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Dead—In Sins and Trespasses by Jim Ehrhard

January 7, 2010 by ADMIN

“And you He made alive who were dead in trespasses and sins, in which you walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh and of the mind, and were by nature children of wrath, just as were the others.”

Ephesians 2:1-3

No other chapter in the Bible describes our salvation as completely as does Ephesians 2. In this chapter, Paul reminds us what we have been saved from (vv. 1-3), how we have been saved (vv. 4-9), and why we have been saved (vv. 10-22). It is important to remember that Paul is not speaking here to non-believers but to Christians. His words serve as a constant reminder to all believers that salvation is completely a work of God. There is nothing in us that would make us choose Him. Indeed, Paul emphasizes that we are unable to make such a choice.

It is essential that we understand this doctrine of total depravity. To lessen our sinfulness is to lessen God’s glory in providing salvation. To suggest that we have an ability to choose God is to make man a partner with God in justification—something the Scriptures do not permit.

This doctrine is all essential to understanding salvation. Our understanding of it not only affects our view of salvation, but also every aspect of the Christian life. D. Martin Lloyd-Jones once stated the same: “I am convinced that our failure to properly understand all God has done in salvation greatly affects our lives as believers in every way.”

How so? Consider three examples. First, our understanding of our sinfulness affects our service for the Lord. Those who recognize the greatness of the debt from which God has released them stand continually ready to do whatever He desires. Those who see their sin as less are often tempted to question why God does not do more for them since they have served Him so much or so long. Consider, for example, the comparison that Jesus makes between Simon the Pharisee and the sinful woman in Luke 7:36-50. Jesus makes it clear to Simon that the woman loves Him more because she was forgiven more (vs. 47). Those who recognize the depths of their sin have a deeper love for the Lord than those who do not recognize how much Jesus has forgiven them.

In the passage at hand, Paul provides for us a three-fold description of the sinner. We might summarize and analyze his description with three words—we were dead, disobedient, and doomed. Let’s look at each.

Dead

In verse 1, Paul provides his description of our condition spiritually. This description differs radically from the way most evangelicals today describe man. Rather than speaking of man as sick or dying, Paul bluntly asserts that man in sin is “dead.” It is essential that we understand man’s condition properly—a wrong diagnosis of the problem only results in inadequate cures. The common diagnosis today of man as sick or dying fails acknowledge the seriousness, indeed the hopelessness, of man’ condition apart from a sovereign work of God. To minimize the seriousness of our situation is to minimize the glory of God in salvation.

Consider for a moment the common description of salvation—Man is sick even unto death. There is only one medicine that will cure the man if he would but take it. The medicine is in the bottle; it will cure him forever. But…all depends on the man. Will he take the medicine and live or will he fail to take it and die? Such is the man-centered approach to evangelism. A better illustration is that the man has died. The disease has taken his life-breath away. All hope is lost. Then, into the room of the dead man, walks Jesus. With one touch, the man is restored to life! Here the focus is on what Jesus has done, not on what man has done.

Likewise, consider another commonly used illustration—a man is drowning in the ocean. He is going down for the “third time.” At just that moment, a boat arrives and a life preserver is tossed to the drowning man. He can be saved…if only he would reach out and take hold of the preserver. Again, notice who is ultimately responsible for salvation—it is the man who makes the decision that determines his salvation. Instead, consider a more biblical illustration—the body of a man is washed up onto the shore. People rush to his side, but quickly they realize that he is dead. A few futile attempts are made to revive him, but all are in vain—he is dead; nothing more can be done for him. Then a man named Jesus comes walking down the beach. He walks over to the man, takes his hand, and says, “Arise.” To the amazement of all around, the man rises. Again, the focus is on Jesus and what He has done.

But why have I taken so long to describe these pictures? Because these two illustrations sound so right, but they do not provide a biblical picture of man’s predicament. People without Christ are not just lost and in need of someone to show them the right direction, confused and in need of understand, or unhappy and in need of cheering. If so, then education and persuasion would be sufficient. But if man is truly dead in sins and trespasses, then only a work of God can bring him back to life. This is why salvation must be of God alone—man can do nothing to earn his salvation, not even to “assist” God or even cooperate with Him. Dead men cannot do anything for themselves! Only once we understand how seriously desperate man’s condition is will we recognize how much salvation is a work of God alone.

But what does it mean for man to be dead? When we speak of man as dead spiritually, we are referring to his inability to respond to spiritual things. Just as a physically dead man does not respond to physical stimuli, so a spiritually dead man does not respond to spiritual stimuli. This is why the things of God do not move the natural man—he is spiritually dead. He does not need instruction, persuasion, or even a good example to follow. He needs life which God alone can give.

Finally, we must recognize that although all are dead spiritually, all are “not in the same state of decay.” Some are outwardly more sinful than others. In short, some corpses stink more than others, but they are all dead. Thus it is with man. He is not sick or drowning and in need of help. He is dead in sins and trespasses and in need of life. That is why the apostle reminds us, “But God…even while we were dead in trespasses, made us alive together with Christ” (Eph. 2:4-5). He has raised us. He has given us life. He has saved us. To God alone be the glory for the salvation He has given us!

Disobedient

While the word “dead” describes man’s condition, the word “disobedience” describes the evidences and effects of that condition. Three words in particular describe that condition.

First, Paul uses the word “trespasses” in verses one and five. This word indicates the illegal crossing of a boundary. It also contains the idea of going down a forbidden path or even the wrong road. Thus, Proverbs 14:12 reminds us: “There is a way that seems right to man, but the end thereof is death.” One evidence of man’s spiritual death is that he travels down the wrong road—he chooses the broad way that leads unto destruction rather than the narrow way that leads unto life. Not only this, but he continually crosses the boundary line of God’s law.

Second, the apostle also speaks of “sins” as evidence of man’s spiritual death. The word “sins” indicates a “missing the mark.” What is that mark? Romans 3:23 tells us, “all have sinned and fall short of the glory of God.” God’s glory, his perfections, and His holiness are that mark. Most men do not consider themselves sinners because they change the “mark” and lower the crossbar to the standards of men rather than measuring themselves by the standards of God. Compared to other men, they consider their moral lifestyle to be quite good. But compared to the measure of God’s holiness, they completely miss the mark. They fall far short of God’s righteous standard.

Third, in verse 3, Paul speaks of conducting ourselves according to the “lusts and desires” of the flesh. Another evidence of man’s spiritual death is that his God-given desires are out of control rather than under the control of God. There is nothing sinful about desires for food, sleep, or even sexual relations—provided the under the control of our Creator and within the bounds of His law. For example, a desire for food is not sinful, but gluttony is. Neither is the desire for sleep—but sloth and laziness are. Thus we see that our desires are out of control and are according to the desires of the flesh rather than according to what pleases God.

Additionally, these two words remind us that sin is not merely the outward act, but also the inward “lusting.” Thus, Jesus reminds us in Matthew 5 that lustful and murderous thoughts are judged as sinful just as are the actual deeds. The Evidence of our sinfulness is not only in our actions but also in the thoughts and attitudes of the heart. Many who do not consider themselves as “sinners” because they live basically moral lives have failed to consider that God’s definition of sin extends to the heart attitude. The evidence of our spiritual deadness is found, not only in what we do, but also in our lusts and desires that are clearly contrary to the will of God.

Doomed

“Dead in trespasses and sins” shows us what our condition is. Our “disobedience” provides the evidence that we are indeed dead spiritually. The word “doomed” indicates our destiny apart from the work of God in salvation. Paul calls us “by nature, children of wrath.” By this, he emphasizes the hopeless condition into which each of us is born. Unless God in His mercy intervenes, we are all doomed to an eternal hell.

Most today want to avoid the idea of God’s wrath. Yet the Bible is replete with references to the wrath of God. In the Old Testament, God’s wrath is mentioned over 600 times. It continues to be a dominant theme in the New Testament. Through Christ, we are “saved from the wrath to come.” In the garden of Gethsemane, Jesus asked that “this cup” would pass from Him. The cup that He referred to was the cup of God’s wrath spoken of in the Old Testament. Jesus knew that, on the cross, He would drink that cup that was rightly deserved by all mankind.

We must be especially careful here. Today many attempt to place the focus on God’s love and ignore God’s wrath. But whenever we “waterdown” the reality of the wrath of God, we “waterdown” the love of God. God’s love is greatly magnified when we see the greatness of the wrath from which He has saved us. Salvation is deliverance from that wrath. Jesus, on the cross, satisfied the wrath of God and drank the cup completely for us. But apart from that deliverance, we remain in spiritual death, living according to the disobedient desires of our flesh, doomed under the wrath of God which will one day be poured out upon us.

What God Did

“But God….” Verse 4 begins Paul’s emphasis on a God-centered, rather than a man-centered salvation. What God did made the difference, not what man does! He made us alive; He raised us up; He caused us to sit in heavenly places in Christ Jesus. And He did so, not because of anything in us, but because of His “great love wherein He loved us,” because He is “rich in mercy,” because He wanted to show “the exceeding riches of His grace in His kindness in Christ Jesus” for all ages. Salvation is a work of God alone who alone deserves to be praised.

To have an adequate view of salvation, we must understand our condition—we must realize the hopelessness and impossibility of our doing anything to save ourselves. We were dead—He made us alive!

Yet this does not rule out any call for repentance. The same apostle who wrote Ephesians told the Athenians that God “commands all men everywhere to repent” (Acts 17:30). We must do the same. But we must remember that, when people respond to Christ, they cannot claim any credit for their new life—dead men cannot bring themselves back to life…. But God can!

Jesus’ healing of the man with the withered hand forms an interesting parallel to salvation. Jesus says to him, “Stretch forth thine hand.” But he can’t—but he must—and, as he does, his hand is made whole. Such is the mystery of salvation and evangelism—we must call dead men to repent. They can’t—they must—and, as they do, they are made whole. Perhaps the best illustration is Lazarus dead in the tomb. Jesus calls, “Lazarus, come forth.” He can’t—he must—he does. Could Lazarus claim any credit for coming forth? Would he tell listeners years later that he heard Jesus and his choice to get up and walk out made the difference? Never—throughout all eternity, he would proclaim, “He did it all, all to Him I owe, Sin had left a crimson stain, He washed it white as snow.”

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Jim Ehrhard |

From Our Hearts by Jim & Debbie Ehrhard

January 7, 2010 by ADMIN

In the last issue of Teaching Resources, we dealt with the theme of sin in the lives of non-believers. In this current issue, we have included articles on the issue of the indwelling sin in the lives of believers. There is little question that believers have an on-going battle with the reality of sin in their lives. Understanding what the Scriptures teach about this reality provides three helps.

First, it becomes an encouragement to those who think their experience is unique. They assume that they alone struggle with sin. This struggle may even cause some to question their salvation. Instead, believers need to be encouraged that such a struggle is evidence that they are believers. The unregenerate man does not struggle with sin—only the regenerate is grieved by its lingering presence.

Second, the Scriptures provide instructions for Christians which will result in an increasing victory over the power of indwelling sin. Such admonitions as “mortify the sinful desires” and “set your affections on things above” are “means” by God in the process of our sanctification.

Finally, proper teaching on this subject avoids using grace as an excuse for sin and avoids moving back into a righteousness established through our own works. Correct teaching places emphasis on God’s grace as the means for overcoming the power of indwelling sin.

Each of the articles selected for this issue is intended for these purposes. Spurgeon’s article on “The Doctrines of Grace Do Not Lead to Sin” does battle with arguments that teaching grace gives license to sin. His second article explains how believers are free from the dominion of sin. The articles by Owen and Baxter show how sin deceives us and give suggestions as to set a guard over our minds. Thomas Watson reminds us how God is able to turn even our sinfulness in to good and A. W. Pink shows how God’s Word is profitable in our battle with sin.

Also included is an edited letter from John Newton that provides sound pastoral encouragements. Finally, the issue closes with a warning from the pen of Thomas Watson on the dangers of only being pretenders.

We hope these articles are an encouragement to you in the Lord. Please continue to keep us in your prayers over the summer months. Much of Jim’s time will be spend setting up our web site and writing and preparing for fall classes. May you continue to grow in Him and in holiness before Him.

By His Grace, Jim & Debbie

Posted in Uncategorized |

A Reproof to Such as Are Only Pretenders by Thomas Watson

January 7, 2010 by ADMIN

Here is a sharp rebuke to such as are “glittering dross” Christians, who only make a show of godliness, like Michal, who put “an image in the bed,” and so deceived Saul’s messengers (1 Sam. 19:16). These our Savior calls “whited sepulchres” (Matt. 23:27)—their beauty is all paint! In ancient times, a third part of the inhabitants of this island [England] were called Picts, which signifies “painted.” It is to be feared that they still retain their old name. How many are painted only with the vermilion of a profession, whose seeming luster dazzles the eyes of beholders, but within there is nothing but putrefaction! Hypocrites are like the swan, which has white feathers, but a black skin; or like the lily, which has a fair color, but a bad scent. “Thou hast a name that thou livest, and art dead” (Rev. 3:1). These the apostle Jude compares to “clouds without water” (Jude 12). They claim to be full of the Spirit, but they are empty clouds; their goodness is but a religious cheat.

Question: But why do persons content themselves with a show of godliness?

Answer: This helps to keep up their fame: “honor me now before the people” (1 Sam. 15:30). Men are ambitious of credit, and wish to gain repute in the world, therefore they will dress themselves in the garb and mode of religion, so that others may write them down for saints. But alas, what is one the better for having others commend him, and his conscience condemn him? What good will it do a man when he is in hell that others think he has gone to heaven? Oh, beware of this! Counterfeit piety is double iniquity.

1. To have only a show of godliness is a God-enraging sin.

The man who is a pretender to saintship, but whose heart tells him he has nothing but the name, carries Christ in his Bible but not in his heart. Some politic design spurs him on in the ways of God; he makes religion a lackey to his carnal interest. What is this but to abuse God to his face, and to serve the devil in Christ’s livery? Hypocrisy makes the fury rise up in God’s face; therefore he calls such persons “the generation of his wrath” (Isa. 10:6). God will send them to hell to do penance for their hypocrisy.

2. To make only a show of godliness is self-delusion.

Ajax in his frenzy took sheep for men, but it is a worse mistake to take a show of grace for grace. This is to cheat yourself: “deceiving your own souls” (James 1:22). He who has counterfeit gold instead of true, wrongs himself most. The hypocrite deceives others while he lives, but deceives himself when he dies.

3. To have only a name, and make a show of godliness, is odious to God and man.

The hypocrite is born under a sad planet; he is abhorred by all. Wicked men hate him because he makes a show, and God hates him because he only makes a show. The wicked hate him because he has so much as a mask of godliness, and God hates him because he has no more. “Thou hast almost persuaded me to be a Christian” (Acts 26:28). The wicked hate the hypocrite because he is almost a Christian, and God hates him because he is only almost one.

  1. To be only comets and make a show of piety is a vain thing Hypocrites lose all they have done.

Their dissembling tears drop beside God’s bottle; their prayers and fasts prove abortive. “When ye fasted and mourned, did ye at all fast “into me, even to me?” (Zech. 7:5). As God will not recompense a slothful servant, neither will he recompense a treacherous one. All the hypocrites’ reward is in this life:

“They have their reward” (Matt. 6:5). A poor reward, the empty breath of men. The hypocrite may make his receipt and write, “Received in full payment.” Augustus Caesar had great triumphs granted him, but the senate would not allow him to be consul, or sit in the senate house. Hypocrites may have the praise of men, but though these triumphs are granted them, they shall never have the privilege of sitting in the senate house of heaven. What acceptance can he look for from God, whose heart tells him he is no better than a mountebank in divinity?

5. To have only a pretence of godliness will yield no comfort at death.

Will painted gold enrich a man? Will painted wine refresh him who is thirsty? Will the paint of godliness stand you in any stead? How were the foolish virgins better for their “blazing lamps,” when they had no oil? What is the lamp of profession without the oil of grace? He who has only a painted holiness shall have a painted happiness.

6. You who have nothing but a specious pretext and mask of piety expose yourself to Satan’s scorn.

You shall be brought forth at the last day, as was Samson, to make the devil sport (7udges 16:25). He will say, “What has become of your vows, tears, confessions? Has all your religion come to this? Did you so often defy the devil, and have you now come to dwell with me? Could you meet with no weapon to kill you, but what was made of gospel metal? Could you not suck poison anywhere but out of ordinances? Could you find no way to hell, but by seeming godly?” What a vexation this will be, to have the devil thus reproach a man! It is sad to be crowed over in this life. Cleopatra, Queen of Egypt, when she saw she was reserved by the enemy for a triumph, put asps to her breasts, and died, so that she might avoid the infamy. What, then, will it be to have the devil triumph over a man at the last day!

Let us therefore take heed of this kind of pageantry or devout stage play. That which may make us fear our hearts the more is when we see tall cedars in the church worm-eaten with hypocrisy. Balaam, a prophet, Jehu, a king, Judas, an apostate—all of them stand to this day on record as hypocrites.

Question: When is a man under the dominion and power of hypocrisy?

Answer: There are two signs of its predominance:

  1. A squint eye, when one serves God for sinister ends.
  2. A good eye, when there is some sin dear to a man, which he cannot part with. These two are as clear signs of a hypocrite as any I know.

Oh, let us take David’s candle and lantern, and search for this leaven, and burn it before the Lord.

Christian, if you mourn for hypocrisy, yet find this sin so potent that you cannot get the mastery of it, go to Christ. Beg of him that he would exercise his kingly office in your soul, that he would subdue this sin, and put it under the yoke. Beg of Christ to exercise his spiritual surgery upon you. Desire him to lance your heart and cut out the rotten flesh, and that he would apply the medicine of his blood to heal you of your hypocrisy. Say that prayer of David often: “Let my heart be sound in thy statutes” (Psa. 119:80). “Lord, let me be anything rather than a hypocrite.” [Having] two hearts will exclude from one heaven.

From The Godly Man’s Picture. All formatting and updated language by Jim Ehrhard.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Thomas Watson |

Encouragements in Dealing with Indwelling Sin by John Newton

January 7, 2010 by ADMIN

Confidence in our pilot

Temptations may be compared to the wind, which, when it has ceased raging from one point, after a short calm, frequently renews its violence from another quarter. The Lord silenced Satan’s former assaults against you, but he is permitted to try you again in another way. Be of good courage, Madam: wait upon the Lord, and the present storm shall likewise subside in good time. You have an infallible Pilot, and are embarked in a boat against which the winds and waves cannot prevail. You may be tossed about, and think yourself in apparent jeopardy, but sink you shall not, except the promises and faithfulness of God can fail.

Our own strength is insufficient

Adam was thus furnished at the beginning with strength to stand; yet, mutability being essential to a creature, he quickly fell and lost all. We, who are by nature sinners, are not left to so hazardous an experiment. He has Himself engaged to keep us, and treasured up all fulness of grace for our support, in a Head who cannot fail. Our gracious Savior will communicate all needful supplies to His members, yet in such a manner that they shall feel their need and weakness, and have nothing to boast of from first to last, but His wisdom, compassion, and care. We are in no worse circumstances than the apostle Paul, who, though eminent and exemplary in the Christian life, found, and freely confessed, that he had no sufficiency in himself to think a good thought. Nor did he wish it otherwise; he even gloried in his infirmities, that the power of Christ might rest upon him.

Unbelief, and a thousand evils, are still in our hearts: though their reign and dominion is at an end, they are not slain or eradicated; their effects will be felt more or less sensibly, as the Lord is pleased more or less to afford or abate His gracious influence. When they are kept down, we are no better in ourselves, for they are not kept down by us. But we are very prone to think better of ourselves at such a time, and therefore He is pleased to permit us at seasons to feel a difference that we may never forget how weak and how vile we are. We cannot absolutely conquer these evils, but it becomes us to be humbled for them; and we are to fight, and strive, and pray against them. Our great duty is to be at His footstool, and to cry to Him who has promised to perform all things for us.

Warfare implies a struggle

Why are we called soldiers, but because we are called to a warfare? And how could we fight, if there were no enemies to resist? The Lord’s soldiers are not merely for show, to make an empty parade in a uniform, and to brandish their arms when none but friends and spectators are around them. No, we must stand upon the field of battle. We must face the fiery darts; we must wrestle (which is the closest and most arduous kind of fighting) with our foes. Nor can we well expect wholly to escape wounds: but the leaves of the tree of life are provided for their healing. The Captain of our salvation is at hand, and leads us on with an assurance, which might make even a coward bold—that in the end we shall be more than conquerors through Him who has loved us.

Christians do struggle with sin

I am ready to think that some of the sentiments in your letters are not properly yours, such as you yourself have derived from the Scriptures, but rather borrowed from authors or preachers, whose judgments your humility has led you to prefer to your own. At least I am sure the Scripture does not authorize the conclusion that distresses you, that, if you were a child of God, you should not feel such changes and oppositions. Were I to define a Christian, or rather to describe him at large, I know no text I would choose sooner as a ground for the subject than Galatians 5:17.

A Christian has noble aims, which distinguish him from the bulk of mankind. His leading principles, motives, and desires are all supernatural and divine. Could he do as he would, there is not a spirit before the throne should excel him in holiness, love, and obedience. He would tread in the very footsteps of his Savior, fill up every moment in His service, and employ every breath in His praise. This he would do, but alas—he cannot. Against this desire of the spirit, there is a contrary desire and working of a corrupt nature, which meets him at every turn. He has a beautiful copy set before him. He is enamoured with it, and though he does not expect to equal it, he writes carefully after it, and longs to attain to the nearest possible imitation. But indwelling sin and Satan continually jog his hand and spoil his strokes.

A Christian’s view of self

You cannot, Madam, form a right judgment of yourself, except you make due allowance for those things which are not peculiar to yourself, but common to all who have spiritual perception and are indeed the inseparable appendages of this mortal state. If it were not so, why should the most spiritual and gracious people be so ready to confess themselves vile and worthless?

One eminent branch of our holiness is a sense of shame and humiliation for those evils which are only known to ourselves, and to Him who searches our hearts, joined with an acquiescence in Jesus who is appointed of God-wisdom, righteousness, sanctification, and redemption. I will venture to assure you, that though you will possess a more stable peace, in proportion as the Lord enables you to live more simply upon the blood, righteousness, and grace of the Mediator, you will never grow into a better opinion of yourself than you have at present. The nearer you are brought to Him, the quicker sense you will have of your continual need of Him, and thereby your admiration of His power, love, and compassion will increase likewise from year to year.

Our struggles are often affected by our temperaments

I would observe farther, that our spiritual exercises are not a little influenced by our constitutional temperament. As you are only an ideal correspondent, I can but conjecture about you upon this head. If your frame is delicate, and your nervous system very sensible and tender, I should probably ascribe some of your apprehensions to this cause.

It is an abstruse subject, and I will not enter into it. But according to the observations I have made, persons of this habit seem to live more upon the confines of the invisible world, if I may so speak, and to be more susceptive of impressions from it, than others. That complaint which, for want of a better name, we call lowness of spirits, may probably afford the enemy some peculiar advantages and occasions of distressing you. The mind then perceives objects as through a tinctured medium, which gives them a dark and discouraging appearance; and I believe Satan has more influence and address than we are aware of in managing the glass. And when this is not the case at all times, it may be so occasionally, from sickness, or other circumstances. You tell me that you have lately been ill, which, together with your present situation, and the prospect of your approaching hour, may probably have such an effect as I have hinted. You may be charging yourself with guilt for what springs from indisposition, in which you are merely passive, and which may be no more properly sinful than the headache or any of the thousand natural shocks the flesh is heir to.

The Lord is in control of all

The enemy can take no advantage but what the Lord permits him; and He will permit him none but what He designs to overrule for your greater advantage in the end. He delights in your prosperity; and you should not be in heaviness for an hour, were there not a need-be for it. Notwithstanding your fears, I have a good hope, that He who you say has helped you in six troubles, will appear for you in the seventh; that you will not die, but live and declare the works of the Lord, and come forth to testify to His praise, that He has turned your mourning into joy.

I am, &c.,

John Newton, June 1777

Edited from a letter by John Newton to a lady struggling with the power of indwelling sin in her life.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in John Newton |

The Scriptures and Sin by A. W. Pink

January 7, 2010 by ADMIN

There is grave reason to believe that much Bible reading and Bible study of the last few years has been of no spiritual profit to those who engaged in it. Yea, we go further; we greatly fear that in many instances it has proved a curse rather than a blessing. This is strong language, we are well aware, yet no stronger than the case calls for. Divine gifts may be misused, and Divine mercies abused. That this has been so in the present instance is evident by the fruits produced.

Even the natural man may (and often does) take up the study of the Scriptures with the same enthusiasm and pleasure as he might of the sciences. Where this is the case, his store of knowledge is increased, and so also is his pride. Like a chemist engaged in making interesting experiments, the intellectual searcher of the Word is quite elated when he makes some discovery in it; but the joy of the latter is no more spiritual than would be that of the former. Again, just as the successes of the chemist generally increase his sense of self-importance and cause him to look with disdain upon others more ignorant than himself, so alas, is it often the case with those who have investigated Bible numerics, typology, prophecy and other such subjects.

The Word of God may be taken up from various motives. Some read it to satisfy their literary pride. In certain circles, it has become both the respectable and popular thing to obtain a general acquaintance with the contents of the Bible simply because it is regarded as an educational defect to be ignorant of them. Some read it to satisfy their sense of curiosity, as they might any other book of note. Others read it to satisfy their sectarian pride. They consider it a duty to be well versed in the particular tenets of their own denomination and so search eagerly for proof-texts in support of “our doctrines.” Yet others read it for the purpose of being able to argue successfully with those who differ from them. But in all this, there is no thought of God, no yearning for spiritual edification, and therefore no real benefit to the soul.

Of what, then, does a true profiting from the Word consist? Does not 2 Timothy 3:16-17 furnish a clear answer to our question? There we read, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” Observe what is here omitted: the Holy Scriptures are given us not for intellectual gratification and carnal speculation, but to furnish unto “all good works,” and that by teaching, reproving, correcting us. Let us endeavor to amplify this by the help of other passages.

  1. An individual is spiritually profited when the Word convicts him of sin.

This is its first office: to reveal our depravity, to expose our vileness, to make known our wickedness. A man’s moral life may be irreproachable, his dealings with his fellows faultless; but when the Holy Spirit applies the Word to his heart and conscience, opening his sin-blinded eyes to see his relation and attitude to God, he cries, “Woe is me, for I am undone.” It is in this way that each truly saved soul is brought to realize his need of Christ. “They that are whole need not a physician, but they that are sick” (Luke 5:31). Yet it is not until the Spirit applies the Word in Divine power that any individual is made to feel that he is sick, sick unto death.

Such conviction that brings home to the heart the awful ravages which sin has wrought in the human constitution is not to be restricted to the initial experience which immediately precedes conversion. Each time that God blesses His Word to my heart, I am made to feel how far, far short I come of the standard which He has set before me, namely, “Be ye holy in all manner of conversation” (I Peter 1:15).

Here, then, is the first test to apply: as I read of the sad failures of different ones in Scripture, does it make me realize how sadly like unto them I am? As I read of the blessed and perfect life of Christ, does it make me recognize how terribly unlike Him I am?

II. An individual is spiritually profited when the Word makes him sorrow over sin.

Of the stony-ground hearer it is said that he “heareth the word, and anon with joy receiveth it; yet hath he not root in himself” (Matthew 13:20, 21). But of those who were convicted under the preaching of Peter, it is recorded that they were “pricked in their heart” (Acts 2:37).

The same contrast exists today. Many will listen to a flowery sermon, or an address on “dispensational truth” that displays oratorical powers or exhibits the intellectual skill of the speaker, but which, usually, contains no searching application to the conscience. It is received with approbation, but no one is humbled before God or brought into a closer walk with Him through it.

But let a faithful servant of the Lord bring the teaching of Scripture to bear upon character and conduct, exposing the sad failures of even the best of God’s people, and, though the crowd will despise the messenger, the truly regenerate will be thankful for the message which causes them to mourn before God and cry, “Oh, wretched man that I am.” So it is in the private reading of the Word. It is when the Holy Spirit applies it in such a way that I am made to see and feel my inward corruptions that I am really blessed.

What a word is that in Jeremiah 31:19: “After that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded.” Do you, my reader, know anything of such an experience? Does your study of the Word produce a broken heart and lead to a humbling of yourself before God? Does it convict you of your sins in such a way that you are brought to daily repentance before Him? The paschal lamb had to be eaten with “bitter herbs” (Ex. I 2: 8); so as we really feed on the Word, the Holy Spirit makes it “bitter” to us before it becomes sweet to our taste. Note the order in Revelation 10:9, “And I went unto the angel, and said unto him, Give me the little book. And he said unto me, ‘Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.’” This is ever the experimental order: there must be mourning before comfort (Matthew 5:4); humbling before exalting (1 Peter 5:6).

II. An individual is spiritually profited when the Word leads to confession of sin.

The Scriptures are profitable for “reproof” (2 Tim. 3: 16), and an honest soul will acknowledge its faults. Of the carnal it is said, “For every one that loveth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John 3:20). “God be merciful to me a sinner” is the cry of a renewed heart, and every time we are quickened by the Word (Psalm 119), there is a fresh revealing to us and a fresh owning by us of our transgressions before God. “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Prov. 28:13). There can be no spiritual prosperity or fruitfulness (Psalm 1:3) while we conceal within our breasts our guilty secrets; only as they are freely owned before God, and that in detail, shall we enjoy His mercy.

There is no real peace for the conscience and no rest for the heart while we bury the burden of unconfessed sin. Relief comes when it is fully unbosomed to God. Mark well the experience of David, “When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer” (Psa. 32:3, 4). Is this figurative but forcible language unintelligible unto you? Or does your own spiritual history explain it? There is many a verse of Scripture which no commentary save that of personal experience can satisfactorily interpret. Blessed indeed is the immediate sequel here: “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, ‘I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin’” (Psa. 32:5).

IV. An individual is spiritually profited when the Word produces in him a deeper hatred of sin.

“Ye that love the Lord, hate evil” (Psa. 97:10). “We cannot love God without hating that which He hates. We are not only to avoid evil, and refuse to continue in it, but we must be up in arms against it, and bear towards it a hearty indignation” (C. H. Spurgeon). One of the surest tests to apply to the professed conversion is the heart’s attitude towards sin. Where the principle of holiness has been planted, there will necessarily be a loathing of all that is unholy. If our hatred of evil be genuine, we are thankful when the Word reproves even the evil which we suspected not.

This was the experience of David: “Through thy precepts, I get understanding: therefore I hate every false way” (Psa. 119:104). Observe well, it is not merely “I abstain from,” but “I hate;” not only “some” or “many,” but “every false way”; and not only “every evil,” but “every false way.” “Therefore I esteem all thy precepts concerning all things to be right, and I hate every false way” (Psa. 119:128). But it is the very opposite with the wicked: “Seeing thou hatest instruction, and castest my words behind thee” (Psa. 50:17). In Proverbs 8:13, we read, “The fear of the Lord is to hate evil,” and this godly fear comes through reading the Word: see Deuteronomy 17:18-19. Rightly has it been said, “Till sin be hated, it cannot be mortified; you will never cry against it, as the Jews did against Christ, Crucify it, Crucify it, till sin be really abhorred as He was” (Edward Reyner, 1635).

  1. An individual is spiritually profited when the Word causes a forsaking of sin.

“Let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19). The more the Word is read with the definite object of discovering what is pleasing and what is displeasing to the Lord, the more will His will become known; and if our hearts are right with Him the more will our ways be conformed thereto. There will be a “walking in the truth” (3 John 4). At the close of 2 Corinthians 6, some precious promises are given to those who separate themselves from unbelievers. Observe, there, the application which the Holy Spirit makes of them. He does not say, “Having therefore these promises, be comforted and become complacent thereby,” but, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit” (2 Cor. 7:1).

“Now ye are clean through the word which I have spoken unto you” (John 15:3). Here is another important rule by which we should frequently test ourselves: Is the reading and studying of God’s Word producing a purging of my ways? Of old the question was asked, “Wherewithal shall a young man cleanse his way?” and the Divine answer is “by taking heed thereto according to thy word.” Yes, not simply by reading, believing, or memorizing it, but by the personal application of the Word to our “way.” It is by “taking heed” to such exhortations as “Flee fornication” (I Cor. 6: i8), “Flee from idolatry” (I Cor. 10:14). “Flee these things”—a covetous love for money (1 Tim. 6:11), “Flee also youthful lusts” (2 Tim. 2:22), that the Christian is brought into practical separation from evil; for sin has not only to be confessed but “forsaken” (Prov. 28: 13).

VI. An individual is spiritually profited when the Word fortifies against sin.

The Holy Scriptures are given to us not only for the purpose of revealing our innate sinfulness, and the many, many ways in which we “come short of the glory of God” (Rom 3:23), but also to teach us how to obtain deliverance from sin, how to be kept from displeasing God. “Thy word have I hid in mine heart, that I might not sin against thee” (Psa. 119:11). This is what each of us is required to do: “Receive, I pray thee, the law from his mouth, and lay up his words in thine heart” (Job 22:22). It is particularly the commandments, the warnings, the exhortations, we need to make our own and to treasure; to memorize them, meditate upon them, pray over them, and put them into practice. The only effective way of keeping a plot of ground from being overgrown by weeds is to sow good seed therein: “Overcome evil with good” (Rom 12:21). So the more Christ’s Word dwells in us “richly” (Col. 3:16), the less room will there be for the exercise of sin in our hearts and lives.

It is not sufficient merely to assent to the veracity of the Scriptures, they require to be received into the affections. It is unspeakably solemn to note that the Holy Spirit specifies as the ground of apostasy, “because the love of the truth they received not” (2 Thess. 2: 10, Greek). “If it lie only in the tongue or in the mind, only to make it a matter of talk and speculation, it will soon be gone. The seed which lies on the surface, the fowls in the air will pick up. Therefore hide it deeply; let it get from the ear into the mind, from the mind into the heart; let it soak in further and further. It is only when it bath a prevailing sovereignty in the heart that we receive it in the love of it – when it is dearer than our dearest lust, then it will stick to us” (Thomas Manton).

Nothing else will preserve from the infections of this world, deliver from the temptations of Satan, and be so effective a preservative against sin, as the Word of God received into the affections, “The law of his God is in his heart; none of his steps shall slide” (Psa. 37:31). As long as the truth is active within us, stirring the conscience, and is really loved by us, we shall be kept from falling.

When Joseph was tempted by Potiphar’s wife, he said, “How then can I do this great wickedness, and sin against God?” (Gen. 39:9). The Word was in his heart, and therefore had prevailing power over his lusts. The ineffable holiness, the mighty power of God, who is able both to save and to destroy. None of us knows when he may be tempted: therefore it is necessary to be prepared against it. “Who among you will give ear . . . and hear for the time to come?” (Isa. 42:23). Yes, we are to anticipate the future and be fortified against it, by storing up the Word in our hearts for coming emergencies.

VII. An individual is spiritually profited when the Word causes him to practice the opposite of sin.

“Sin is the transgression of the law” (1 John 3:4). God says “Thou shalt,” sin says “I will not.” God says “Thou shalt not,” sin says “I will.” Thus, sin is rebellion against God, the determination to have my own way (Isa. 53:6). Therefore sin is a species of anarchy in the spiritual realm, and may be likened unto the waving of the red flag in the face of God. Now the opposite of sinning against God is submission to Him, as the opposite of lawlessness is subjection to the law. Thus, to practise the opposition of sin is to walk in the path of obedience. This is another chief reason why the Scriptures were given: to make known the path which is pleasing to God for us. They are profitable not only for reproof and correction, but also for “instruction in righteousness.”

Here, then, is another important rule by which we should frequently test ourselves. Are my thoughts being formed, my heart controlled, and my ways and works regulated by God’s Word? This is what the Lord requires: “Be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22). This is how gratitude to and affection for Christ are to be expressed: “If ye love me, keep my commandments” (John 14:15). For this, Divine assistance is needed. David prayed, “Make me to go in the path of thy commandments” (Psa. 119:35). “We need not only light to know our way, but a heart to walk in it. Direction is necessary because of the blindness of our minds; and the effectual impulsions of grace are necessary because of the weakness of our hearts. It will not answer our duty to have a naked notion of truths, unless we embrace and pursue them” (Manton). Note it is “the path of thy commandments:” not a self-chosen course, but a definitely marked one; not a public “road,” but a private “path.”

Let both writer and reader honestly and diligently measure himself, as in the presence of God, by the seven things here enumerated. Has your study of the Bible made you more humble, or more proud proud of the knowledge you have acquired? Has it raised you in the esteem of your fellow men, or has it led you to take a lower place before God? Has it produced in you a deeper abhorrence and loathing of self, or has it made you more complacent? Has it caused those you mingle with, or perhaps teach, to say, I wish I had your knowledge of the Bible; or does it cause you to pray, Lord give me the faith, the grace, the holiness Thou hast granted my friend, or teacher? “Meditate upon these things; give thyself wholly to them; that thy profiting may appear unto all” (1 Tim. 6:15).

From Profiting from the Word (Banner of Truth, 1970). All formatting and updated language by Jim Ehrhard.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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