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Romans 6:11-12—"So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions."

How intimately the believer's duties are interwoven with his privileges! Because he is alive to God, he is to renounce sin, since that corrupt thing belongs to his estate of death.

Sin Wants To Reign Over You

"Let not sin therefore reign in your mortal body, to make you obey its passions."

1. Sin has great power. It is in you and will strive to reign.
• Sin remains as an outlaw, hiding away in your nature.
• Sin remains as a plotter, planning your overthrow.
• Sin remains as an enemy, warring against the law of your mind.
• Sin remains as a tyrant, worrying and oppressing the true life.
2. Sin's field of battle is the body.
• Its wants—hunger, thirst, cold, etc.—may become occasions of sin, by leading to murmuring, envy, covetousness, robbery.
• Its appetites may crave excessive indulgence and, unless continually curbed, will easily lead to evil.
• Its pains and infirmities, through engendering impatience and other faults, may produce sin.
• Its pleasures, also, can readily become incitements to sin.
• Its influence upon the mind and spirit may drag our noble nature down to the groveling materialism of earth.
3. The body is mortal, and we shall be completely delivered from sin when set free from our present material frame, if indeed grace reigns within. Till then we shall find sin lurking in one member or another of "this vile body."
4. Meanwhile we must not let it reign.
• If it reigned over us, it would be our god. It would prove us to be under death and not alive to God.
• It would cause us unbounded pain and injury if it ruled only for a moment.

Sin is within us, aiming at dominion. This knowledge, together with the fact that we are nevertheless alive to God, should:

• Help our peace, for we perceive that men may be truly the Lord's, even though sin struggles within them.
• Aid our caution, for our divine life is well worth preserving and needs to be guarded with constant care.
• Draw us to use the means of grace, since in these the Lord meets with us and refreshes our new life.

Let us come to the Table of Communion, and to all other ordinances, as alive to God. In that manner, let us feed on Christ.

Adapted from Charles Spurgeon's sermon notes.

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Dead But Alive: Click | View Series

Romans 6:11-12—"So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions."

How intimately the believer's duties are interwoven with his privileges! Because he is alive to God, he is to renounce sin, since that corrupt thing belongs to his estate of death.

How intimately both his duties and his privileges are bound up with Christ Jesus his Lord!

How thoughtful ought we to be upon these matters; reckoning what is right and fit; and carrying out that reckoning to its practical issues.

What Does It Mean To Be Dead to Sin?

"So you also must consider yourselves dead to sin and alive to God in Christ Jesus."

1. We are dead with Christ to sin by having borne the punishment in him. In Christ we have endured the death penalty, and are regarded as dead by the law (verses 6 and 7).
2. We are risen with him into a justified condition, and have reached a new life (verse 8).
3. We can no more come under sin again than he can (verse 9).
4. We are therefore forever dead to its guilt and reigning power: "Sin will have no dominion over you" (verses 12-14).

This reckoning is based on truth, or we should not be exhorted to it.

To reckon yourself to be dead to sin, so that you boast that you do not sin at all, would be a reckoning based on falsehood, and would be exceedingly mischievous. "For there is no one who does not sin" (1 Kings 8:46; 1 John 1:8). None are so provoking to God, as sinners who boast their own fancied perfection.

The reckoning that we do not sin, must either go upon the Antinomian theory, that sin in the believer is no sin, which is a shocking notion, or else our conscience must tell us that we do sin in many ways; in omission or commission, in transgression or shortcoming, in temper or in spirit (James 3:2, Eccles. 7:20, Rom. 3:23).

To reckon yourself dead to sin in the spiritual sense is full of benefit both to heart and life. Be a ready reckoner in this fashion.

Adapted from Charles Spurgeon's sermon notes.

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From the recent sermon John the Baptizer, Part 2.

Let me explain to you what repentance is and is not. For some of you, this will be completely new, you’ve never heard this. For others of you, this will be information that you’ve got bits and pieces of throughout the course of your life. For some of you, this will be revisiting things that I’ve taught you before, but maybe you still need to do. And for the rest of you, maybe you do know and practice repentance, and this will help clarify your ability to counsel others. I want you to pay attention, this is really important stuff. If you don’t know what to do with sin, you’ll ruin your life, and destroy anyone who is connected to you. It’s that big of a deal.

1. Religious Repentance

So, true repentance is not religious repentance. Religious repentance is this: “I see your sin, not my own. I confess your sin, not my own. I’m really unhappy with your sin, but I’m not really troubled by my own.” It’s because religious people tend to think that they are self-righteous, and pious, and holy, and better than everyone else. The result is that they think they are good, and everyone else is bad. And religious people like to busybody, and gossip, and neatnik, and nitpick, and just be a perennial pain in the Levi’s. That’s what religious people do. And the way this works is they’re always glad to talk about all the things you’ve done wrong, but they never say things like, “It was my fault. I’m sorry. I was wrong.” Some of you are married to that person; I apologize.

Jesus gives a story of two people going into the temple, the Old Testament equivalent of the church, and one prays with haughty eyes and head held high, full of pride. “God, thank you that I’m not like other men. Thank you that I’m better than they are. Thank you that I don’t do all these horrible things.” He’s confessing someone else’s sin.

A second man in the story goes in, and he’s not filled with pride, he’s filled with grief. And he looks to the ground. He can’t even raise his eyes, and he simply declares, “God, have mercy on me. I’m a sinner.” He’s dealing with his own sin, not anyone else’s sin. He’s filled with humility and not pride. And Jesus says, “I tell you the truth, this man, and not the other, left justified, declared righteous in the sight of God.” Religious people are notorious for overlooking their own sin, and talking about everyone else’s, sometimes couching it in the form of a prayer request, so that it looks particularly holy when it’s not.

2. Pagan Repentance

Real repentance is not pagan repentance...
(Click to keep reading.)

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When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him?
–Proverbs 8:3–4

We often care about other people’s opinion more than we care about God’s opinion. We worry about our status among fellow humans because we fail to grasp our identity in Jesus. When we fear man, we’re vulnerable. (I addressed this issue recently in a sermon about The Parable of the Sower—how fear of man keeps us from bearing fruit in our lives.)

“The fear of man lays a snare,” the Bible says, “but whoever trusts in the Lord is safe” (Proverbs 29:25). Here are eight consequences—snares—that can result from fear of man:

1. Idolatry. When we care about what man thinks more than what God thinks, we turn people into idols that we worship—seeking to please them in order to earn their approval or respect.
2. Ineffectiveness. When we fear man we neglect God’s calling for us and we lose focus on executing the tasks in front of us because we’re too preoccupied with what others are thinking.
3. Lack of love. When we’re overly concerned with “getting it right,” we turn people into projects to accomplish. We withhold our compassion and grow reserved and calculating in our pursuit of people.
4. Fakeness. If you’re overly motivated by the opinions of others, you won’t act like yourself. You’ll be a chameleon, adapting yourself to any situation for the sole purpose of fitting in.
5. Apathy. Fear man and you’ll quit taking risks because of the potential for embarrassment in failure. If an endeavor is unlikely to succeed, you’ll never take the chance. In other words, you’ll never do much of anything.
6. Dishonesty. It’s tough to speak truth into someone’s life because the truth can be painful. If we fear somebody’s response, however, necessary words will remain unsaid because we care more about ourselves (being liked) than we do about the person (seeing Jesus work in their life). This negligence always creates more long-term damage than the hurt it avoids in the present.
7. Isolation. Fear of man won’t let you delegate anything because others might not do a good job (or they might do a better job), which could reflect poorly on your performance and reputation. Fear of man compels you to control everything—even if that means going it alone.
8. Decision Paralysis. When we live out of fear rather than out of the convictions God has given us, we spin in circles unable to move forward.

I invite you to join me in respecting and honoring others and submitting to authority, but also in repenting of our fear of man. Fear and worship are reserved for God. In the end, only his opinion counts.

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When we understand our sin biblically, we understand why we are prone to great evil and know why the world is not the way it should be. But by knowing that God made us in his image and likeness, we find the source of our dignity, value, and identity. By knowing of the fall and our state as sinners, we understand depravity as the root problem with our life and world. And by understanding the work of Jesus, in our place for our sins, we enjoy the depth of God's love for us, work in us, and eternal future with us as he restores us to the holy state from which we have fallen.

Like a loving Father, God warned our first parents of the consequences of sin. Nonetheless, they and we have each chosen sin. Because God is holy, he must deal with our sin. Because God is loving, he has chosen to do so in a way that we could be forgiven and restored to right relationship with him. In so doing, God is honoring us by showing that we are made for more than sin and that he expects more from us.

From Doctrine, Chapter 5. Fall: God Judges (pgs. 172–173). Available now.

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We image God by suffering well. When the clouds of trial, pain, loss, hardship, hurt, and tears roll in, we must never forget that our Lord Jesus Christ imaged God well even when suffering. When Jesus was hurting the most, as he hung on the cross for our sins, he reflected the mercy and justice of God perfectly.

Jesus invites us to not waste the worst moments and seasons of our life but rather consider them treasures to be invested purposefully in glorifying God by imaging the character of Jesus by the power of the Holy Spirit. This is Jesus' point when he says, 'If anyone would come after me, let him deny himself and take up his cross and follow me.'

Thankfully, unlike so many half-true theologies that speak only of the victories of Christian life and how to image God when we are winning, Jesus shows us that if our aim is to image God, then when we win and lose and as we live and die, every moment is a sacred opportunity to be captured for his glory, our joy, and others' good.

From Doctrine, Chapter 4. Image: God Loves (pgs. 141–142). Get Doctrine now.

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The previous post dealt with the myth that religious busyness leads to godliness. In this post we'll see how real change is produced.

Real Change Is Checklist-Free

All the religious fervor in the world can’t bring real, organic change. The greatest commandment is to “love God with all of our hearts” (Matthew 22:37), and religious adherence to a to-do list can’t produce the first ounce of love in our hearts.

For example, say you have a man who doesn’t love his wife. Because of her complaints to her friends that he is a “bad husband,” he gets embarrassed and buys a book that lists out all the things good husbands do. He makes a checklist of what he finds: be home on time; don’t argue; be sensitive; buy flowers, etc. He does those things on the checklist diligently. He hasn’t, of course, addressed the real problem, and that is that he doesn’t actually love his wife.

You Can't Love in Obedience to a Command

Outward obedience to religious commands does not produce love in the heart, which is the heart, Jesus said, of all the commandments. And here is the crucial point: we simply cannot love in obedience to a command. In other words, in telling us to love him and others with all of our hearts, God has commanded of us something that is impossible if we don’t already have it. It is as if he has commanded us to be born again, and we are no more able to bring about our second conception than we were our first one. Even if we are the best checklist-keepers in all the earth, if we don’t do what we do naturally, from love, Paul says in 1 Corinthians 13 that it all amounts to nothing.

Where Does Organic Change Come From?

So where does organic change, change that flows from love for God and others, come from?

The Scriptures say that it only comes from faith in the gospel. In John 15 Jesus said that when we abide in the vine of his love we would grow like fruitful branches—being filled with the fruits of a love for each other (v. 12) and a joy that leads to obedience (v. 11). Our obedience would not be the duty or drudgery of to-do lists but the delight of passion.

Here’s a sobering question to ask yourself: if your friends and family were asked to list the top 2 or 3 words that describe you, would love be one of them? If not, is it possible that you are religiously busy but not really changed? Perhaps all of your church activity has brought you close to the vine but not planted you within it.

Real Love Begins With the Gospel

The gospel changes us in an entirely different manner. Only the gospel can create a real love for God and people in us. By realizing how much God has loved us, we begin to delight in him. God’s love and beauty creates admiration and love in our hearts. His love for us begins to overflow in us toward others. What we do for others is no longer toward acceptance and satisfaction, but from it. We quit doing all of the “religious,” “moral,” or “loving” things we do because we “have to” to maintain our status as a good Christian, but because we want to—in response to Jesus and out of the overflow of his love in us! Love from him produces love for him and for others.

Love begets love. As 1 John 4:19 says, “We love him because he first loved us.”

J.D. Greear is speaking at the Advance 10 conference April 26-28 in Durham, NC. For more info go to advancethechurch.com.

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Michael Horton agrees with R.C. Sproul about one of the greatest theological challenges facing the next generation of pastors. Watch this clip to find out what it is.

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Historical Background

In the years following the Council of Nicaea in 325 A.D., the church was wrestling with many questions about the person and work of Christ. At Nicaea, the deity of Christ was established as orthodox Christian teaching, but many questions concerning the person of Christ remained.

Apollinarius, named the Bishop of Laodicea in 362 A.D., is responsible for Apollinarianism. This view compromises the full humanity of Jesus by suggesting that the eternal logos (Word) replaced the human soul of Jesus and served as the life-giving principle in the body of Christ.

Apollinarius’ View of Jesus

Apollinarius says, “The flesh, being dependent for its motions on some other principle of movement and action…is not of itself a complete living entity, but in order to become one enters into fusion with something else. So it united itself with the heavenly governing principle [the Logos] and was fused with it…Thus out of the moved and the mover was compounded a single living entity—not two, nor one compound of two complete, self-moving principles” (Apollinarius, “Fragment 107”).

J.N.D. Kelly, a prominent scholar of doctrinal history, writes, “The presupposition of this argument is that the divine Word was substituted for the normal human psychology in Christ.” Put differently, the humanity that was assumed in the incarnation was not a complete humanity but lacked a significant component of personhood. Apollinarius believed, then, that Jesus was only partially human.

The Orthodox Response

The teaching of Apollinarius was condemned at Antioch in 378 and 379 and by the Council of Constantinople in 381. The primary defender of theological orthodoxy was Gregory of Nazianzus, a 4th century Eastern theologian and the Archbishop of Constantinople.

He saw Apollinarius as compromising the saving work of Jesus: “If anyone has put his trust in him as a man without a human mind, he is really bereft of mind, and quite unworthy of salvation. For that which he has not assumed he has not healed; but that which is united to his Godhead is also saved. If only half Adam fell, then that which Christ assumes and saves may be half also; but if the whole of his nature fell, it must be united to the whole nature of Him that was begotten, and so be saved as a whole” (“To Cledonius Against Apollinarius”).

In other words, if all of Adam was lost and ruined by the Fall, then Christ, the second Adam, must put on all that Adam possessed in order to restore human nature and live the life that Adam failed to live. These issues regarding salvation motivated Gregory to articulate a Christology faithful to the Bible.

Why Does All This Matter?

If Apollinarius is right and the “Word” replaced the human soul of Jesus, we are left wondering how Christ can be fully human. Far from lacking a normal human psychology, the Gospels depict Jesus as being completely human in the way he experienced sorrow, pain, and other genuinely human experiences. Certainly Jesus Christ was fully God, as the council of Nicea maintained, but he was also fully man. And it was his deity—as well as his humanity—that allowed him to be our perfect substitute, the mediator between God and humanity for us and for our salvation.

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Historical Background

Arius (256-336 A.D.) is the most famous heretic of Christian theology. He was born in Libya and died in Constantinople. Arius held a prominent position as a priest in the Church of Alexandria when he started a theological controversy in 318. Arius denied the eternal deity of Christ and his equality with the Father. He argued that Christ was created by the Father.

Since the age of the Apostles, Jesus had always been considered divine by his followers, but his precise relation to the Godhead had not yet been defined. Thanks to Arius, the Trinitarian controversy regarding the status of Jesus Christ erupted.

Arius’ View of Jesus

Arius did not believe that the Father and the Son were of the same substance. Instead, he believed in the eternal functional and ontological subordination of the Son to the Father—that the Son was a lower being than the Father.

According to Arius, the Son was created before time. In other words, he was not co-eternal with the Father. As he put it, “Before he was begotten or created or appointed or established, he did not exist; for he was not unbegotten” (Letter to Eusebius). Furthermore, the Son was not of one divine substance with the Father. He was rather of a similar substance with the Father (homoiousios). On this view, the divine qualities of the Son are given to him by the Father.

Arius claimed that when the Scriptures speak of Jesus as the “Son” of God, it is merely a title of honor—a title given to Jesus as the one on whom the Father had lavished a special grace. Thus, Arius says, “He is not God truly, but by participation in grace…He too is called God in name only” (Early Christian Doctrines).

Orthodox Response

The theology of Arius became so controversial that Constantine intervened in 325, calling the Council of Nicaea. Athanasius, the leading defender of Nicene orthodoxy and the most prolific writer of orthodox Trinitarian doctrine in the fourth century, saw a major flaw in the writings of Arius and called his heresy the “forerunner of the Antichrist” (Athanasius, Or. Ar. 1:1).

According to Athanasius, the Son was eternally begotten from the Father such that he can be said to be of the same essence (homoousios) with the Father: “The Son is other in kind and nature than the creatures, or rather belongs to the Father’s substance and is of the same nature as He.” (Athanasius, Contra Arianos, III).

Why Does All This Matter?

There are some today who repeat Arius’ views. However, Jesus claimed to be God and the Christian tradition has held that there is an intimate connection between salvation and the deity of Christ.

We are saved from God by God. Only a divine Savior can bear the weight of God’s wrath in atonement. Only Jesus as the God-man can satisfy the enormous debt and penalty caused by human sin against God. No mere human could bridge that gap. Only a divine Savior can pay the costly price of redeeming us from our bondage to sin and death. Only the God-man can conquer all his people’s enemies. Our salvation rests on the infinite capacities of our savior, Jesus Christ.

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