5-8

3. Freedom to live for God.   8:3-4,9-11

When we are set free by Jesus Christ in saving faith, we find that we are free to do what we ought to do. You and I cannot get "out" of condemnation unless we are "in" Christ. Romans 8:2 describes how this occurs: namely by the Spirit of Life and His guiding influence or what Paul terms "law". On February 20, 1962, decorated WWII and Korean War veteran John Glenn circumnavigated our globe three times in a span of just under 5 hours. Reaching speeds of over 17,000 m.p.h, Glenn achieved a feat that no one had ever accomplished. How did he do it? He did this otherwise impossible feat by climbing into the Mercury program space capsule known as "Friendship 7". Moreover, the laws of lift and science of Rocketry were necessary to overcome the other leading influence - gravity. Glenn's inaugural journey was one of the quintessential moments that launched the modern space race. You and I dear friend need to be "in Christ" if we are to declare dependence on God and be set free from condemnation.

Closing thoughts & applications

By being set free from condemnation and set free to desire God, the sinner is transformed into a saint who now can live for God. True freedom depends on God through faith in Jesus Christ, both in the beginning and ongoing realities of Christian salvation. This is what makes Romans 8:1-11 so wonderful, in that it is the believer's “declaration of dependence”. The irony of the Gospel is that one is never more free than when their bound to Jesus Christ. True freedom as spelled out in Romans 8:1-11 means:

1). Freed from condemnation as a result of depending on His righteousness (Romans 8:1-2).

2). Free to desire God as a result of dying to my own selfish desires (Romans 8:5-8).

3). Free to live for God as a result of dying to self (Romans 8:3-4, 9-11) Jesus taught that such freedom is at the heart of what it means to be a follower of Him (Luke 9:23-24; 14:26-33; Romans 6:19-20).

So as we practically live out our freedom in Jesus Christ, how ought it to be? First, we of course must begin by getting into Christ by faith. (Romans 8:1-2) Secondly, following conversion, we re-order our minds around the scripture. (Romans 8:3-8) Then finally, we rely upon the indwelling Holy Spirit. (Romans 8:9-11)

The pain of suffering and the power of the Kingdom

Matthew 20:20-23 "Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. 21 And He said to her, “What do you wish?” She said to Him, “Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left.” 22 But Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” They said to Him, “We are able.” 23 He said to them, “My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father.”

The naivete of thinking that Kingdom power is experienced without suffering

When I was a younger Christian, I thought the purpose of the Christian life centered around my comfort in getting to know Jesus Christ. As I sensed the call of God on my life as a seventeen year old young man, that underlying assumption about the Christian life in general also undergirded my perception of ministry in particular. Serving the Lord and living for Him meant not having troubles. Many readers of this post may find that hard to believe - and rightly so. Nevertheless I believed that with all my heart. 

The clear relationship between suffering and the power of the Kingdom

Admittedly when I read passages such as Jesus' conversation with the sons of Zebedee and their mother, much of what Jesus said was lost on me. As a young man growing up, I had enjoyed a childhood of relative comfort, with moments of pain and loss. It was not until I began experiencing pain and disappointment in my adult life that I quickly realized the naivete of my view of the Christian life. Moreover, as I read more and more of the Bible, it became clear that suffering was not a rare experience among God's people, but was a cruel friend used by the Providence of God to motivate the saints of God to crave for Him.

I am certain James and John's mother had noble intentions when inquiring about the positions her sons would occupy in Jesus' Kingdom. Her problem was that she misunderstood the nature of God's Kingdom. The Kingdom of God is the domain of His reign in the hearts of men, the realm of creation and His redemptive purposes in Jesus Christ. In one respect the Kingdom of God has manifested in an inaugurate fashion in Jesus' first coming (Luke 4:18). The Kingdom of God is on the one hand an "already" reality, functioning as a seed in the church composed of all born-again believers. However, the Kingdom of God in another respect is a "not yet" reality, meaning that it is yet to come and won't be fully revealed until Jesus' second coming (see Matthew 24-25). 

Jesus made known to James and John's mother that indeed they would partake of "the cup" of which she thought was one of pain free honor. However, the cup of which Jesus spoke about in Matthew 20:22 was a cup that neither the disciples nor oftentimes we ever fully understand. The road to glory in God's kingdom is not paved with ease and comfort, but rather with suffering. 

(James 1:3-4; 1 Peter 1:6-8)

How James and John demonstrated the relationship between suffering and the Kingdom

Before it was to be all said and done, 10 of the 12 disciples would die as martyrs. Jesus' words to them about "drinking the cup" would be fulfilled in their dying for the faith. James and John, the featured disciples in Matthew 20, would each undergo much suffering for His sake and yet bear forth fruit that lent to experiencing the power of the Kingdom.

The disciple James for example would end up dying a martyr's death in Acts 12:1-2 "Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. 2 And he had James the brother of John put to death with a sword." The other disciple and James' brother, John, was of course the Beloved disciple who authored the Gospel of John, 1,2,3 John and the book of Revelation. This John was exiled on the Isle of Patmos, left to die. Though the Apostle John would be the only one of the original 12 who did not die a martyr's death, he nonetheless still tasted the bitter cup of suffering for the Kingdom. 

Both mens' sufferings and death resulted in the unleashing of Kingdom power. With respect to James' death, God set in motion a series of other events that resulted in God's Word multiplying in the early church and poising her to go from being a regional movement confined to Jerusalem, Judea and Samaria in Acts 12 to going global in Acts 13-28. As the ancient late second century Christian leader Tertullian wrote in his treatise "The Apology", chapter 50 - "The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed." As we mentioned already, John suffered exiles and threats upon his life. His sixty plus years of service to Jesus resulted in churches planted throughout Asia minor and the composition of five Divinely inspired books in the New Testament. Both men demonstrate the reality of the fact that the pain of suffering for Jesus' sake is necessarily related to the manifestation of the power of the Kingdom.  

Final thoughts: the pain of suffering and the power of the Kingdom

Today's post was meant to initiate us to the relationship between suffering for Jesus' sake and the manifestation of the power of His Kingdom. Experience has taught me the painful but necessary reality of this otherwise seemingly contradictory reality. Scripture asserts what experience testifies: namely that the ability to see God's kingdom power is directly proportional to how well I see Him in times of trouble. Such sentiments fly in the face of 21st century American Christianity which operates with a certain naivete of its own. Only when we grasp by faith what the Bible teaches about the relationship between the pain of suffering and the power of the Kingdom will we then grasp what Jesus meant in Matthew 20. I close with these words from the Apostle Paul in Philippians 3:10 - "that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death."