Keep Away From Anything That Might Take God’s Place (The New City Catechism, #17)

 God created humans as his vice kings and queens, with the special, royal purpose of worshiping, resembling, reflecting, and glorifying their Maker. This seems to be David’s point in Psalm 8:5-8, a poetic parallel to the Gen. 1:26-28 creation account:

Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. 6 You have given him dominion over the works of your hands; you have put all things under his feet, 7 all sheep and oxen, and also the beasts of the field, 8 the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas.

Part of the implication seems to be that God hard-wired us to worship. Yet, once sin entered the world, like with all aspects of human life, this one was twisted for evil. Consider how Paul describes mankind’s sinful twisting of this bent toward worship in Romans 1:21-23:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

If we judge both by the space given in Scripture to combatting the worship of other gods in place of the true God and the fact that the first three of the Ten Commandments deal with this topic in one way or the other, idolatry is not something that only ancient or third world cultures practice. It is common to all humans. After all, it is not only the worship of statues and images of other  gods, it is the worship and trusting in anything above God.

When we grasp that idolatry is such an important topic in the Bible, we come to see just how important it is that we give it attention and how important The New City Catechism’s question and answer #17 is: “What is idolatry?  Answer: Idolatry is trusting in created things rather than the Creator for our hope and happiness, significance and security.”

Here we make at least three discoveries.

To begin, as someone has helpfully said, “God disaproves just as much of an idol in the heart as he does an idol in the hand.” In other words, the terminology of “trusting” lets us know that idolatry can take place as a matter of the heart (Ezek. 14:3), even when no actual physical idol is in view. In fact, one author of centuries ago rightly explained that our heart is “a perpetual factory of idols.” Once we grasp this, we come to see that idolatry can be (and is) a widespread problem. In fact, it is at the heart of sin (see Rom. 1:21-23 above).

Next, we see that idolatry is our displacing God with anything or anyone else as the object of our ultimate trust (“trusting in created things rather than the Creator”).

Finally, we discover what it is humans tend to trust other gods for in the place of God. We trust other gods for a future that brings blessing and flourishing (“hope”), for the possibility that we can find pleasure in the place of our pain (“happiness”), for the fulfillment of our desire that our years on this earth would matter and make a difference (“significance”) and for the assurance we will ultimately experience a full life, rather than destruction (security).

With this explanation we can now understand why the Bible speaks of it so much. It is at the heart of all sin and therefore at the core of why Jesus died and was raised in the place of sinners—that their sinful idolatry could be forgiven, and they could be transformed into true God worshipers (Rom. 13:14; Eph. 4:22-24). We also discover why John would end his first letter with an exhortation to avoid it. Evidently the apostle thought it important and prevalent enough to make it the last word to his reader, perhaps so they would remember it. He wrote (1 John 5:21 NLT): “Dear children, keep away from anything that might take God’s place in your hearts.”

These are good words for all of us to remember and to practice by Christ’s grace.

Joyfully Keeping Away From God-Substitutes With You,

Tom

Not Avoiding The S Word (The New City Catechism, #16)

 What is a three-letter word that starts with s and that polite people do not talk about publicly? Well, a generation or two ago it would have been that word that just came to the mind of some. Now, however,  it is a different one. I am thinking of the word sin.

Many people think that sin is as out-of-date as a horse-and-buggy or a rotary phone. Yet, that is not the view of the Bible. In fact, at the core of  the saving work of Jesus Christ we are forgiven of our sin on the ground of his death (Eph. 1:7; Col. 1:14; 1 John 1:7; Rev. 12:11).

This raises an important query. In fact, it is the question asked and answered by The New City Catechism (#16): “What is sin?”  The answer given is this: “Sin is rejecting or ignoring God in the world he created, rebelling against him by living without reference to him, not being or doing what he requires in his law—resulting in our death and the disintegration of all creation.”  

In this response we see three descriptions of what sin is, followed by two disastrous effects that show its destruction.

To start we consider the Descriptions.

The Descriptions Of Sin

Sin is the outright refusal to worship God since a person thinks God is not good, which is what is entailed in “rejecting” him. Related to this is the unwillingness to worship God as the one and only true God since we think he is not worthy of such. This is what is captured by the idea of “ignoring God.” Rejecting and/or ignoring God can be a whole life direction (Rom. 1:18-31) or it can be the occasional outlook of a Christian who believes God is worthy of worship as the one and only true God. Yet, there are times when they still reject or ignore him (Rom. 7:19-24; James 4:7).

Next, sin involves a heart of insurrection against God: “rebelling against him by living without reference to him….” Rebellion is: “Open resistance to lawful authority…[the act of] a person who treats…[an] authority with contempt, in not obeying his proclamation…and refusing to attend [to] his sovereign [power] when required….”[1] The fact that God has created us means it is right that we all should submit to, trust in, and obey him. When we do not do this, it is appropriate to say we rebel against God (Rom. 1:18-23).

Finally, we discover that sin is “not being or doing what he requires in his law.” This is what we discover in 1 John 3:4: “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.” To give more detail, what this last description sets forth is the following:[2]

• “Sin is when a person does not conform unto or when they go beyond the law of God….” (1 John 3:4)

• “The law of God…teaches we are to act in perfect holiness from a heart of faith to the glory of God.” (Matthew 5:48; Romans 1:5; 3:23; 1 Corinthians 10:31)

Sin is what happens when we think, act, or relate in a way that does not match what God desires, in the way he desires, for the purpose he desires.

The Disastrous Effects Of Sin

According to God’s Word, sin is no small thing. It results in our separation from God, our brokenness, and it leads to even greater brokenness as time passes (Gen. 2:16-17; Rom. 6:23). This is what is meant by, “resulting in our death.”

What is more, sin leads to creation being under a curse—i.e. it is broken: “…and the disintegration of all creation” (Gen. 3:14-19; Rom. 8:20-22).   

When we understand what sin is and its disastrous effects, we must see it is important to trust in Jesus Christ as Savior for forgiveness of sin (Col. 1:14) and we also must sever sin and kill it at the root (Rom. 8:13).

Joyfully Killing Sin With You,

Tom

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[1] Webster’s Dictionary (1828 ed.).

[2] This more detailed description is from John Piper’s expansion of the 14^th question and answer in the Westminster Shorter Catechism.

The Threefold Use Of The Law (The New City Catechism, #15)

Many Christians simply do not know what to do with God’s Law or even if we are supposed to do anything with it. In this week’s catechism question and answer (#15) this confusion is addressed: “Since no one can keep the law, what is its purpose?  Answer: That we may know the holy nature and will of God, and the sinful nature and disobedience of our hearts; and thus our need of a Savior. The law also teaches and exhorts us to live a life worthy of our Savior.”

The late R.C. Sproul provides commentary on the three main uses of the Law, as implied in this answer. I have reproduced that article (found at monergism.com) to help us think through the topic.

Rather than interspersing biblical passages throughout his article in support of what he says, Sproul included a list of such passages at the end of the article.

Every Christian wrestles with the question, how does the Old Testament law relate to my life? Is the Old Testament law irrelevant to Christians or is there some sense in which we are still bound by portions of it? As the heresy of [Law opposition] becomes ever more pervasive in our culture, the need to answer these questions grows increasingly urgent.

The Reformation was founded on grace and not upon law. Yet the law of God was not repudiated by the Reformers. John Calvin, for example, wrote what has become known as the “Threefold Use of the Law” in order to show the importance of the law for the Christian life.

The first purpose of the law is to be a mirror. On the one hand, the law of God reflects and mirrors the perfect righteousness of God. The law tells us much about who God is. Perhaps more important, the law illumines human sinfulness. Augustine wrote, “The law orders, that we, after attempting to do what is ordered, and so feeling our weakness under the law, may learn to implore the help of grace.” The law highlights our weakness so that we might seek the strength found in Christ. Here the law acts as a severe schoolmaster who drives us to Christ.

A second purpose for the law is the restraint of evil. The law, in and of itself, cannot change human hearts. It can, however, serve to protect the righteous from the unjust. Calvin says this purpose is “by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice.” The law allows for a limited measure of justice on this earth, until the last judgment is realized.

The third purpose of the law is to reveal what is pleasing to God. As born-again children of God, the law enlightens us as to what is pleasing to our Father, whom we seek to serve. The Christian delights in the law as God Himself delights in it. Jesus said, “If you love Me, keep My commandments” (John 14:15). This is the highest function of the law, to serve as an instrument for the people of God to give Him honor and glory.

By studying or meditating on the law of God, we attend the school of righteousness. We learn what pleases God and what offends Him. The moral law that God reveals in Scripture is always binding upon us. Our redemption is from the curse of God’s law, not from our duty to obey it. We are justified, not because of our obedience to the law, but in order that we may become obedient to God’s law. To love Christ is to keep His commandments. To love God is to obey His law.

Here are some biblical passages for reflection:

Psalm 19:7-11

Psalm 119:9-16

Romans 7:7-25

Romans 8:3-4

1 Corinthians 7:19

Galatians 3:24

Delighting In The Law With You,

Tom

Moral Inability (The New City Catechism #14)

 Sometimes philosophers and theologians distinguish between two different kinds of ability—natural and moral. To Illustrate the difference, let’s imagine that Sue is a high school senior who is also a three-time state champion in each of her best two swimming events. This young woman who has been swimming since she was in pre-school has ample natural ability to swim. By this I am not necessarily saying swimming comes easy to her and she does not need to work at it. Rather, I am saying that in the realm of nature (what can be seen) she has an ability to swim.

Now, let’s say that Sue has an accident while riding her bicycle that necessitates surgery on a knee, puts her on crutches, and which leaves her with an inability in the natural realm (a natural inability) to swim. Though she wants to swim, at the time she cannot.

Let’s offer one more example. Let’s suppose that on the afternoon of her prom this same Sue, now fully recovered, receives a call from her coach who has scheduled a last-minute practice. The practice is to start only two hours before the prom. Since she already has her hair fixed and does not want to mess it up, she does not want to get into the pool. This desire is so strong that we can say she has a moral inability to practice that afternoon. This includes a movement of the heart so strong and/or decisive, a person will never want to do a certain action or make a certain choice.

It is important to be aware of the two different kinds of abilities (or inabilities) when discussing the fourteenth question and answer in The New City Catechism: “Did God create us unable to keep his law? Answer: No, but because of the disobedience of our first parents, Adam and Eve, all of creation is fallen; we are all born in sin and guilt, corrupt in our nature and unable to keep God’s law.”

Using our terminology above, the question asks, “Did God create humans with a natural inability to keep his law?” If he did, then it may be the case that humans would have the desire to obey God’s law, yet God never gave them sufficient resources for being able to obey. In that event, it would be unjust for God to hold mankind responsible.

In the answer we are told humans are morally unable to keep God’s law. This means we have such a strong desire away from trusting in and obeying God, we will never do it. It is similar to saying that though the avid Nebraska Cornhusker football fan has a natural ability to cheer for the Colorado Buffaloes to win, usually they would lack the  moral ability to do so since they would have such a strong desire against the Buffaloes.

The answer to the catechism question shares what the Bible teaches, that since we are born in sin, guilty in Adam, and corrupt in the depth of our being, we have a moral inability to keep God’s law. Apart from the work of the Holy Spirit in us, we will never want to carry out God’s will in the way he desires, to the extent he desire, for the purposes he desires. 

This is what the Bible teaches. Consider Romans 8:7-8: “For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. Those who are in the flesh cannot please God. Also 1 Corinthians 2:14 reads: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

Few realities display the need for salvation in Jesus Christ more than what is seen in this question and answer. Apart from Christ we have no hope.

Joyfully Praising Jesus For Our Salvation,

Tom