Richard Sibbes described repentance as: “not a little hanging down our heads . . . but a working our hearts to such grief as will make sin [itself] more odious unto us than punishment, until we offer an holy violence against it.” Many can, upon grief over their sin, confess it to God and seek forgiveness. This may be genuine; however, it is not complete. The fruit of true repentance can clearly be identified in the way in which sin is forsaken. Often it involves a “radical amputation” (Mt. 5:29-30). Jay Adams says that forsaking sin involves: "1. A willingness to deny or say no (as Christ puts it) to selfish desires, either sinful in themselves or sinful as taking priority above Christ and His kingdom. 2. An actual breaking with the past practice, situation, or persons involved in the sin. 3. Setting up a structure that will make it difficult to fall into the same sin again.” This is the process of mortification.
Paul gave evidence of the fruit of true repentance in 2 Corinthians 7:11: "For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter." Paul commended the Corinthians for their 1) earnestness in having a serious and right attitude toward the grievous nature of their sin, and their 2) eagerness to clear themselves by rectifying their faults. He praises their 3) indignation and hatred of their sin and 4) fear of God and possibly him. Paul also rejoiced to see their 5) longing to be reconciled to God, and their 6) zeal for which they pursued Christ. Paul also commends their 7) punishment. This word is more appropriately rendered “vengeance, vindication, or desire to see wrong avenged.” It denotes the desire to make reparation and restitution for their sin. Each of these gives evidence to the genuineness of their repentance and should also be part of every Christian’s process of forsaking sin.
Going back to the example of Peter, he showed the authenticity of his repentance. Peter confessed his sin, returned to the disciples, and ran to the tomb when he heard that Jesus’ body was gone. When he saw Christ on the shore, he leapt from the boat and swam to him. He affirmed his devotion to Christ and willing obedience to shepherd God’s flock three times. And the rest of his life was lived, though not perfectly, in obedience to Christ as he proclaimed the gospel in the midst of opposition, beatings, imprisonment, and even death. Thus, unlike Judas, Peter proved his repentance to be true.
What does your repentance look like? Are you truly grieved over your sin? You you feel the same way about it that God does? Have you taken measures to keep yourself from falling back into it? Have you confessed it to everyone whom you have sinned against? Did you reconcile with them? Are you willing to accept whatever retribution is necessary to restore your relationship to God and to others? Are you zealously seeking Christ, or are you just trying to get yourself out of a difficult situation? Are you growing in intimacy with the Lord? Are you willing to follow Christ wherever he leads? I ask myself these types of questions daily. I pray that by God's grace we all might put to death that which is earthly in us and put on, as God's chosen ones, holy and beloved, that which is pleasing to him (Col. 3:5-17). May we all seek the things that are above. May we delight in our Risen Lord, Jesus Christ (Col. 3:1-4). This can only be done through true repentance and faith.
Grace and peace,
Chet
Saturday, December 27, 2008
Sunday, December 21, 2008
True Repentance, part 4: What is it?
In Sinclair Ferguson's helpful book The Christian Life, he defines repentance as: 1) inseparable from faith. 2) It is a turning from sin to God, which is 3) rendered in the heart and produces outward effects. 4) Repentance takes place not just at conversion, but is a life-long process of reconciliation to God. To understand repentance more fully, one must look at each of these in turn. First, repentance is inseparable from faith. If our faith is genuine, it will be truly penitent. If our repentance is genuine, it will be truly believing. Bruce Demarest says that “repentance and faith are related to one another as two sides of a coin. They are interdependent responses, each incomplete without the other.” Jesus said in Mark 1:15: “repent and believe in the gospel.” In addition, Paul said to the elders at Ephesus, “I did not shrink from declaring to you anything that was profitable…testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:20-21). Repentance is only truly evangelical when it is based upon faith in Jesus Christ.
Second, repentance is described as a turning from sin to God. In order to turn from sin to God, one must first comprehend his sin in light of God’s revelation of himself. He must confess his sin by acknowledging it to God and agree with God regarding its nature. And he must choose not to pursue that sin any longer but to pursue Christ. Paul affirmed the Thessalonians repentance to be genuine because they “turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes. 1:9-10). This turning includes living no longer for self, but for Christ. “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:14-15). One must turn away from sin and toward Christ. Both of these must be in place. To simply turn away from sin is placing trust in one’s own ability to mortify sin which will inevitably fail. One must also pursue Christ if this turning away from sin is to be complete.
Third, repentance is an inward change that produces outward effects. Repentance must begin within. In Joel 2:13, God says to Israel, “rend to me your hearts, not your garments.” Psalm 34:18 says “The Lord is near to the brokenhearted and saves the crushed in spirit.” Those whose hearts are plagued by godly grief will respond in confession and then bear fruit in keeping with repentance (Luke 3:8). This inward change that produces outward fruit can be seen in Psalm 51. In verses 1-12, David humbly confessed his sin to God and asked for forgiveness. David acknowledged that it is God who cleanses and renews hearts. All the sacrifices of men are insufficient if God does not restore those who are truly broken (v. 16-17). In response to God’s forgiveness and the occurrence of this inward change, David then promised to teach transgressors God’s ways, declare God’s praise, and offer right sacrifices (v. 13-15, 18-19).
Fourth, repentance takes place not just at conversion, but is a life-long process of reconciliation to God. Martin Luther said: “When the Lord and Master Jesus Christ said, “Repent,” he intended that the entire life of believers should be repentance. This word repentance cannot be understood to mean the sacrament of penance, or the act of confession and satisfaction administered by the priests. Yet it does not mean inward repentance only, as there is no inward repentance that does not manifest itself outwardly through various mortifications of the flesh. The penalty of sin, therefore, continues so long as hatred of self, or true inward repentance, continues, and it continues until our entrance into the kingdom of heaven." Just as faith is continual trust in Christ throughout life, so also repentance is a constant part of Christian living. Paul spoke of the continual need for Christians to walk in the Spirit in order to not gratify the desires of the flesh (Gal. 5:16-25). Although Christians are justified upon faith and repentance at conversion, life is a process of sanctification whereby they are dying to the flesh (mortification) and made alive in Christ through the Spirit (vivification). Because Christians still battle with their remaining sin nature, they must continue to identify and repent of sin in their lives.
Unfortunately, churches often make little of this fact. Richard Lovelace stated that: "It is therefore not surprising that many congregations which are full of regenerate people are nevertheless not very alive spiritually, since spiritual life demands metanoia, a new mind of repentance, and this requires more than an initial setting of the heart against the shallow expressions of sin which the believer is aware of at the time of conversion . .. Most congregations of professing Christians today are saturated with a kind of dead goodness . . . surface righteousness which does not spring from faith and the Spirit’s renewing action, but from religious pride and conditioned conformity to tradition." Rather than gambling as lukewarm Christians (Rev. 3:15-16), believers must put to death the deeds of the body, through the Spirit, by repenting of and forsaking sin and living to Christ (Rom 8:12-13).
In faith-filled obedience may we continually turn our hearts from sin and seek the Lord with all that we are: heart, mind, soul, and strength. Next up in the True Repentance series, the finale: The Fruit of Repentance.
Second, repentance is described as a turning from sin to God. In order to turn from sin to God, one must first comprehend his sin in light of God’s revelation of himself. He must confess his sin by acknowledging it to God and agree with God regarding its nature. And he must choose not to pursue that sin any longer but to pursue Christ. Paul affirmed the Thessalonians repentance to be genuine because they “turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes. 1:9-10). This turning includes living no longer for self, but for Christ. “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:14-15). One must turn away from sin and toward Christ. Both of these must be in place. To simply turn away from sin is placing trust in one’s own ability to mortify sin which will inevitably fail. One must also pursue Christ if this turning away from sin is to be complete.
Third, repentance is an inward change that produces outward effects. Repentance must begin within. In Joel 2:13, God says to Israel, “rend to me your hearts, not your garments.” Psalm 34:18 says “The Lord is near to the brokenhearted and saves the crushed in spirit.” Those whose hearts are plagued by godly grief will respond in confession and then bear fruit in keeping with repentance (Luke 3:8). This inward change that produces outward fruit can be seen in Psalm 51. In verses 1-12, David humbly confessed his sin to God and asked for forgiveness. David acknowledged that it is God who cleanses and renews hearts. All the sacrifices of men are insufficient if God does not restore those who are truly broken (v. 16-17). In response to God’s forgiveness and the occurrence of this inward change, David then promised to teach transgressors God’s ways, declare God’s praise, and offer right sacrifices (v. 13-15, 18-19).
Fourth, repentance takes place not just at conversion, but is a life-long process of reconciliation to God. Martin Luther said: “When the Lord and Master Jesus Christ said, “Repent,” he intended that the entire life of believers should be repentance. This word repentance cannot be understood to mean the sacrament of penance, or the act of confession and satisfaction administered by the priests. Yet it does not mean inward repentance only, as there is no inward repentance that does not manifest itself outwardly through various mortifications of the flesh. The penalty of sin, therefore, continues so long as hatred of self, or true inward repentance, continues, and it continues until our entrance into the kingdom of heaven." Just as faith is continual trust in Christ throughout life, so also repentance is a constant part of Christian living. Paul spoke of the continual need for Christians to walk in the Spirit in order to not gratify the desires of the flesh (Gal. 5:16-25). Although Christians are justified upon faith and repentance at conversion, life is a process of sanctification whereby they are dying to the flesh (mortification) and made alive in Christ through the Spirit (vivification). Because Christians still battle with their remaining sin nature, they must continue to identify and repent of sin in their lives.
Unfortunately, churches often make little of this fact. Richard Lovelace stated that: "It is therefore not surprising that many congregations which are full of regenerate people are nevertheless not very alive spiritually, since spiritual life demands metanoia, a new mind of repentance, and this requires more than an initial setting of the heart against the shallow expressions of sin which the believer is aware of at the time of conversion . .. Most congregations of professing Christians today are saturated with a kind of dead goodness . . . surface righteousness which does not spring from faith and the Spirit’s renewing action, but from religious pride and conditioned conformity to tradition." Rather than gambling as lukewarm Christians (Rev. 3:15-16), believers must put to death the deeds of the body, through the Spirit, by repenting of and forsaking sin and living to Christ (Rom 8:12-13).
In faith-filled obedience may we continually turn our hearts from sin and seek the Lord with all that we are: heart, mind, soul, and strength. Next up in the True Repentance series, the finale: The Fruit of Repentance.
Friday, December 19, 2008
Open Hands
It's funny what the Lord brings to mind. In my quiet time today I was meditating on the ever-present, all-sufficient, powerful grace God gives his people, enabling them to carry out his will. As I read passage after passage, I was both awed and humbled by the immediacy and availability of God's provision for every aspect of my life. First Corinthians 15:10 says: "
But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me." In 2 Corinthians 9:8 Paul says: "And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work." What a great and glorious promise! God is continually giving me the grace I need to do his will!
By now you are probably thinking to yourself, "Duh Chet, that is neither new nor funny," but bear with me. I'm in a season of life in which I need to make BIG decisions. We are at the end of seminary and questions regarding our future are a daily and immediate reality. As I was praying today about where the Lord is leading us I was becoming very anxious. What obstacles will we encounter? How will I provide for my family? Am I cut out for this? Should I take the safe route and be wise and prudent, or should I risk heavily for Christ? I was worried. I was fearful. I was loosing sight of grace. Though I have heard this message time and again, I needed to hear the promise of God's ever-present power. This truth fell on me like a waterfall, washing away the burden of my anxiety. God's grace is not just his unmerited favor to pardon me from my sin, but is present with me right now, and will be with me, making me adequate, strengthening me to be sufficient for the task that he has given me, as long as I remain needy, bankrupt, and utterly dependent upon him. What peace, what joy I experienced in that moment.
Now to the "funny" part (interesting, ironic, not ha-ha). As I finished praying, the first thing that caught my attention was my hands: they were palms up. With eyes fixed upon my right hand, I slowly turned it to a handshake ready position. It was in that moment that I realized something that was profound. This was the way I was holding my hand toward the will of God! A vertical, outstretched, open hand seems inviting, receptive, ready to embrace what is placed within it. It appears enthusiastic, willing, welcoming, but it is conditional. In order to truly receive, the object must first be placed and held within my hand and then I have to decide to wrap my fingers around it. I can receive it only if it placed and remains in the position where I have set my hand IF I should so choose to grasp it. It might seem eager, it might appear willing, but it is no way to receive anything from God.
If I am to obtain anything from above my palms must face upward. If I am to embrace God's will for my life and His grace to walk in it my hands must be open, outstretched, and up. God's grace raining down from above cannot be collected by a vertical hand. It will slip right off the palm. Open hands with palms toward the heavens are ready to receive whatever the Lord should give, willing to receive blessing or to be bound for the sake of Christ. This is the position my hand needs to be in that I might receive grace upon grace to fulfill his will for me. These are hands truly open to God.
What position are your hands in? Are your palms up? If not, where are they? In your pockets, hiding from God? Are your fists clinched in rebellion against him? Are you pointing your finger at God to accuse him of some unjust deed or to make demands of him? Are your hands in that handshake ready position, appearing to be willing to embrace what he will give, but in reality you are willing to let his grace slip by? Or will you turn your palms to heaven, and like St. Augustine say: "Give what you command, and command what you will." God's grace is sufficient. God's grace is our great reward.
But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me." In 2 Corinthians 9:8 Paul says: "And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work." What a great and glorious promise! God is continually giving me the grace I need to do his will!
By now you are probably thinking to yourself, "Duh Chet, that is neither new nor funny," but bear with me. I'm in a season of life in which I need to make BIG decisions. We are at the end of seminary and questions regarding our future are a daily and immediate reality. As I was praying today about where the Lord is leading us I was becoming very anxious. What obstacles will we encounter? How will I provide for my family? Am I cut out for this? Should I take the safe route and be wise and prudent, or should I risk heavily for Christ? I was worried. I was fearful. I was loosing sight of grace. Though I have heard this message time and again, I needed to hear the promise of God's ever-present power. This truth fell on me like a waterfall, washing away the burden of my anxiety. God's grace is not just his unmerited favor to pardon me from my sin, but is present with me right now, and will be with me, making me adequate, strengthening me to be sufficient for the task that he has given me, as long as I remain needy, bankrupt, and utterly dependent upon him. What peace, what joy I experienced in that moment.
Now to the "funny" part (interesting, ironic, not ha-ha). As I finished praying, the first thing that caught my attention was my hands: they were palms up. With eyes fixed upon my right hand, I slowly turned it to a handshake ready position. It was in that moment that I realized something that was profound. This was the way I was holding my hand toward the will of God! A vertical, outstretched, open hand seems inviting, receptive, ready to embrace what is placed within it. It appears enthusiastic, willing, welcoming, but it is conditional. In order to truly receive, the object must first be placed and held within my hand and then I have to decide to wrap my fingers around it. I can receive it only if it placed and remains in the position where I have set my hand IF I should so choose to grasp it. It might seem eager, it might appear willing, but it is no way to receive anything from God.
If I am to obtain anything from above my palms must face upward. If I am to embrace God's will for my life and His grace to walk in it my hands must be open, outstretched, and up. God's grace raining down from above cannot be collected by a vertical hand. It will slip right off the palm. Open hands with palms toward the heavens are ready to receive whatever the Lord should give, willing to receive blessing or to be bound for the sake of Christ. This is the position my hand needs to be in that I might receive grace upon grace to fulfill his will for me. These are hands truly open to God.
What position are your hands in? Are your palms up? If not, where are they? In your pockets, hiding from God? Are your fists clinched in rebellion against him? Are you pointing your finger at God to accuse him of some unjust deed or to make demands of him? Are your hands in that handshake ready position, appearing to be willing to embrace what he will give, but in reality you are willing to let his grace slip by? Or will you turn your palms to heaven, and like St. Augustine say: "Give what you command, and command what you will." God's grace is sufficient. God's grace is our great reward.
Wednesday, December 17, 2008
Arrow #3
In case you haven't read Phyll's blog, in His goodness the Lord has seen fit to fashion another arrow for our quiver (Psalm 127:3-5). What a blessing! I look forward to God's gracious expanse of our heritage and reward!
Sunday, December 7, 2008
Controversial Christianity
I have been reading The Pleasures of God by John Piper. This quote really stood out to me: "Can controversial teachings nurture Christlikeness? Before you answer this question, ask another one: Are there any significant biblical teachings that have not been controversial? I cannot think of even one, let alone the number we all need for the daily nurture of faith. If this is true, then we have no choice but to seek our food in the markets of controversy. We need to stay there. We can go home and feast if the day has been well spent. But we must buy there. As much as we would like it, we do not have the luxury of living in a world where the most nourishing truths are unopposed. If we think we can suspend judgment on all that is controversial and feed our souls only on what is left, we are living in a dreamworld. There is nothing left. The reason any of us thinks that we can stand alone on the truths that are noncontroversial is because we do not know our history or the diversity of the professing church. Besides that, would we really want to give to the devil the right to determine our spiritual menu by refusing to eat any teaching over which he can cause controversy (121-122, emphasis mine).
As I reflected on this statement, I realized how right it was. There is not a single biblical doctrine that is not controversial. God's sovereignty and delight in his own glory is questioned. Creation, the miraculous, and divine revelation are doubted. The deity and humanity of Jesus is disputed. The bloody death of Christ as a substitute for the penalty we deserve is repugnant. The sinful nature of man is denied. The exclusivity of Christ is abhorred. Even the ordinances of baptism and the Lord's Supper cannot escape controversy when you reflect upon what they symbolize. One might argue that everyone can agree that God is love, but when examined in light of the biblical picture of God's love, it too is contended. If we attempt to strip or water biblical truth down to an inoffensive message, we are left with nothing. A virtually non-existent but needy God makes one of many paths to him by way of a nice guy who people don't really need. What is the point? Why would anyone accept a gospel that is unnecessary? It is no longer good news, only nice news.
We need to realize that Christianity is controversial. Some will hate it. Some will hate us as a result of it. We cannot let our fear to offend keep us from preaching the whole counsel of God. We are not responsible for the appeal of the message, only of our right handling of it. To some it will smell of death, but to others the aroma of Christ will be the fragrance of life. "
But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere. For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things? For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ" - 2 Corinthians 2:14-17. Let us not peddle a pleasing message that tickles the ears of unbelievers but has no power to save. Instead, let us realize that all who are in Christ are commissioned to speak the whole, controversial message of Christ. To God be the glory!
As I reflected on this statement, I realized how right it was. There is not a single biblical doctrine that is not controversial. God's sovereignty and delight in his own glory is questioned. Creation, the miraculous, and divine revelation are doubted. The deity and humanity of Jesus is disputed. The bloody death of Christ as a substitute for the penalty we deserve is repugnant. The sinful nature of man is denied. The exclusivity of Christ is abhorred. Even the ordinances of baptism and the Lord's Supper cannot escape controversy when you reflect upon what they symbolize. One might argue that everyone can agree that God is love, but when examined in light of the biblical picture of God's love, it too is contended. If we attempt to strip or water biblical truth down to an inoffensive message, we are left with nothing. A virtually non-existent but needy God makes one of many paths to him by way of a nice guy who people don't really need. What is the point? Why would anyone accept a gospel that is unnecessary? It is no longer good news, only nice news.
We need to realize that Christianity is controversial. Some will hate it. Some will hate us as a result of it. We cannot let our fear to offend keep us from preaching the whole counsel of God. We are not responsible for the appeal of the message, only of our right handling of it. To some it will smell of death, but to others the aroma of Christ will be the fragrance of life. "
But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere. For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things? For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ" - 2 Corinthians 2:14-17. Let us not peddle a pleasing message that tickles the ears of unbelievers but has no power to save. Instead, let us realize that all who are in Christ are commissioned to speak the whole, controversial message of Christ. To God be the glory!
Friday, December 5, 2008
True Repentance, part 3: The Insufficiency of Penance
Penance is a personal, outward attempt by a guilty party, upon recognition of his culpability, to make a satisfaction to God for his wrongdoing. In the Roman Catholic Church, it was meant to be preceded by contrition (sorrow) and confession (Council of Trent, Canons on Penance, Canon 4 [1551]). Although Protestant Christians reject the Catholic penitential system as an unbiblical attempt to add to the completed work of Christ, many professed believers erringly endeavor to compensate for their sins through penance. Penance, at its core, is a faithless act. It can be performed by believer and unbeliever alike. One who attempts to make a satisfaction for his own sin apart from repentance and trust in Christ’s ability to atone is acting in unbelief, even if he feels sorrow and confesses. Penance demonstrates a trust in man’s ability to appease God, rather than Christ’s.
Furthermore, acts of penance are simply an external means to please God without any true desire for change. Feeling a sense of worldly grief, many seek to absolve themselves of the guilt and consequences of sin by an outward pious action without ever focusing on “the inward renewal of the mind, which bears with it the true correction of life (Calvin, Institutes, 3.4.1, p 623).” Those who resort to penance are not dissatisfied with the corruptness of their hearts which produce sin. They only want freedom from the results of their sin. Stuart Scott adds that penance focuses on: 1) what the person wants rather than what God wants, 2) what the person does rather than on what Christ has done on their behalf, 3) a semi-public display versus a private display before God and 4) a human priest or advocate. Without concern for the way God desires reconciliation, the one who resorts to penance attempts to make restitution for his sin on his own terms.
Both Judas and Saul were guilty of performing penance. Judas indeed felt sorry for his betrayal, but instead of repenting, he tried to justify himself by returning the money and confessing to the Pharisees. Rather than humbling himself before God and seeking to reconcile to him on his terms, Judas did it his own way by taking his life. Saul confessed his sin and begged Samuel to go out with him so that he could worship God. But his heart was not changed. He still feared man.
There are numerous other biblical examples of attempts to appease God through penance (a few examples are Zech 7:5-14; Jer 14:10-12; Hos 6:1-6; Lk 18:9-14). Israel attempted to merit God’s favor by fasting in Isaiah 58. In verse 1, God told Isaiah to declare to Israel their transgression. This is in spite of the fact that they: “seek me daily and delight to know my ways…they ask of me righteous judgments; they delight to draw near to God” (v. 2). The people wondered why God had not seen their fast. They assumed that they had humbled themselves, yet God did not respond. Why? It is because they were still transgressing They were unrighteous, having forsaken God’s judgments (v. 2). They sought their own pleasure, fought each other, and oppressed their workers (v. 3-5). Although they were keeping the religious rituals of the Law, and even showing contrition through fasting, their hearts were not changed. In the rest of the chapter God proclaims that he chooses the fast that shows compassion on others. This is the fast of the truly penitent. If the Israelites would love their neighbors, God would be present with them to protect, provide for, and guide them.
Are you attempting to outwardly appease God? Are you trying to come to him on your own terms rather than on his? Are you efforts external rites rather than inward change? Are you seeking to atone for your sins or are you truly resting in the sufficient blood of Christ? David said in Psalm 51:16-17, "For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise." May we not seek to cover our sin by our own feable efforts, but let us mourn over and hate our sin as we run to and rest in the only sacrifice that can truly atone for our transgressions: the precious blood of Jesus Christ.
Furthermore, acts of penance are simply an external means to please God without any true desire for change. Feeling a sense of worldly grief, many seek to absolve themselves of the guilt and consequences of sin by an outward pious action without ever focusing on “the inward renewal of the mind, which bears with it the true correction of life (Calvin, Institutes, 3.4.1, p 623).” Those who resort to penance are not dissatisfied with the corruptness of their hearts which produce sin. They only want freedom from the results of their sin. Stuart Scott adds that penance focuses on: 1) what the person wants rather than what God wants, 2) what the person does rather than on what Christ has done on their behalf, 3) a semi-public display versus a private display before God and 4) a human priest or advocate. Without concern for the way God desires reconciliation, the one who resorts to penance attempts to make restitution for his sin on his own terms.
Both Judas and Saul were guilty of performing penance. Judas indeed felt sorry for his betrayal, but instead of repenting, he tried to justify himself by returning the money and confessing to the Pharisees. Rather than humbling himself before God and seeking to reconcile to him on his terms, Judas did it his own way by taking his life. Saul confessed his sin and begged Samuel to go out with him so that he could worship God. But his heart was not changed. He still feared man.
There are numerous other biblical examples of attempts to appease God through penance (a few examples are Zech 7:5-14; Jer 14:10-12; Hos 6:1-6; Lk 18:9-14). Israel attempted to merit God’s favor by fasting in Isaiah 58. In verse 1, God told Isaiah to declare to Israel their transgression. This is in spite of the fact that they: “seek me daily and delight to know my ways…they ask of me righteous judgments; they delight to draw near to God” (v. 2). The people wondered why God had not seen their fast. They assumed that they had humbled themselves, yet God did not respond. Why? It is because they were still transgressing They were unrighteous, having forsaken God’s judgments (v. 2). They sought their own pleasure, fought each other, and oppressed their workers (v. 3-5). Although they were keeping the religious rituals of the Law, and even showing contrition through fasting, their hearts were not changed. In the rest of the chapter God proclaims that he chooses the fast that shows compassion on others. This is the fast of the truly penitent. If the Israelites would love their neighbors, God would be present with them to protect, provide for, and guide them.
Are you attempting to outwardly appease God? Are you trying to come to him on your own terms rather than on his? Are you efforts external rites rather than inward change? Are you seeking to atone for your sins or are you truly resting in the sufficient blood of Christ? David said in Psalm 51:16-17, "For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise." May we not seek to cover our sin by our own feable efforts, but let us mourn over and hate our sin as we run to and rest in the only sacrifice that can truly atone for our transgressions: the precious blood of Jesus Christ.
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