The Doctrine of Simultaneity

     The Protestant Reformer, Martin Luther, coined the Latin phrase simul iustus et peccator, which translates as, simultaneously righteous and a sinner.  Luther correctly understood the biblical teaching that we are righteous in God’s sight because of the righteousness of Christ imputed to us at salvation and at the same time we continue to possess a sin nature and practice sin.  This is based on four biblical truths:

We are all born sinners with a sin nature

     Every person born into this world—with the exception of Jesus—is a sinner.  We are sinners because Adam’s original sin is imputed to us (Ps. 51:5; Rom. 5:12, 19; 1 Cor. 15:21-22), we are born with a sinful nature which urges us to sin (Rom. 7:14-25; Gal. 5:17), and we choose to sin when we yield to temptation (Jas. 1:14-15).  Sin is anything that is contrary to the holy character of God.  Sin permeates every aspect of our being and renders us separated from God and helpless to save ourselves (Rom. 5:6-10; 6:23; Eph. 2:1-3). 

God has provided for our salvation

     The good news of the gospel is that Jesus took our sin upon Himself and bore the punishment that rightfully belongs to us (1 Cor. 1:18, 21; 15:3-4; Col. 2:13-14; 1 Pet. 2:24).  This is substitutionary atonement, in which Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet. 3:18; cf. Rom. 5:6-10).  Jesus paid the redemption price for our sins (Mark 10:45), and calls us into fellowship with Him (Acts 26:18; Col. 1:13-14).  Salvation comes to us only as a free gift from God (Eph. 2:8-9; Tit. 3:5), “being justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24).  God is completely satisfied with the death of Christ, who “is the propitiation [ἱλασμός hilasmos – satisfaction] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom. 3:25; 1 John 4:10).  At the cross, God judged our sin as His righteousness requires and provides us salvation as His love desires. 

We receive a new nature at the moment of salvation

     At the moment we place our faith in Jesus Christ as our Savior we are born again (John 3:3; 1 Pet. 1:3, 23), and we acquire a new nature that desires to do God’s will (Rom. 7:21-23; 2 Cor. 5:17; Eph. 4:22; Col. 3:9-10; 1 John 2:29; 3:9).  In addition, our identification with Adam is cancelled and we are immediately united with Christ (Rom. 5:14-18; 1 Cor. 15:22), we are indwelt with God the Holy Spirit (1 Cor. 6:19-20; Eph. 1:13-14), forgiven all our sins (Eph. 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), bestowed with God’s own righteousness (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9), and have the power to live righteously (Rom. 6:1-13; Tit. 2:11-14). 

Christians continue to possess a sin nature after salvation

     Though we have our new nature in Christ at the moment of salvation, we continue to possess our sinful nature, and this produces internal conflict throughout our Christian life (Rom. 6:6; 7:14-25; 13:14; Col. 3:9; Gal. 5:16-17).  This reality explains why Paul tells the Christians at Rome to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14; cf. Rom. 6:6; Col. 3:9), and to the Christians at Galatia to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal. 5:16).  Though we struggle with sin, we are assured that “there is no condemnation for those who are in Christ Jesus” (Rom. 8:1), for we are “the righteousness of God in Him” (2 Cor. 5:21; cf. Rom. 5:17; Phil. 3:9).  Both are true.  We are perfectly righteous in God’s sight because of the righteousness of Christ imputed to us, and we continue to possess a sin nature and commit sin.

Dr. Martin LutherThe person who has thus received the gift of faith Luther described as “at once righteous and a sinner” (simul iustus et peccator). Formerly he had understood this term in the Augustinian sense of “partly” a sinner and “partly” righteous. …Now, however, while retaining the paradox of simultaneity, he sharpened each of the clashing concepts into a sovereign, total realm. Luther continued to use simul iustus et peccator after 1518-19, but he did so in the sense of semper (always) iustus et peccator. The believer is not only both righteous and sinful at the same time but is also always or completely both righteous and sinful at the same time [emphasis added]. What does this mean? With respect to our fallen human condition, we are, and always will be in this life, sinners. However for believers life in this world is no longer a period of doubtful candidacy for God’s acceptance. In a sense we have already been before God’s judgment seat and have been acquitted on account of Christ. Hence we are also always righteous.[1]

Summary

     So then, as Christians, we are simultaneously righteous and sinners.  We are righteous in God’s eyes because of the righteousness of Christ that is imputed to us as a free gift (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9).  And, we continue to possess a sin nature that continually causes internal temptation and conflict (Rom. 6:6; 7:14-25; 13:14; Col. 3:9; Gal. 5:16-17, 19).  Though the power of the sin nature is broken (Rom. 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil. 3:20-21).

Steven R. Cook, M. Div.

Related Articles:

  1. The Sin Nature within the Christian  
  2. I am a Saint  
  3. The Gospel Message  
  4. Soteriology – The Study of Salvation  
  5. Believe in Jesus for Salvation  

[1] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72.

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Seven Kinds of Death in Scripture

     Throughout Scripture, death means separation, and at times it means inability to produce.  It does not mean cessation or annihilation of life.  Death is first mentioned in Genesis where God promised Adam he would die if he disobeyed God and ate the forbidden fruit (Gen. 2:16-17).  When Adam ate the forbidden fruit, he immediately died spiritually in that his relationship with God was severed (3:1-7), and he later died physically (Gen. 5:5).  If Adam had continued in his state of spiritual death, he would have been in danger of being separated from God forever in the Lake of Fire, which is the Second Death (Rev. 20:11-15).  Adam was made spiritually alive again when he accepted God’s provision for him (Gen. 3:21).  It was Adam’s single act of sin in the garden that brought both spiritual and physical death upon the entire human race (Rom. 5:12; 1 Cor. 15:22).  The term death is also used to refer to Sarah’s inability to procreate (Rom. 4:19-21), the inability to produce divine good (Jam. 2:26), the unbeliever’s positional death in Adam (1 Cor. 15:21-22), the believer’s positional death in Christ (1 Cor. 15:21-22), and the believer who is living a carnal life and is out of fellowship with God (Jam. 1:14-15).  The following list should prove helpful:

  1. Spiritual Death (separation from God in time Gen. 2:16-17; Eph. 2:1).
  2. The Second Death (the perpetuation of spiritual death into eternity; Rev. 20:12-15).
  3. Physical Death (the separation of the soul from the body; Eccl. 12:7; 2 Cor. 5:8).
  4. Sexual Death (the inability to procreate; Rom. 4:19-21).
  5. Operational Death (the inability to produce divine good; James 2:26).
  6. Positional Death: in Adam (Rom. 5:12; 1 Cor. 15:22), and in Christ (Rom. 6:8; 1 Cor. 15:22; Col. 3:3).
  7. Carnal Death (this is the believer out of fellowship with God, operating according to his Sinful Nature; Rom. 8:6, 13; James 1:14-15; Rev. 3:1; Luke 15:24, 32).

Steven R. Cook, M. Div.

Related Articles:

  1.  A Christian View of Death  
  2. The Sin that Leads to Death 
  3. Could Jesus Sin?  
  4. The Sin of Idolatry 
  5. Do God’s People ever Behave Poorly?  
  6. Restoring Fellowship with God  
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The Sin that Leads to Death

If anyone sees his brother committing a sin that does not bring death, he should ask, and God will give life to him– to those who commit sin that doesn’t bring death. There is sin that brings death. I am not saying he should pray about that. All unrighteousness is sin, and there is sin that does not bring death. (1 John 5:16-17 HCSB)

     It happens from time to time that a Christian will see another Christian “committing a sin.”  The apostle John distinguished two kinds of sin in the life of the Christian: the “sin that does not bring death” and the “sin that brings death” (1 John 5:16-17).  The “sin that does not bring death” is any sin the Christian commits that does not warrant physical death from the hand of God, though it may bring divine discipline if the believer continues in it (Heb. 12:5-13).  John does not specify which sin leads to death and which sin does not, as the punishment is finally determined by the Lord. 

     The sin that leads to death “denotes a sin habitually practiced by a believer, leading to God’s removing him from this life, but not taking away his salvation.”[1]  It refers to the Christian who has become so sinfully rebellious that God disciplines him to the point of death and takes him home to heaven.  There are references in the Bible where God personally issued the death penalty for one or more of His erring children who had defied His authority.  Examples include: Nadab and Abihu, who disobeyed the Lord in their priestly service (Lev. 10:1-3), Uzzah, when he touched the Ark (2 Sam. 6:1-7), Ananias and Sapphira who lied to the Holy Spirit (Acts 5:1-11), and some of the saints at Corinth who were abusing the Lord’s Supper (1 Cor. 11:27-30). 

     Under the Mosaic Law, God willed that sin be punished, but only some sins were punishable by physical death.[2]  Sometimes God Himself executed the punishment (Lev. 10:1-3; 2 Sam. 6:1-7), and other times it was carried out by Israel’s leaders (Ex. 32:19-28).  In the New Testament, God does not call Christians to put anyone to death, but has delegated that authority solely to the governments of this world (Rom. 13:1-4), or He does it Himself (Acts 5:1-11; 1 Cor. 11:30; 1 John 5:16). 

Most sin does not lead to death

     It appears from reading the Bible that most sin committed by believers does not result in the Lord putting them to death, although it may bring great punishment.  It was a terrible sin when Aaron led the Israelites into idol worship (Ex. 32:1-6), but God did not call for Aaron’s death.  Samson slept with prostitutes (Judg. 16:1-4), and though he was disciplined, the Lord did not kill him.  When David had an affair with Bathsheba and murdered her husband Uriah, it was a rotten sin that brought divine discipline.  The Lord told David, “I will raise up evil against you from your own household” (2 Sam. 12:11); however, the Lord also told David, “you shall not die” (2 Sam. 12:13).  It was evil when Solomon worshipped idols (1 Kings 11:1-10), but even here the Lord did not pronounce death for his sin.  Peter argued with Jesus and tried to prevent Him from going to the cross (Matt. 16:21-22), and later publicly denied the Lord three times (Matt. 26:34-35; 69-75), but Peter was allowed to live.  The apostle John twice worshiped an angel and was rebuked for it (Rev. 19:10; 22:8-9), but the Lord let him live and used him in ministry.  God’s grace and mercy is very prominent all throughout the Bible, and He repeatedly gives us ample opportunity to confess our sin and turn back to him.  Thank God for His great grace. 

God disciplines us for our good

     As God’s children, He expects us to live holy and righteous lives that conform to His will (Tit. 2:11-14; 1 Pet. 1:15-16).  When we sin, we can be restored to fellowship with God by means of confession (1 John 1:9).  If we fail to confess our sins, and choose a sinful lifestyle, we put ourselves in real danger of knowing God’s discipline.  The Scripture states, “For those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb. 12:6).  The wise believer accepts God’s correction.  David writes, “It is good for me that I was afflicted, that I may learn Your statutes” (Ps. 119:71), and later states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Ps. 119:75).  The foolish believer rejects God’s correction, and if he perpetuates his sin, God may administer a final act of discipline and remove the believer from this world. 

     Many Christians rightfully suffer because of their sinful lifestyle (Heb. 12:5-11), and those who persist in their sin will eventually die by the hand of the Lord.  Such death is the pinnacle of suffering in this life, but we should never conclude that it means suffering for eternity.  All believers are eternally secure in Christ.  At the moment of salvation, all believers are given eternal life and imputed with God’s righteousness (John 3:16; 10:28; 2 Cor. 5:21; Phil. 3:9).  They are forever kept by the power of God and cannot forfeit their salvation (John 10:29; Rom. 8:38-39).  This means that when a believer dies—whatever the cause—he is guaranteed heaven as his eternal home.  At his resurrection, the Christian is guaranteed a new body just the like body of our Lord Jesus (Phil. 3:20-21). 

Summary

     It is possible for a Christian to sin, and to sin as badly as any unbeliever.  However, unlike the unbeliever, God disciplines His own (Heb. 12:5-11), and, if necessary, disciplines to the point of death (1 Cor. 11:30; 1 John 5:16).  This need not be the case.  The Christian is called to a life of holiness (1 Pet. 1:15-16), and this means learning to walk with God and do His will.  Though we still possess a sin nature, the Christian knows victory because of his union with Christ (Rom. 6:6, 11-13). 

Steven R. Cook, M. Div.

Related Articles:

  1. Restoring Fellowship with God  
  2. The Sin Nature Within the Christian  
  3. I am a Sinner  
  4. Do God’s People Ever Behave poorly?  
  5. A Christian View of Death  
  6. Atonement for Sins  

[1] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 359.

[2] There were certain laws under the Old Testament that brought the death penalty: intentional murder (Ex. 21:12-14; cf. Gen. 9:6), attacking or cursing a parent (Ex. 21:15), kidnapping (Ex. 21:16), habitual rebellion against God (Deut. 17:12), sacrificing to pagan gods (Ex. 22:20), cursing God (Lev. 24:15-16), working on the Sabbath (Ex. 35:2), being a false prophet and leading Israelites into idolatry (Deut. 13:1-5), religious human sacrifice (Lev. 20:2), the practice of divination, sorcery or witchcraft (Ex. 22:18; Deut. 18:9-14), adultery and premarital sex (Lev. 20:10-14; 21:9; Deut. 22:20-22), sex with an animal (Ex. 22:19; Lev. 20:15-16), incest (Lev. 20:11-12, 14), homosexuality (Lev. 18:22; 20:13), and the rape of a married woman (Deut. 22:25-27).

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The Sin of Idolatry

You shall have no other gods before Me. You shall not make for yourself an idol [פֶּסֶל pesel – an idol or carved image], or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship [שָׁחָה shachah – to worship, bow down] them or serve [עָבַד abad – serve, work] them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me. (Ex. 20:3-5)

What is idolatry?

     Idolatry is the selfish sin of substitution in which we devote ourselves to worship something or someone in the place of God.  It is foremost a sin of a covetous heart that leads us to desire more than what God provides, and to trust something or someone lesser than God to satisfy our wants and needs.  Paul addresses the heart of idolatry when he writes that covetousness “is idolatry” (Col. 3:5).  Covetousness is idolatry because the covetous heart desires things and pleasures more than God.  The believer who is satisfied with God is content with what he has (1 Tim. 6:7-11; cf. Phil. 4:11), but the covetous heart is never content and always seeks more (i.e. money, success, friends, etc.) in order to feel secure or to please the flesh. 

In a general sense idolatry is the paying of divine honor to any created thing; the ascription of divine power to natural agencies. Idolatry may be classified as follows: (1) the worship of inanimate objects, such as stones, trees, rivers, etc.; (2) of animals; (3) of the higher powers of nature, such as the sun, moon, stars; and the forces of nature, as air, fire, etc.; (4) hero-worship or of deceased ancestors; (5) idealism, or the worship of abstractions or mental qualities, such as justice.[1]

What is an idol?

     Stone IdolThroughout Scripture an idol is almost always a carved image, something crafted by human hand, made of wood or stone.  An idol can be either a physical object that symbolizes a deity, or it can be an abstract concept such as greed or justice.  A physical idol is merely the work of a craftsman (see Isa. 44:9-19).  There is no life in it (Ps. 115:1-8; Jer. 51:17; Hab. 2:18-20), nor can it deliver in times of trouble (Isa. 46:5-7).   Ultimately, an idol is the thing or person we trust more than God to provide, protect, or guide us in life.  Biblically, there is only one God, and He demands that His people worship Him (Ex. 20:3-6).  The exclusive worship of God is for His glory and our benefit. 

Can God’s people engage in idolatry?

     Yes.  We can engage in idolatry.  The record of Israel’s history—with the exception of a few generations—is a record of their unfaithfulness to God as they worshipped pagan idols (Ex. 32:1-6), which at times included human sacrifice (Deut. 12:31; 18:10; 2 Ki. 21:6; Ezek. 16:20-21).  The books of Judges, 1 & 2 Kings, Isaiah, Jeremiah, Ezekiel and Hosea (just to name a few) all reveal Israel regularly committed idolatry, and this caused them to suffer greatly under God’s discipline as He faithfully executed the cursing aspects of the Mosaic Covenant (Deut. 28:15-68). 

The Adoration of the Golden Calf by Nicolas PoussinIdolatry is dangerous because it is connected with the activity of demons (1 Cor. 10:19-20), who seek to steal God’s glory and wreck our relationship with the Lord.  Many of God’s people have fallen into idolatry.  Aaron led Israel into idol worship (Ex. 32:1-6).  Solomon, by the end of his life, bowed down to idols (1 Ki. 11:6-10), and there is nothing in the biblical record that suggests Solomon ever turned back to the Lord.  The apostle Paul addressed idolatry in his letter to the church at Corinth (1 Cor. 8:1-13; 10:14-33; 2 Cor. 6:16).  The apostle John twice worshiped an angel and was rebuked for it (Rev. 19:10; 22:8-9).  John knew the sinful proclivity of all Christians and I believe this is why he warns us, “Little children, guard yourselves from idols” (1 John 5:21). 

Why do we commit idolatry? 

     Even though we are born again believers with a new heart (2 Cor. 5:17; Eph. 4:22-24; 1 Pet. 1:3, 23), we still possess a sin nature (Rom. 6:6; 13:14; Gal. 5:16-17, 19; Col. 3:9), and there is always a conflict within us (Rom. 7:19-25; Gal. 5:16-17).  We commit idolatry because we seek to satisfy our sinful desires over God and His will.  In American culture we tend to worship at the altar of self-interest, greed, personal achievement, personal security and self-satisfaction. 

How do we guard ourselves from falling into idolatry?

     First, realize our hearts are sinful and bent toward idolatry.  It is the natural proclivity of mankind to worship things and people in the place of God.  It comes very easy to us, even as Christians.  Second, be devoted to God.  Paul writes to Christians, stating, “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1).  This is a lifetime commitment to God in which we bring all of our life under His directive will.  Third, constantly be in God’s Word, letting it guide our thinking and behavior.  As Christians, we do not worship the Bible, but neither can we worship God without it (John 4:24).  The Bible is God’s inerrant and enduring written revelation that tells us who He is and what He’s accomplished in time and space.  The Bible is written in understandable language and made acceptable by the Holy Spirit (1 Cor. 2:14-16; 2 Cor. 3:14-16; 4:3-4).  Our walk with God depends on rightly understanding and applying Scripture (John 17:17; 1 Pet. 2:2; 2 Pet. 3:18).  Fourth, surround yourself with Christian friends who will help you in your daily spiritual walk with the Lord.  Our fellowship with other growing believers is paramount concerning our spiritual health and growth.  The Bible is very clear when it states, “bad associations corrupt good morals” (1 Cor. 15:33).  This is true in every way, and it helps us to have growing Christian friends who influence us to worship God and stay close to Him always.  Fifth, make time to worship the Lord daily, singing to Him and praising Him for all His blessings (Ps. 95:2; 105:2; Eph. 5:18-21; Phil. 4:6; Col. 3:16-17; 1 Thess. 5:18).  A heart that is satisfied with God will not seek lesser people or things to fill the void that occurs when we turn away from Him. 

Steven R. Cook, M. Div.

Related Articles:

  1. Do God’s People ever Behave Poorly?  
  2. Restoring Fellowship with God.  
  3. I am a Saint. 
  4. I am a Sinner.  
  5. The Sin Nature Within the Christian.  

[1] Merrill F. Unger, ed. R.K. Harrison, “Idolatry” in The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988).

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What Does it Mean to Be a Man?

He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness, and to walk humbly with your God. (Mic. 6:8)

     What does it mean to be a man?  The answers are as varied as the people who give them.  Some would point to genetics, anatomy, or character.  Others measure men by their accomplishments, by the battles they fight or trials they overcome.  

     The first man (Adam) was created in God’s image (Gen. 1:26-27).  He was assigned specific responsibilities as a steward of God’s creation (Gen. 2:15-18).  He was created to be in a relationship with the Lord, to think and act in conformity to His character.  He was also created to be in a relationship with a woman (Gen. 2:21-25), who was equally made in God’s image (Gen. 1:27).  Since the historical fall (Gen. 3:1-7), manhood has been diminished and perverted, as men often seek to define themselves independently of God and contrary to His original design.  The world has many worthless men (Deut. 13:13; Prov. 6:12-14; 16:27-28), and some have perverted their relationship with women (Lev. 18:22; 20:13; Rom. 1:24-32; 1 Cor. 6:9-10). 

     There is no greater expression of manhood than the Lord Jesus Christ.  At a point in time, nearly two thousand years ago, the eternal Son of God became a man (John 1:1, 14).  He manifested grace and truth (John 1:17), lived a holy life (John 6:69; Heb. 7:26), faced adversity with Scripture (Matt. 4:1-11), and perpetually pleased His Father (John 8:29).  He came not to be served, “but to serve, and to give His life a ransom for many” (Mark 10:45).  He always spoke truth, both strong and gentle (Matt. 23:13-39; John 8:1-11), even in the face of hostility (John 8:40).  Jesus Healing SickHe welcomed children (Matt. 19:13-14), cared for the sick (Matt. 8:14-16; 14:14), fed the hungry (Mark 6:35-44), and made the humble feel loved and welcome (Luke 7:36-50).  The King of kings and Lord of lords manifested Himself as the Servant of servants when He humbled Himself and washed the feet of His disciples that they might learn humility (John 13:1-17).  By the end of His earthly life He’d completed His Father’s work, saying, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4), then He faced the cross and laid down His life for others (John 10:11, 15, 17; 1 Cor. 15:3-4).  The Giver of life has given His life that others might know His Father’s love (1 John 3:16).

     A man, in the biblical sense, is a man who models his life after Christ.  He is a Christian in the fullest sense of the word.  He is, first and foremost, in a relationship with the Man, the Lord Jesus Christ and has been born again into a new life (1 Pet. 1:3).  As he grows spiritually, the Christian man learns to put on “a heart of compassion, kindness, humility, gentleness and patience” (Col. 3:12).  He rejects “ungodliness and worldly desires” and lives “sensibly, righteously and godly in the present age” (Tit 2:12).  He continually studies Scripture in order to live God’s will (2 Tim. 2:15; 1 Pet. 2:2; 2 Pet. 3:18), and strives toward spiritual maturity (2 Tim. 3:16-17; Eph. 4:11-16).  He regards others as more important than himself and looks out for the interests of others (Phil. 2:3-4).  He is filled with the Spirit (Eph. 5:18) and walks in the Spirit (Gal. 5:16).  He lives in fellowship with God (1 John 1:5-7), trusting the Lord to guide and sustain him in all things (Prov. 3:5-6).  He admits his faults to God (1 John 1:9) and accepts the consequences of his actions.  His life is constantly being transformed to become like the One who saved him (Rom. 8:29; 12:1-2).  He delights himself in the ways of the Lord (Ps. 1:1-3), walks humbly (Mic. 6:8), and pursues righteousness, justice and love (Ps. 132:9; Tit. 2:11-12).  He does not love the world (1 John 2:15-17), but shows grace and love to those who walk in it (Matt. 5:43-45; Rom. 12:19-21).  He shows love to other Christians (1 Thess. 4:9; 1 John 3:23), and helps the needy, the widow and orphan (Prov. 14:31; Jam. 1:27).  As a son, he honors his father and mother (Eph. 6:1-3), as a husband, he loves his wife as Christ loves the church (Eph. 5:25; Col. 3:19; 1 Pet. 3:7), and as a father, he teaches his children the ways of the Lord (Eph. 6:4; cf. Deut. 6:5-7).  These are just some of the characteristics of the mature Christian man. 

Steven R. Cook, M. Div.

Related Articles:

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An Evangelical Response to Same-sex Marriage

     For those who do not know, an evangelical is one who holds to the essentials of the Christian faith. The first of those essentials is an adherence to the Bible as God’s inerrant, infallible and authoritative truth.  The Bible is a revelation from God to man.  It does not address every subject, but what it does reveal is absolutely true about God, history, science, mankind, spirituality and morals. 

God’s Word Defines Marriage

     God’s Word reveals marriage is a divine institution and not a human social construct.  Marriage is a covenant relationship between a man and a woman and is intended to be for a lifetime (Gen. 2:24; Matt. 19:3-6).  Marriage began with the first humans—male and female—at the beginning of time-space-history (Gen. 1:26-28; 2:18-25).  Concerning marriage, Moses wrote “a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh” (Gen. 2:24).  Jesus Himself stated marriage began in the Garden of Eden and is between a man and a woman (Matt. 19:4-6). 

And He [Jesus] answered and said, ”Have you not read that He who created them from the beginning [of time and space and history; see Genesis 1-2] made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? [Gen. 2:24] So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.” (Matt. 19:4-6)

     Two immediate observations come out of Jesus statement: 1) marriage is a divine institution that was given to mankind at the beginning of time-space-history and, 2) marriage is between one man and one woman.  In Scripture, marriage is regarded as a holy institution.  Marriage is illustrative of Yahweh’s relationship with Israel (Isa. 54:5), and Christ’s relationship with the church (2 Cor. 11:2; Eph. 5:22-33).  To pervert the institution of marriage—by definition and practice—is an attack on the God who gave it. 

Homosexuality is a Sin

     The Bible declares homosexuality as sinful (Lev. 18:22; 20:13; Rom. 1:26-27; 1 Cor. 6:9-10; 1 Tim. 1:8-10).  As such, God does not honor that which is contrary to His holy character.  Some claim they have “love” for each other, but any claim to love that is contrary to God and His Word is ultimately a false love, a selfish love, a sinful love. 

You shall not lie with a male as one lies with a female; it is an abomination. (Lev. 18:22; cf. Lev. 20:13)

But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching. (1 Tim. 1:8-10; cf. 1 Cor. 6:9-10)

     Homosexuality is a sin like many other sins (adultery, murder, lying, perjury, gluttony, etc.).  The internal propensity toward the homosexual lifestyle is born out of a person’s sin nature.  Homosexual acts can be committed by both Christians and non-Christians.  As a sin, it can be forgiven, and the Christian with homosexual tendencies can learn to live righteously as God intends.  This is true for all Christians who struggle with strong sinful desires, whatever that may be (alcoholism, drug addiction, anger, violence, promiscuity, etc.). 

God Loves Sinners but Hates Their Sin

     The Bible regards sin as any thought, word or action contrary to the holy character of God.  The introduction of sin—both in human nature and behavior—corrupts all persons, making us totally depraved, such that sin permeates every aspect of our humanity (Rom. 3:10-18, 23; 5:12; 1 Cor. 15:21-22).  The Bible teaches everyone is a sinner (Rom. 3:9).  We are sinners because of our relationship to Adam (Rom. 5:12, 19; 1 Cor. 15:21-22), we are sinners by nature, born with a rebellious heart (Rom. 7:14-25; Gal. 5:17), and we are sinners by choice every time we yield to temptation (Jam. 1:14-15).  People given over to sin pervert God’s institutions as well as His plans for humanity.

     God loves us and desires our salvation and fellowship with Him.  He “desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4).  And what is God’s saving truth?  It is the good news that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor. 15:3-4).   The greatest expression of God’s love occurred nearly two thousand years ago when He sent His Son into the world to die for us that we might have forgiveness of sins and the gift of eternal life (John 3:16-19; Eph. 1:7; Col. 1:13-14). 

For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. (John 3:16-18)

     God is patient with us.  Scripture reveals the Lord “is patient toward you, not wishing for any to perish but for all to come to repentance (2 Pet. 3:9).  This means God gives us time and opportunity to hear His gospel message and to respond to it.  God is gracious toward us.  “But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth” (Ps. 86:15).  God Himself shows grace and love toward everyone, including those who hate Him (Matt. 5:45; Rom. 5:6-10).  Jesus stated, “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt. 5:45).  God loves us, no matter our spiritual depravity, and He has created an open door for us to come to Him through the work of His Son, Jesus Christ.  We come to God with the empty hands of faith, trusting in Christ alone as our Savior. 

     God is righteous and will judge those who reject and suppress His truth.  There is a serious and dire warning that God gives in His Word about those who suppress His truth in unrighteousness.  Paul writes, “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness” (Rom 1:18).  When a person continually rejects God’s revelation of Himself in nature and Scripture, then God eventually gives them over to their sinful passions and degrading lusts (Rom. 1:24). 

For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error. And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper (Rom. 1:26-28)

     To have a “depraved mind” means their thinking is grossly perverted and that right judgment eludes them.  The final result of those who reject God is a life forever separated from Him in the Lake of Fire.  At death, all of life’s choices are fixed for eternity, and if we die without accepting God’s gracious gifts of forgiveness and eternal life (Eph. 1:7; John 10:28-30), then by our own choice we’ll spend eternity forever separated from Him (John 3:18; Rev. 20:11-15). 

What is the Christian Response?

     The Christian response is to speak and act with dignity.  We are to be clear in speaking God’s truth to people who are made in His image (fallen as they are).  We are to point them to Christ that they might turn to Him for salvation and be born again to a new spiritual life (1 Pet. 1:3, 23).  We are to “speak the truth in love” (Eph. 4:15), “with grace” (Col. 4:6), and “with gentleness and respect” (1 Pet. 3:15).  Scripture tells us:

The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Tim. 2:24-26). 

     We know God is always present, working in the hearts of others (John 16:7-11), and will use us to speak truth and share Christ to those who will listen.  We also realize most don’t want to hear God’s Word (John 3:19-20), and will not accept His message (Matt. 7:13-14), so we leave them to God’s judgment (Matt. 10:14-15; Rev. 20:11-15).  Whatever the response of others, our role is to know God’s will and to walk with Him.

Steven R. Cook, M. Div.

Related Articles:

  1. Essentials of the Christian Faith  
  2. What Does it Mean to Be a Man?
  3. The Gospel Message  
  4. Atonement for Sins  
  5. I am a Sinner  
  6. God’s Mercy Toward Sinners  
Posted in Hamartiology, Hot Topics, Marriage | Tagged , , , , , , , , , , , , , , , | 1 Comment

God, History, Time and Eternity

Before the mountains were born or You gave birth to the earth and the world, even from everlasting to everlasting, You are God. (Ps. 90:2)

     The Bible is a record of what matters most to us.  It gives us insights into realities we could never know except that God has revealed them to us in understandable terms.  God has not revealed everything to us, but what He has revealed is perfectly true.  Scripture gives us insight into things eternal and temporal, heavenly and earthly, angelic and human, good and evil, and above all, the thoughts, character, and actions of the Triune God.  We live in time-space history, which is driven by divine choices, angelic choices, human choices, and natural causes.  God’s choices are always supreme, all creatures being subordinate, influenced and controlled.  The Lord allows fallen angels and humans to produce sin and evil, but never beyond or against His sovereign will (Job 1:1-21; Ps. 105:12-15; 1 Kings 22:19-23; 2 Cor. 12:7-10).  God’s providential control over creation guarantees there are no accidents in history, but that all is within His sovereign plan.  “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Ps. 135:6).  There is no one who can comprehend all His ways, or who can stand against Him when He acts.  “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35).

     Most of us think about history in time and space, which began when “God created the heavens and the earth” (Gen. 1:1).  However, according to Scripture, history moves backward and forward beyond time and space and touches things heavenly as well as earthly.  The heavens and earth in Genesis 1:1 refers to material heavens and planet earth.  The Hebrew word translated heavens is plural (שָׁמַיִם shamayim) and refers to:

  1. The atmosphere around the earth (where birds fly; Gen. 1:20).
  2. The stellar heaven which is the universe beyond the earth (Gen. 1:14; 15:5).

Paul mentions a third heaven (2 Cor. 12:2), which is the heaven beyond the universe, and is the place where God rules all things (Dan. 2:44).  Most Christians think of heaven as the place where God rules from His throne.  “Scripture implies the existence of three heavens. The first is the atmosphere above us, that is, the blue sky. The second is the stellar heaven. The third is the highest heaven where the throne of God is.”[1] 

     It is important to be aware of these distinctions because there is both an earthly history and a heavenly history (i.e. the third heaven).  These are connected and touch each other, for things which occur in heaven have direct impact on the earth (Job 1:1-20; 2:1-7; 2 Chron. 18:18-22; Luke 22:31-32), and things which occur on the earth impact things heavenly (Matt. 18:10; Luke 15:10).  The fall of Satan first occurred in heaven (Isa. 14:12-14; Ezek. 28:11-18), and afterward he came to earth and influenced the fall of Adam and Eve (Gen. 3:1-7; Rom. 5:12; 1 Tim. 2:13-14).  On the other hand, God the Son came to earth and became a man (John 1:1, 14; Gal. 4:4), lived a righteous life (2 Cor. 5:21; 1 John 3:5), died a substitutionary death on a cross (Mark 10:45; Rom. 5:6-11; 1 Pet. 3:18), was buried in a grave, and rose again to life on the third day after His crucifixion (Matt. 20:18-19; 1 Cor. 15:3-4).  In His resurrection body, Jesus bore the wounds of the cross (John 20:24-28) and carried those wounds with Him when He ascended into heaven (Acts 1:9-11).  All this reveals that heaven touches earth and the earth touches heaven.

     In the Bible, God occasionally pulls back the curtain of time and space and gives us glimpses into things eternal, revealing a history before time, before the creation of the world.  We learn that God Himself is eternal, for “Before the mountains were born or You gave birth to the earth and the world, even from everlasting to everlasting, You are God” (Ps. 90:2; cf. Deut. 33:27; Ps. 93:2; Isa. 40:28; Jer. 10:10).  From eternity past there was a loving and glorious relationship among the members of the Trinity, who exist as three distinct Persons (Matt. 28:19; 2 Cor. 13:14; 1 Pet. 1:2): God the Father (Gal. 1:1; Eph. 6:23; Phil. 2:11), God the Son (John 1:1, 14, 18; 8:58; 20:28; Col. 1:17; 2:9; Heb. 1:8; 1 Pet. 1:20), and God the Holy Spirit (John 14:16-17; Acts 5:3-4; 1 Cor. 2:11-12; 2 Cor. 13:14; Heb. 9:14).  All three Persons are co-equal, co-infinite, co-eternal, and worthy of all praise and service.  The Persons of the Trinity communicated with each other, loved each other, and made decisions and promises which impacted the world and entire course of history.  There was forethought and intentionality to the creation of the heavens and earth, to mankind, to permit the fall of Adam and Eve, and to provide a monergistic solution that righteously judges sin and saves lost sinners.  To deal with sin, the Father designed and prepared a body for Jesus, and this decision was made in heaven, for “when He [God the Son] comes into the world [time and space], He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb. 10:5).  God the Holy Spirit created Jesus’ body in the womb of the Virgin Mary (Isa. 7:14; Matt. 1:23; Luke 1:26-38), for an angel from heaven told her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (Luke 1:35).  During His time on earth, Jesus lived a sinless life and walked in perfect obedience to God the Father (2 Cor. 5:21; Phil. 2:8-11; 1 John 3:5).  Jesus offered a prayer just a few hours before going to the cross, a prayer spoken among His friends, a prayer in which He mentions a glory and love He enjoyed with the Father before the world existed.  Jesus said, “Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5), “for You loved Me before the foundation of the world” (John 17:24).  This prayer reveals a wonderful relationship that existed from eternity past, which relationship broke into time and space for our benefit, and resumed its full expression when Jesus returned to heaven.  It was also from their relationship in eternity past that God “chose us in Him before the foundation of the world” (Eph. 1:4), which choosing was secured by means of the cross.  From His eternal choice, God promised us eternal life, which speaks both of a current relationship with the Father (John 17:3), as well as an eternal destiny forever in heaven (John 3:16). 

     Our current experiences are connected with our eternal destiny which is assured to us who are in Christ.  Throughout our earthly life, God works through His Word, through others, and through circumstances to grow us spiritually in order to form the character of Christ in us.  All of God’s work in us is intentional, designed to prepare us for the life we will come to know when we leave this world and enter into His eternal presence.  Life on earth—in time and space—becomes more meaningful when we live beyond ourselves, beyond our struggles, beyond our circumstances and see everything within the context of eternity to which we belong right now.  I say we belong to eternity “right now” because as Christians we possess eternal life from the moment we believed in Christ as our Savior (John 10:28).  Eternal life is not what we can have, but what we have from the moment of salvation onward.  Our eternal life is the forever-life that finds its greatest experiential expression when we leave this world and enter into the presence of God in heaven.  At death, the flow of time ceases and all worldly experience comes to an end when we pass into eternity.  Until then, we enjoy eternal life here and now with God who has saved us and adopted us as His own.

Steven R. Cook, M. Div.

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[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1865.

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