Tim Hayes – Page 49

Desperately Wicked

People are bad, really bad, intensely evil (Job 15:16), desperately wicked; God says, “The heart is deceitful above all things, and desperately wicked: who can know it?” (Je 17:9)

Total Depravity, a basic Christian doctrine, is simply stated: Every choice we make is tainted with sin. In our natural state we consistently seek our own way (Is 53:6); we often do so with relentless, unyielding intensity (Ro 3:14-15); we cannot do anything perfectly. (Je 13:23)

This is not because we don’t have the moral capacity to choose good; we are all made in the image of God and are equipped with a moral compass to discern between evil and good. We make less than perfect choices because over time we have built into ourselves a mindset and world view which is in varying degrees contrary to God’s ways. (Ro 8:7-8) It’s irrational at best, this mystery of iniquity within us, but it’s very, very real. (Is 64:6)

Our depravity is total in scope (Is 64:6), encompassing all of our actions and motives (Ro 7:18), but the degree and depth of our depravity may vary from one person to the next, between one choice and the next, and our moral inclinations and tendencies may change over time as we make better or worse choices. (2Ti 3:13, (1Th 4:1)

We all experience total depravity in our moral imperfections, in our unwillingness to submit to God completely, to love Him with our whole heart and our neighbors as ourselves. (Ro 7:21-24) Even so, we have no idea how bad we really are, because we have very limited understanding of what perfect righteousness and holiness look like. Yet as we begin to encounter God Himself (Job 15:15-16), we begin to see ourselves more clearly, as we really are. (Is 6:5)

We’ll never experience the full degree and depth of wickedness, as in Satan himself, either in ourselves or others; God limits or controls our wickedness, holding us back (2Th 2:7), restraining us according to His sovereign purposes. (De 18:14) This is God’s irresistible grace, enabling us to make better choices than we otherwise would (He 12:28), with better motives (15), moving in us to be less wicked, more righteous. (Php 2:12) It’s a gift, something He does in us. (Ep 3:7) One Day He’ll step back and turn the wicked over more fully to their evil ways (Re 6:4), and we’ll see again how wicked mankind can be. (Ge 6:5)

Our depravity humbles us, dismissing all hope of meriting God’s favor as a lie, and exalting anyone to a position of spiritual authority over others as harmful. (Mt 23:8) It’s the key to soteriology, how God’s unconditional election and limited atonement align with His genuine, universal offer of eternal salvation. (He 5:9)

Depravity explains how God can be in absolute, total control over all things, yet how Man still has free will. It even moves Hell itself into glorious context, as awesome, unarguably appropriate and just. All these truths appear hopelessly irreconcilable until we understand Total Depravity. There’s comfort, peace and joy in seeing it all from God’s perspective. (2Co 13:11)

Yes, it seems the world’s “going to Hell in a handbasket,” it sure does, but it shouldn’t surprise or alarm us. God has a glorious purpose in all He allows. Let’s pray for and be concerned for others, and for our world, while exulting in God, being anxious for nothing. (Php 4:6-7) He knows what He’s doing.

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The Mystery of Iniquity

When Yehovah gives the Decalogue on Mount Sinai, descending from Heaven to speak with Man in Person, the children of Israel immediately retreat and ask Moses to speak on God’s behalf; they don’t want to interact directly with God Himself. Their reason? God might accidentally kill them. (Ex 20:18-19)

Aren’t they accusing the Creator of being reckless, of not knowing what He’s doing, of not caring? Isn’t this our depravity on full display? God is choosing Israel as His special treasure (Ex 19:5) and has just delivered them from slavery in spectacular fashion (Ex 19:4) … and now He isn’t able to speak to people without killing them? Really?

God could as easily smash the earth between His thumb and forefinger (Is 40:15); if God wanted to take them out, stepping back from the mount and asking Moses to step in isn’t going to help. What are they thinking?

This isn’t just a problem with Israel, we’re all like this at heart. Man’s instinctive reaction to holiness is aversion (Ro 8:7); instead of seeking God we run and hide. (Ro 3:11) Our iniquity is relentless, irrational, inexcusable; bleeding forth and seeping out at every turn, defying, hiding, accusing, attacking and blaming divinity without shame or concern. Men not only defy Omnipotence, knowing they deserve death, they take pleasure in others joining in. (Ro 1:32)

It’s a mystery, certainly, how and why the human heart is so evil. (2Th 2:7) Resisting, dishonoring, or defying an infinitely powerful, omnipresent, holy Being is simply insane; it can never be rational. It does, however, serve a purpose: to reveal God’s justice, wrath and power. (Ro 9:22) He only allows what will eventually glorify Himself. (Ps 76:10)

God is restraining Man’s wickedness for now (2Th 2:7), so we don’t yet know its full extent. (Jer 17:9) One day we’ll see it unchained; men will defy God, blaspheming Him to His face rather than turning from their wickedness. (Re 16:11) We’ll see them prefer eternal Hell itself to loving God and ending His suffering.

Truth is we’re all utterly depraved when left to ourselves (Ps 53:2-3); we’ve nothing to boast in; apart from God’s restraining grace we’d all be defying Him. (1Co 1:29-31) Let’s not be surprised at sin, but hold the mystery of the faith in a pure conscience. (1Ti 3:9) In humility, let’s fear the living God, esteeming others better than ourselves, giving thanks for all things (Ep 5:20) and remembering that God works all things after the counsel of His own will (Ep 1:11), for our good and for His glory. (Ro 8:28)

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The Foundation

The foundation of the church is a Person: Jesus Christ (1Co 3:11); building on any other ground produces other things: religious organizations and social clubs, but not the church.

To ensure Christ is the foundation we must think carefully about why we’re meeting; the reasons we assemble comprise this foundation; our motives spawn all our activity and will be God’s focus in judgment. (1Co 3:13) If we don’t engage for the right reason we might defile Christ’s church, and that’s a dangerous thing to do. (1Co 3:17)

So, are we coming to hear uplifting sermons? Or to worship God and enjoy His presence? Or to invite others to hear the gospel? These are all good things, but they aren’t the foundation of the church. We can do these things for Christ, and we can enjoy and seek Him in them, but this isn’t the same as having Jesus Christ Himself as the foundation, the very reason we are coming together. There’s something even more important at the core of the church. (He 10:24-25)

To be a church, believers must be meeting for Jesus Christ, about Jesus Christ: He must be the reason we’re coming together, to bring the indwelling Christ to each other (Col 1:27), to share Him with each other so we can help each other in our walk with Him. (1Co 14:26) We must be coming to see and hear Him in each other (Php 1:21), and to help each other draw closer to Him (Php 2:4), focusing on getting to know Jesus Christ, and Him crucified. (1Co 2:2)

To edify one another like this we must be walking in the light with Him, in fellowship with Him, rejoicing in Him, enjoying and obeying Him as a manner of life.

In such community there can be no place in our lives for willful sin (1Jn 3:6), and we should be in close enough community that hiding our sin isn’t an option.

In Christ’s church we cannot delegate this responsibility to edify one another to a few leaders, and sit by passively, expecting them to teach us and bring Christ to us; we each carry this responsibility. (1Th 5:11)

Jesus Christ was the foundation of the very first church, when The Twelve were following Jesus, listening to Him, watching him, beholding Him, studying Him, imitating Him. (1Jn 1:1-3) Jesus Christ was all they had in common; they were pursuing Him; He was their reason for being together. For the church of Jesus Christ, no other reason is acceptable.

Why we come to church affects the leadership style, the order of service, the programs, the budget and all the activity. If in our coming Jesus Christ isn’t building believers into a living network through us, creating a temple He indwells (1Co 3:16), then we’re building on the sand. When the storms come, and they will, nothing will be left. (Mt 7:26-27)

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Tell the Church

Christ’s prescription when a professing believer offends us is straightforward. [1] Confront him/her privately. (Mt 18:15) If that fails to restore fellowship then [2] involve one or two others to [a] ensure there’s no misunderstanding, and [b] discretely encourage resolution. (Mt 18:16) Failing here, [3] take it to court: tell the church. Her verdict is considered binding and final; those who refuse it are treated as outsiders, unbelievers. (Mt 18:16) This is ultimate spiritual authority.

Personal offenses being the most common and critical challenge to unity, Christ is actually telling us how to handle any type of corruption among professing believers; whether it be a divisive spirit promoting destructive teachings or blatant sin, this pattern is evidently applicable.

So who or what is this church, the final authority deciding all spiritual matters impacting the well-being of the body of Christ? (Col 1:24)

The word church is from the Greek ekklesia, meaning assembly or congregation (1Co 11:18), and the fact that all are subject to its judgement implies unity. In other words, spiritual authority lies only in a unified brotherhood; without this, the church is lifeless and powerless, nothing more than decor in a broken world.

To destroy a brotherhood, and thus the church herself, impose any type of hierarchical leadership; elevate a small group to exercise spiritual authority over others. This undermines the foundation and subverts the purpose of the assembly. It’s the default model in our churches today, and the result is easily observed: spiritual devastation.

Promoting this destruction presumes that Christ uses “ekklesia” symbolically here, that He must be refering to leaders representing the assembly. Yet, being honest with the text, we must still expect the brotherhood to be informed and unified, or such leadership could not intelligently speak on its behalf.

To maintain integrity in light of Christ’s instruction, we must acknowledge the centrality and spiritual authority of a unified brotherhood. This is what Christ is building, nothing less, the strongest force on Earth. (Mt 16:18)

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Speak Not Evil

When we think someone’s wrong it’s tempting to engage others in deciding they deserve to be punished. It’s a claim to know the heart and motive, the background and circumstances of another’s choices.

But God says we’re not to speak evil of each other, for this is speaking evil of the Law and judging the Law (Ja 4:11); it’s putting ourselves above the Law, usurping the place of the Lawgiver. (Ja 4:12)

It’s one thing to identify an act as sinful, contrary to God’s Law (1Jn 3:4), but declaring someone to be evil, that they’re willfully alienating themselves from God and at enmity with Him, is another matter. This is actually deciding the Law itself is contrary to God, since it tells us to love our neighbor as ourselves (Le 19:18), which we aren’t as we engage in condemnation.

If we shouldn’t speak so about others, we shouldn’t be thinking this way either. Rather, in humility, we should be giving them the benefit of the doubt, esteeming others better than ourselves. (Php 2:3)

Only God can judge the heart; we must leave this work to Him. (Ps 119:84) He doesn’t need our help. God is just, and perfectly so; He’ll do just fine, all by Himself.

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The End of the Law

When God says Christ is the end of the Law, (Ro 10:4) He doesn’t mean the Law is obsolete. (Ro 3:31) The Greek is telos, meaning purpose, or the point aimed at as a limit. He means the goal of the Law, its objective, is Christ; Torah is our gateway to freedom (Ps 119:133) and divine fellowship. (Jn 14:21)

In other words, the goal of Torah is love out of a pure heart, a good conscience, and genuine faith. (1Ti 1:5) Keeping God’s law to achieve any other end, for any other purpose, is pointless (1Ti 1:6-7); it’s only good for us if we use it as God intended. (1Ti 1:8)

So, keeping Torah is NOT about:
1. Salvation: I’m justified fully and only by the blood of Christ; nothing else. (1Pe 1:18-19)
2. Earning acceptance: I know I can’t be accepted by God any more than I already am. (Ep 1:6)
3. Being self-righteous: Studying Torah exposes my sinful nature (Ro 8:7) and reinforces my utter dependence on God for graceto obey Him. (Ro 7:18)

Keeping Torah IS about:
1. The New Covenant: When God saved me He began writing Torah into my mind and heart. (He 8:10) As He does this, I can’t help but delight in His Law (Ro 7:22), and obey as much of it as I can. (Ps 119:32)
2. Love and fellowship: As I come to love Torah more and meditate on it, I begin to obey it more and to love God more (Jn 14:21), to love others more (2Jn 1:6), and to walk in the light in deeper, sweeter fellowship with God. (1Jn 1:6-7)
3. Freedom: As I obey Torah I discover why God calls it “the law of freedom” (Ja 1:25): the Spirit uses Torah to identify sin (1Jn 3:4) and deliver me from its bondage. (Ps 119:45)

So, while keeping God’s law doesn’t justify me, it does provide evidence that I’m justified, and that I love him.

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Clothed With Humility

If God resists the proud and gives grace to the humble (Ja 4:6), then humbling ourselves as much as we can is essential (1Pe 5:6), the key to God’s way. What is humility, why don’t I pursue it, and how do I grow here?

Christ in Gethsemane, The Passion of the Christ

Humility is thinking of myself realistically, not more highly than I ought (Ro 12:3), comparing myself with Christ, not my neighbor. It’s admitting that without God, I’d likely be the most evil person who has ever lived, being poor in spirit, needing infinite mercy (Lk 18:13), and being afflicted in this. (Jas 4:9)

Even though there’s nothing good in me I can take credit for (Ro 7:18), humility often seems distasteful, repugnant; in being childlike (Mt 18:4), lowly, less significant before Man (Php 2:5), I feel vulnerable, less valued, yet this was where my Savior found rest, and calls me to follow. (Mt 11:29)

Food for humility is found in Messiah’s Cross: I’ve nothing else to glory in. (Gal 6:14) That cross is for me, and I very much deserve it. But Jesus Christ humbles Himself there (Php 2:8), taking my place and giving Himself to rescue me. (Gal 1:4) When I’m prompted by the enemy to be satisfied in my goodness (Is 64:6), smug in my knowledge, safe in my self-sufficiency, exalted in my own talents and wisdom (Je 9:23-24), I can look to Yeshua (He 12:2) and remember where I’d be without Him. (1Co 1:29-31)

Knowing God is both my Judge and Defender frees me from fear and shame to rejoice in God, to be preoccupied with Him while serving others (Php 2:4), to esteem others better than myself, to be clothed with humility. (1Pe 5:5)

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Under Authority

Authority is “the power or right to give orders, make decisions, and enforce obedience.” In certain contexts, God gives people the right to act as His representatives, to define moral duty for others. It’s His way of ordering society. Being under authority is spiritually powerful. (Mt 8:9-10)

God gives rulers authority to create and enforce laws to promote our common welfare (1Pe 2:13-14); He gives husbands authority to decide what’s best for their wives and families (Ep 5:22-24), and mothers authority to stand with their husbands in governing their children. (Col 3:20)

Each role derives its authority from God (Jn 19:11) and represents Him, so resisting authority is rebellion against God (Ro 13:1-2), unless the authority is directly contradicting God’s law, in which case we submit to God as the ultimate authority. (Ac 5:29)

Religious leaders may claim a type of spiritual authority, presuming the right to control and manipulate others, but God doesn’t delegate this kind of power to individuals or organizations; He requires all of us to be spiritually accountable only to Himself. (1Co 11:3) Brothers in godly community comprise the only valid spiritual authority on Earth today, and may at times convey the will of God (Ac 9:30), yet they have no right to enforce their will. (Mt 23:8) Their ability to influence, especially as older men, comes as we recognize their godly example and holy character (1Pe 5:1-3), which encourages the younger to heed their counsel. (He 13:17)

God tells us to give thanks for and also to pray for all those in authority. (1Ti_2:1-2) Even if we don’t like what they’re doing, we must submit to them and remember they’re His servants (Ro 13:5-6), not speaking evil of them. (Ac 23:5) Being under authority is intrinsic to being aligned with God.

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His Own Burden

I’m the only one who’ll die with my beliefs; no one else is responsible for my faith. I’m accountable to God for what I think, say and do (Mt 12:36); no one else can answer for me. Everyone shall bear their own burden. (Ga 6:4)

If I believe, say or do something wrong it’s my own fault; no one else will be standing with me on Judgement Day. I’ll be looking into the eyes of my Creator, and He into mine, and I will be alone, giving Jehovah Himself an answer for everything. (Ro 14:11-12) Where I land and who I am will be on display for eternity, exposed for all to examine. (1Co 3:13)

If I believe whatever I’m taught by church leaders or theologians, and I don’t care enough to search things out for myself, meditating in God’s Word on my own and verifying their claims, I’m saying it’s OK to believe a lie, so long as I fit in. I’m saying who teaches me is more important than what they teach; that relationships are more important to me than truth, that this world is more valuable to me than eternity (1Jn 2:15-17); that being honored and accepted in this world trumps being honored and accepted by God. (Jn 5:44)

When I’m in the fear of God I don’t need anyone else to agree with me; I’m not intimidated standing alone. (2Ti 4:16) I’m free to let others challenge me, to listen thoughtfully and carefully (Ja 1:19), and to look for truth in everything they say. I’m free to let others seek after God along with me, and to lovingly encourage them to do so.

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Despising the Shame

Shame is guilt coupled with a sense of legitimate contempt and rejection; it’s feeling despised and rejected (Is 53:3) due to inexcusable moral failure. Shame claims to be separating us from respect, love and acceptance, making us feel exposed, vulnerable and defenseless. It’s extremely powerful, crushing soul and spirit; many prefer death to enduring their shame. Perhaps it’s why hateful rampages often end in suicide.

Those who accused and mocked Yeshua on the cross understood this force, trying to heap shame upon His agony (Ps 22:7-8), but He endured by despising the shame. (He 12:2) He looked beyond the lies and found safety in the eternal faithfulness and justice of His Father.

When we’re walking in the light we enjoy fellowship with God (1Jn 1:7), knowing we’re accepted in the beloved (Ep 1:6) and rejoicing in Him, so there’s no need to feel ashamed when we’re judged by men (Ps 119:80); by faith we can receive accusation as a growth opportunity.

But for those who aren’t walking with God, shame and everlasting contempt is their destiny (Da 12:2), an eternal, constant reality, a second death from which there will be no end, no escape.

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