Category: Sin

The Prickly Side of Grace

Featured ~ John Koessler ~ 2 Comments

We have many expectations when it comes to church but one thing that we do not expect is to be sinned against by the church’s members. When it happens, as it sometimes does, we are always surprised. In hindsight, I suppose we shouldn’t be. What else would we expect from a congregation of sinners?

The church understands itself to be forgiven and in the process of being transformed. But it is still a company of sinners. Martin Luther’s description of the Christian as being “simultaneously justified and a sinner” is an admission that although Christians have been forgiven and declared righteous through the death and resurrection of Christ, we still struggle with the sinful nature. Being a sinner is a prerequisite for admittance to the church (Matt. 9:13; Mark 2:17; Luke 5:32). What is more, when Jesus spoke about relationships in the church, He seemed to describe sin between believers as a probability when He commanded: “If your brother or sister sins, go and point out their fault, just between the two of you” (Matt. 18:15).

The practice Jesus describes in this verse doesn’t fit the image many of us have of Christ. The contemporary church favors an uncritical and accepting Jesus. This popular Jesus doesn’t point fingers but stands with arms wide, ready to welcome everyone as they are without expecting either remorse or change. Rather than urging us to point out our brother’s fault, we would expect Him to say that we should let it slide.

Christ’s command to point out a brother’s fault is a hard pill to swallow in an age that regards amiability to be the chief of all Christian virtues. Likewise, the apostle Paul’s directive in 1 Corinthians 5:13 to “expel the wicked” seems incomprehensible to those who are persuaded that the church’s primary mission is to be a place where people feel comfortable and accepted. We are further confused when we read that with one breath, Jesus counseled His followers to confront those who sin, and then with the other, told them to forgive the same person repeatedly (Matt. 18:22). We tend to see these two responses as mutually exclusive.

According to Jesus accountability and mercy are not opposed to one another. These two obligations do not contradict each other, nor does one cancel the other out. Confrontation is its own kind of mercy because its ultimate aim is not to punish Christians for their sin but to loose them from its grip.

Although the vocabulary of confrontation that Jesus uses is drawn from the courtroom, He speaks of reproof more than prosecution. The aim is not revenge or even necessarily justice but restoration of the offender. Yet, the conditional language that Jesus uses to make His point implies both the possibility of failure and the probability of resistance. “If they listen to you, you have won them over,” Jesus says in v. 16. We must win over the offender before there can be any hope of reconciliation, and they might just reject our reproof.

The likelihood that our attempts will initially meet with resistance suggests that the scenario Jesus outlines is not a simple three-step procedure. We do not approach the person once and then immediately move on to stages two and three until we eject them from the church. Many private appeals may take place before one decides to move to stage two. Furthermore, every step provides an opportunity to reevaluate. Is the issue serious enough to take things further? Or should we merely absorb the offense and “bear with” the person?

The truth is that many of the things that bother us about others never even rise to the level of stage one. They may be the result of a moment’s thoughtlessness or perhaps the person’s immaturity. Most of the time, they are not even sins in the technical sense but merely irritations that we must tolerate with grace and patience.

What raises a matter to the level that it compels us to heed Jesus’ command to “treat them as you would a pagan or a tax collector” (Matt. 18:17)? It isn’t necessarily the level of outrage we feel or even the fact that we have been wronged by someone. The gravity of the sin is one obvious factor. When the apostle Paul urged the Corinthian church to expel someone from their fellowship, it was because the sin he was committing was “a kind that even pagans do not tolerate” (1 Cor. 5:1). Perhaps the greatest challenge we face in following his example is that our standards have sunk so low that we have begun to wonder whether any sin warrants such a response from the church. The gap between what pagans tolerate and what the church accepts has closed. Church discipline itself has come to be seen as, if not a sin, then at least a form of spiritual abuse.

The confrontation that Jesus prescribes for the church isn’t only for the benefit of the person who has sinned against us. Church discipline has a reflexive effect as well. Jesus warns those who intend to confront others to scrutinize themselves first and remove the plank from their own eye before they try to remove the speck from their brother’s eye (Matt. 7:3–5). We usually think that our reluctance to confront those who have sinned against us springs from a fear of how others will react. But theologian Stanley Hauerwas notes that we are just as liable to be afraid of how it might affect us. “Such confrontation is indeed hard because it makes us as vulnerable as the one we confront,” Hauerwas observes. “The process of confrontation means that we may well discover that we have been mistaken about being wronged.”

Even if the erring sister or brother repents, we may find that we are unwilling to reconcile with them. “I seldom know what I really want, but I know what or whom I deeply dislike and even hate,” Hauerwas explains. “It may be painful to be wronged, but at least such wrongs give me a history of resentments that, in fact, constitute who I am. How would I know who I am if I did not have my enemies?”

What is it that separates the church’s execution of this kind of discipline from bullying and spite? Self-interest and revenge often clothe themselves in the garments of righteousness. How can we tell whether our aim is to win over an erring brother or sister or to exact revenge? The presence of grief is one indicator that we are not acting out of our own selfish interests. If we take pleasure in confrontation, we can be certain that we are motivated by the wrong kind of spirit. Church discipline should always be exercised with a measure of reluctance (1 Cor. 5:2; 7:7–11). Careful forethought is another characteristic. No church should be in a hurry to expel someone from their fellowship.

Jesus’ command is a stark reminder that grace has a prickly side. To comply we need to submit ourselves to the same light of truth that we must shine on others. That light will change our view so that we can no longer approach the offender from the moral high ground but must come to them as a companion and peer. And even if things go badly and we find that we must treat the offender like an outsider, we do so in the hope that we will once more be able to call them friend.

A Piece of Work: Understanding the Human Condition

~ John Koessler ~ 2 Comments

Usually, when someone calls you “a real piece of work,” it’s not a compliment. We say such things about those we think are odd or whose behavior is hard to understand. But in a famous soliloquy, Shakespeare’s Hamlet declares: “What a piece of work is a man, how noble in reason, how infinite in faculties, in form and moving how express and admirable, in action how like an angel, in apprehension how like a god!” Yet Hamlet’s opinion of humanity is mixed. He calls human beings “the beauty of the world” and “the paragon of animals.” But he also asks, “what is this quintessence of dust?”

These days it is common to treat human beings as if they were only high functioning animals. Humans are indeed creatures but the Bible teaches that we are much more. According to Genesis 1, human beings were the pinnacle of God’s creative work. Not only were they the last creatures made, but they were created in God’s image. Genesis 1:27 says, “God created mankind in his own image, in the image of God he created them; male and female he created them.”

Made in God’s Image

Humans were not the only sentient beings God created. He also created the angels who dwell with Him in heaven. Likewise, the book of Genesis says that animals and humans have “the breath of life” in them and that this life comes from God (Gen. 1:30; 6:17; 7:17). According to the Psalmist, God made humans “a little lower than the angels and crowned them with glory and honor” (Psalm 8:5). Yet of all God’s creatures, it is only human beings that Scripture says are made in God’s image.

What is this image? Not everyone has the same understanding of what this phrase means. Many early Christian theologians understood the divine image to be the power to reason. Others linked the idea of the divine image with various human faculties like spirituality or immortality. In the Genesis account, humanity’s creation in God’s image sets the stage for the divine mandate to increase in number, fill and subdue the earth, and to rule over the other creatures God has made “(Gen. 1:28). However we understand God’s image, it at least means that God made us in His likeness to represent His interests in the world. To do this, He created humanity to be male and female. Each complements the other as they share the same divine calling. Both reflect the divine image equally. The task of dominion is granted to both alike but the domain in which they exercise that dominion belongs to God

The Bible’s account of human origins takes a sharp turn in the third chapter of Genesis, which describes the fall of humanity into sin through disobedience. The primary agent in this tragic turn of events was Satan, a rebellious angel who took the form of a serpent and tempted Adam and Eve to eat from the forbidden tree (Gen. 3:1–6; cf. 2:15–17). The entrance of sin fundamentally changed humanity’s relation to God and to each other. The word the Bible uses to describe its primary consequence is death (Gen. 2:17). We think of death as the cessation of physical life. It is this, but it is also, first and foremost, a state of alienation from God. Those who are dead in sin are God’s enemies.

The Nature of Sin

Just as we tend to be limited in our thinking about death, we are also narrow in our view of sin. The popular measure used to determine what constitutes sin is movable. This incomplete view reduces many of the things we used to call sins to matters of bad taste or cultural insensitivity. Contemporary culture has removed many of the thoughts and practices that we used to call sins from the category of sin altogether. They are called “choices,” “alternative lifestyles,” or simply “mistakes.” The fatal flaw in these views is their exclusion of God. Where there is no God, there is no sin. That same flaw has corrupted our notion of virtue. Where there is no God, there can be no virtue or goodness, either. There are only privately or commonly held standards.

What renders an action a sin is that it is ultimately committed against God. David understood this. In Psalm 51:4, he declared, “Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge.” This is an astonishing statement, given the events that prompted it. David committed adultery with Bathsheba. He arranged the murder of Bathsheba’s husband, Uriah, after he learned that she had become pregnant. Theologian Cornelius Plantinga, Jr. explains, “All sin has first and finally a Godward force.”

What, then, are we to do about the human problem of sin? Some people treat sin the same way they do high cholesterol. They know that if they ignore it, things will go badly. But they hope that if they take certain basic measures, it can be kept under control. Others think the solution is a matter of discipline. Those who treat sin as if it were a disease think it can be cured through treatment. Those who see sin as a lack of discipline believe it can be eliminated with education and training. But the Bible views sin differently. Sin is more than a disease or a failure of discipline. It is a condition of guilt and a deeply ingrained moral bent.

Sin is more than a disease or a failure of discipline.

Ever since Adam, human beings have been wired for sin. In his letter to the Christians in Rome, the apostle Paul explains that “sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned” (Rom. 5:12). God’s reason for binding the rest of humanity to Adam’s one act of disobedience was to open the door of forgiveness through the one man Jesus Christ. “For if, by the trespass of the one man, death reigned through that one man,” the apostle goes on to observe, “how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!” (Rom. 5:17).

Just as our union with Adam in his sin had a profound effect on the human condition, union with Jesus Christ in His death and resurrection also affects us. Adam introduced the dynamic of sin into human nature with its guilt and alienation. Jesus replaces this guilt with His own righteousness and, through the power of the Holy Spirit, enables those who are His to act out that righteousness in their daily lives. The word the Bible uses to describe this new relationship is justified. Romans 5:1–2 explains, “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God.”

Just as If

Some have tried to explain justification by saying that it makes us “just as if we had never sinned.” Although this is a good start, it does not go far enough. Christ’s death on the cross does indeed take away our sin, rendering us guiltless in the eyes of God. But the work of Christ does more than restore us to the state Adam was in before he sinned. Because Jesus obeyed God perfectly as our substitute, His righteousness is also credited to us. It is not only “just as if I had never sinned,” but also “just as if I had perfectly obeyed.

How should we think about the human condition? The Bible tells us who and what we are. Humans are more than complex animals. They are creatures made in God’s image with a physical and spiritual nature and were created to act as His representatives in the world. Humans are also deeply flawed by what the Bible calls sin. This is both a condition of guilt and a natural inclination that alienates us from God and one another. All the ills we see in the world today can ultimately be traced to the problem of sin.

The hope of the Christian where sin is concerned is Jesus Christ. He is God’s answer for sin. Christ’s death paid the price for all our sin. Christ’s obedience earned our righteousness. His resurrection has made us  “a new creation” (2 Cor. 5:17). All those who are in Jesus Christ exchange death for life. It is only because Christ has given us new life that we can live a new life.

Us Miserable Offenders

~ John Koessler ~ 2 Comments

Those who recite the general confession in the Book of Common Prayer, up until the 2019 edition, have traditionally prayed these words:  “O Lord, have mercy upon us, miserable offenders.” The Litany or General Supplication employs similar language and in the prayer it contains the church addresses each member of the Trinity, asking God to have mercy on them for several specific sins. Evil, mischief, blindness of heart, pride, vain-glory, hypocrisy, envy, hatred, and malice, and all uncharitableness– they are the sort of things that might raise eyebrows in ordinary conversation. But in this context, we are not only undisturbed by such an admission, to hear the congregation recite it in unison offers a kind of comfort.

Of course, not everyone observes the rite. Many evangelical congregations, perhaps most, worship in the low-church tradition. They do not follow the order of the prayer book. For them, the admission of sin is something that is handled by the individual. Each one prays to themselves. Or perhaps they seek out the pastor after the service and ask for counsel and prayer. When I first began attending church, it was common to invite people to come to the “altar” at the end of the service and pray. There was no actual altar, only a stage or raised platform with boxes of tissue strategically placed at each end. Those of us who came forward in response wept quietly over our sins. Usually, the same ones we shed tears over the previous week. We were miserable sinners, but not for long. After a few minutes, we dried our eyes and made our way back into the world.

Despite the language of the prayer book, us miserable sinners aren’t always unhappy in our sin. We do not pine away about it the way the monastic fathers and the Puritans did. We have come to terms with our condition, which is just another way of saying that we tend to live our lives in a state of denial. But the fact that we do not always feel miserable does not make us any less miserable, at least not in the original sense of the word. The Latin root from which the word miserable comes is one that meant “pitiable.” In his essay entitled “Miserable Offenders: An Interpretation of Prayer Book Language,” C. S. Lewis observes, “I do not think whether we are feeling miserable or not matters. I think it is using the word miserable in the old sense–meaning an object of pity.” When the Book of Common Prayer calls us miserable sinners, it is both a recognition of what we are and a reminder of God’s response. Specifically, it tells us that we are those whose moral condition is so deplorable that the only remedy is the goodness and mercy of God, no matter how we may feel.

Lewis is probably right to say that our emotional state is not the most crucial point. But that doesn’t mean that it is good to feel nonchalant about our sin, only that the emotions we usually associate with misery are not always proof of the genuineness of one’s repentance. Esau’s tears spoke more of his grief over losing the blessing he had sold for a pittance than they did of any remorse he had for his disregard of the God who gave it (Heb. 12:16–17). Judas felt remorse, but only enough to cause him to regret his betrayal of Christ. Instead of looking to God for mercy, Judas acted as his own judge and executioner when he carried out upon himself the punishment he felt he deserved (Matt. 27:3–6). Sometimes we mistakenly think that misery is what God requires of us in return for forgiveness. We wonder if we have felt bad enough or been miserable long enough to warrant the mercy we seek. Others may confuse this misery with repentance itself. They conflate misery with repentance, seeing the two as synonymous. The result is a kind of Protestant penance, where miserable feeling relieves us of our guilt and makes us feel like we have handled the problem.

It isn’t wrong to feel bad about our sins. Sorrow for sin is an element of Christian repentance but only one of its features. Feeling, by itself, secures nothing. In order to qualify as true repentance, feeling must be combined with our agreement with God’s assessment of our condition. That is, the sorrow of repentance is more than regret. It is a recognition of our guilt. True repentance also involves a turning. When we repent, we turn from our sin to God whose Son is the only true remedy for sin. Forgiveness does not come because we have agonized over our sin but because Christ suffered for them in our stead.

The nature of forgiveness is such that it can only come to us from the outside. We know this is true in human relationships. The essence of apology includes an admission of guilt. But the mere fact that we apologize does not guarantee the aggrieved one will automatically accept and reconcile with us. “No restoration or redress is possible unless the guilty person call his sin by its true name,” theologian Josef Pieper explains. “But that having been said, the person impaired by the sin must respond as well, or the relationship will never be restored.” In other words, forgiveness is never earned. It can only be given. No matter how badly we may feel after we have offended, it remains in the hands of the one against whom we have committed the offense to absolve us. We cannot compel their forgiveness

Where God is concerned, forgiveness depends upon both His willingness and His ability to extend mercy. Whatever debt we owe to those we have hurt, our ultimate culpability is to God. “All sin has first and finally a Godward force,” theologian Cornelius Plantinga, Jr. explains. Plantinga defines sin as “a culpable and personal affront to a personal God.” This means that every sin is an offense against two worlds. One world is the realm of human relationships. Each time we sin, we violate both ourselves and our neighbor. The other world is the realm of God’s dominion. As Plantinga puts it, sin is an act of vandalism against God’s peace. Sin, by its nature, is always a rejection of the rule of God. These two “worlds” also correspond to the two “tablets” of the Law and the two great commandments. But sin’s ultimate reference point is to God.

We can see this in David’s great sin. His act of adultery was more than an offense against Bathsheba. It was a sin against Uriah as well. When David ordered Joab to arrange Uriah’s death by warfare, he extended the reach of his transgression to his commander-in-chief, making Joab complicit in the crime (2 Sam. 11:15). David’s adultery eventually brought calamity to his whole family, when David’s son Absalom’s political ambitions compelled him to lie with David’s wives “in broad daylight” (2 Sam. 12:11; 16:22). This is always the way with sin. The cascading nature of transgression compounds its destructive effect. Yet when David eventually admitted his guilt to God, He said, “Against you, you only, have I sinned,” (Ps. 51:4).

To call ourselves miserable offenders is to admit that God’s pity, shown to us in the person and work of Jesus Christ, is the only thing that can save us from our sin. To confess this together is a needed reality check for those who, by nature, are prone to denial. Speaking this truth about ourselves is an act of resistance against the self-congratulatory culture in which we are immersed. It is also a kind of posture. When we admit that we are miserable offenders who have broken God’s laws by failing to do the things we ought to have done and doing things we ought not to have done, we position ourselves for grace. The point here is not that we would all be better off if we used the Book of Prayer in its old form, though it probably wouldn’t hurt us if we did. Whether we recite it together in polite unison as a part of the liturgy or weep in silent anguish at the altar, we must eventually recognize this fundamental truth: mercy begins with God and comes only to those who are miserable offenders. Jesus said it Himself when the religious professionals asked how He could stand to eat in the company of thieves and sinners. Jesus replied, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance” (Luke 5:31-32).

Dangerous Virtues: Justice-Life in an Age of Outrage

~ John Koessler ~ Leave a comment

A saying attributed to St. Augustine goes, “Hope has two beautiful daughters. Their names are anger and courage; anger at the way things are, and courage to see that they do not remain the way they are.” No one seems to know where or even whether Augustine actually expressed such a thought. To be honest, it sounds more like something a modern would say. The view of the ancients was much less approving of anger than in our day. The ancient attitude was more like the one expressed by the fourth-century monk who warned: “If when you want to reprove someone you are stirred to anger, you are pandering to your own passion. Lose not yourself to save another.”

The old monk’s restraint seems peculiar to modern ears. Everybody gets angry. We’re pretty sure that some people deserve our anger. Besides, anger is just an emotion, an expression of our righteous indignation. When it is rightly employed, anger can be the fuel that energizes change. At least, that’s how we see it. Perhaps we are right in thinking this. As the words attributed to St. Augustine suggest, maybe anger really is the offspring of hope. Could anger be a fire kindled in the soul by a vision of a different world? We have removed anger from the list of deadly sins, given it a new name, and declared it to be a virtue. We call it justice.

The rhetoric of justice has become commonplace in our day, both inside and outside the church. But a common definition of what we mean by the term is hard to find. For some people, justice means racial reconciliation. For others it speaks of economic restructuring and redistribution of wealth. Those who serve meals in the homeless shelter, others who work with victims of human trafficking, and people who disrupt traffic on the expressway to protest police shootings all believe they are working for justice. Often, what we call a hunger for justice, is really only anger.

Cover of Dangerous Virtues by John Koessler available from Moody Publishers.
John Koessler’s latest Dangerous Virtues: How to Follow Jesus When Evil Masquerades as Good is now available from Moody Publishers!

Justice is a biblical virtue and a foundational requirement of law. The standard of biblical justice is righteousness, a measure that is established by God. The boundaries of what constitutes just behavior are not subject to the whims of the majority. In Scripture, righteousness is a matter for conformity, not consent. Today’s justice warriors often seem to have a very different view. We live in a vigilante culture where those who don’t like the outcome of due process take matters into their own hands. This view essentially equates justice with bullying. This is true whether it is a virtual mob, whose posts on social media endeavor to shout and shame, or a literal mob that surrounds someone whose views they oppose to intimidate.

But we don’t need to look any further than Jesus to find that there really is such a thing as virtuous anger. Jesus’ anger is an extension of the ultimate expression of virtuous anger: the wrath of God. Both testaments speak of God’s anger. Divine wrath is a measure of the distance that sin has introduced into our relationship with God. We know what it is like to be the focus of someone’s displeasure and to experience rejection. The Bible’s language of divine wrath is intended to remind us of what it is like to be in an oppositional relationship with God.The emphasis is not on God’s emotional state so much as it is on our position. Sin makes us God’s enemies. He is opposed to us because we are opposed to Him. Unrighteousness always places us at cross purposes with God so that we cannot be in harmony with Him.

As Christians, we are comfortable with the notion of grace. It is a part of our vocabulary. The nomenclature of grace is embedded in the songs we sing. But while we sing about grace, what we desire is many cases is retaliation. We are like Prince Felix, foreign minister of Austria, who was discussing what should be done with the captured rebels after the Hungarian revolt was suppressed in 1849. When someone suggested that it would be wise to show mercy toward the rebels, Schwarzenberg agreed. “Yes, indeed, a good idea,” he said, “but first, we will have a little hanging.”

A desire for justice is legitimate, as are many of the concerns of those who call for it. Unfortunately, what we call justice can also be nothing more than sentimentality expressed in the form of anger. This sentimentalized quest for justice trades on impatience. It misrepresents evil, by oversimplifying its nature. We are willing to shout, carry a sign, or post to social media. But that’s about as far as our plan of action goes. Anger is our only real contribution to the cause.

On the other hand, Micah 6:8 shows us what true justice looks like in practice: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” To act justly is to do the right thing. For the Jew, this meant conformity to the standards of God’s law. For Israel’s rulers, it involved the application of the law’s provisions and demands across all sectors of society. But the obligation to act justly was not exclusive to those who governed. In Micah’s prophecy, examples of unjust behavior include many drawn from daily life. They weren’t limited to the sins of rulers or even the rich. They involved sins of the marketplace and the family as well as the ruling powers (Micah 6:10–11; 7:5–8). Justice is the burden of the state, but it is also the obligation of the individual. Justice is a concern that stretches from the boardroom to the bedroom.

He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God. Micah 6:8

The greatest obstacle facing us in our quest for justice is the fact that we are, by nature, fundamentally unjust. When the New Testament speaks of righteousness, it speaks of the righteousness that comes to us from God as a gift through person and work of Jesus Christ. God, who has established righteousness as His standard, is also the only source of the righteousness He requires. By sending Jesus Christ to be a sacrifice of atonement, God was able to maintain His standard of righteousness while providing righteousness to those who had none of their own. God is the only one who has a right to feel righteous indignation. He keeps the accounts and He alone can execute ultimate justice. The day of vengeance belongs to the Lord (Isa. 34:8; 61:2). But God is also the only one who can satisfy His wrath. He is the Just One and the one who justifies because the only righteousness God will accept is His own.

To “do justice” in this New Testament sense means much more than social activism. It means that we will reflect Christ’s righteousness in our ordinary lives by the power of Christ. Doing justice is not a matter of living up to God’s standard but one of living out that standard through the empowerment of the Holy Spirit. To act justly in this Christian sense also means to act out of mercy. This includes specific acts of mercy, but it also involves more. The command of Micah 6:8 is to “love” mercy. The Lord calls for more than a practice of almsgiving. To love mercy is to cultivate a merciful disposition.

To ‘do justice’ in this New Testament sense means much more than social activism.

Not long after I started driving, I had to go to court over an automobile accident. It wasn’t a big one, just a fender bender. But it was my fault. I hit a patch of ice and slid into an oncoming vehicle. There were no injuries, and the damage to both cars was repairable. Still, the driver of the other car was angry. As the police officer wrote me a ticket and told me that I needed to appear in court, the other driver assured me that he would be there to make certain that I received the highest penalty. I was terrified as the date approached. I’d never been to court before and wondered what the punishment might be. I stood before the judge’s raised bench and shook as he reviewed the details of my case. “How do you plead?” he asked. “I stand mute,” I replied. The judge looked around the courtroom. “Is the driver of the other vehicle present?” he asked. Nobody answered. “Is the officer who wrote the ticket in the courtroom?” the judge inquired. He was not. “Case dismissed,” the judge curtly declared. The wave of relief that swept over me was palpable. It felt like mercy, but it was not. The judge dismissed my case on a technicality. He could not declare me guilty because there was nobody there to testify against me.

Mercy is something else. Mercy belongs only to the guilty. For the Christian, mercy is not a verdict. It is a person. Because Jesus took our place, God’s verdict of righteous for the believer is no mere legal fiction. When the Bible calls us righteous, it means what it says. For this reason, the word that the Bible uses to describe God’s verdict is not mercy but justice. By sending Jesus to stand in my place, God was able to be both “just” and “the one who justifies those who have faith in Jesus” (Rom. 3:26).

It is only through this lens that we can understand what it means to be just in the biblical sense of the word. Justice is not outrage. Neither is it revenge. Justice is righteousness, which is first received as a gift and then displayed as a testimony to God’s grace. It is the habit of walking with an awareness of God’s goodness, knowing that He has shown us mercy and empowered us to do the right thing. Justice is an act of faith that trusts God to look out for our interests. Justice is the offspring of hope that has two beautiful daughters. Their names are grace and truth: “For the law was given through Moses; grace and truth came through Jesus Christ” (John 1:17).

Dangerous Virtues: Prosperity

Money is religion vintage drawing
~ John Koessler ~ 1 Comment

A while back, I noticed a menu option on my retirement account’s website labeled “net worth.” When I clicked on it, the site asked me to type in information about my assets and liabilities. The result was a brightly colored graph that represented the total of all my worldly goods. I have looked at it many times since then, and its effect is always the same. Instead of making me feel secure about my future, it leaves me anxious. No matter how much I have, it seems that I would like to have just a little more.

There is a word for this condition. It is what the Bible calls greed. Greed, like lust and gluttony, is a sin of appetite. While lust is usually associated with sex, and gluttony is linked with food, greed is a similar inordinate desire for money and possessions. Most of us are pretty sure we don’t suffer from greed because we don’t see ourselves as wealthy. The rich are greedy, perhaps, but not us. The flaw in this reasoning is that desiring is not necessarily synonymous with having. It is certainly possible for a rich person to be greedy, but so might one who is poor. It is not the having but the wanting that is the problem. The adjective that best expresses the impulse of greed is not “most” but “more.” Whatever I possess will not be enough if I succumb to the influence of greed. I must always have a little more.

Perhaps the great difficulty we face in this matter is the fact that none of us sees ourselves as greedy. We are pretty sure we can spot greed in others. There are some people who, as far as we are concerned, have more than their share. But we do not fall into that category. We are, for the most part, people of modest means. If we have a little more than we thought we would, it is because we worked hard, saved, and have been wise in our financial dealings. Or maybe we are like the majority of those first heard Jesus’ teach. We have limited means. Jesus believed that the poor needed to be warned about the danger of greed as much as the rich. We might be outraged by this if it weren’t for the fact that Jesus Himself was one of the poor. He had no place to lay His head (Matt. 8:20). Jesus was dependent upon the generosity of others for His support. At the time of His death, Jesus owned only the clothes on his back (John 19:24).

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Greed is a problem for the rich, the working class, the middle class, and the poor because greed does not focus on what we have but what we want. Greed substitutes things for God. In this respect, greed is a form of idolatry (Col. 3:5). Greed is a misconstrual of life itself. It persuades us that life consists of piling up of goods. If we have enough, we will live. How much is enough? It does not matter how much or how little we possess. Where greed is concerned that answer is always the same: “Just a little more!”

Jesus’ warning also reveals that greed comes in many forms. “Watch out!” He says. “Be on your guard against all kinds of greed.” One of the ways we drop our guard is by defining greed too narrowly. We associate greed with a particular income level or specific set of goods. Somehow the very specific picture we have of the greedy person never looks like us. The forms that greed can take are so various that we could devote an entire book to them and still not exhaust the subject. But the Bible does single out a few of the most common modes that greed assumes. One of its most basic forms is the greed of desire.

The old-fashioned term used for this kind of greed is covetousness. This mode of greed is singled out in the Ten Commandments (Ex. 20:17; Deut. 5:21). Desire is the fundamental characteristic of covetousness, but it is a particular kind of desire. The problem with covetousness is not that we want the same kind of thing that a neighbor has. If my neighbor buys a particular kind of car and I decide to buy the same make and model, I am not necessarily acting out of covetousness. I may simply agree with my neighbor’s choice. The distinguishing mark of covetousness according to the commandment is the fact that I want something that belongs to someone else. It is not that I want a car or property or a spouse like theirs. I want their car. I want their property. I want their spouse. There is more at stake than the thing itself. The trouble with covetousness is that the thing I desire is all I have in view. I am so focused on what is my neighbor’s that I have lost sight of my neighbor altogether.

Although the commandment dealing with covetousness focuses primarily on tangible objects like my neighbor’s house, land, ox, or donkey, what I covet does not necessarily have to be material. I may covet their job or their popularity. I may covet the esteem granted to them by others and want it for myself. This is more than a simple desire for the same kind of job or a desire to be well thought of by others. Beneath covetousness is a wish to deprive. I want what is theirs.

Greed, like gluttony, is a cultural sin. Today’s culture has redefined greed. We call it prosperity and consider it to be a virtue. We defer to the opinion of those who have obtained much, not because they are necessarily wise or godly, but simply because they have much. The wealthy control the seats of power in public office and our churches. This is not a new pattern. The New Testament letter of James makes it clear that this has been a temptation to the church from its inception (James 2:2–6). It is certainly not wrong for the wealthy to be a part of the church nor is it a sin for someone who is rich to be highly regarded or function as a leader. It is wrong for the church to show deference to the rich simply because they are rich. This is a reflection of the church’s own greed and its tendency to depend on large donors more than upon God

If lust is the primary garnish of our regular entertainment, greed holds second place. How many of the so-called “reality” television and games shows we watch use greed as the carrot that motivates their contestants to go to extreme measures or put themselves on embarrassing display? This is why reality television is so popular. The lure of greed also shapes public policy and economic planning in our states and cities. School funding is increasingly dependent upon the promise of income from lottery sales, an enterprise that is built upon greed and preys mostly upon the poor.

One of the symptoms of this collective greed is our national habit of justifying unwise practices like these based on some perceived monetary value. We enable the exploitation of others or ignore the negative effects of public policies because they will be good for the economy. Economics has become, if not the only, at least the primary ethical filter that modern society employs when shaping public policy. This is a kind of economic utilitarianism, where the well-being of the few is sacrificed for the good the many on the altar of economic improvement. In actual practice it often seems that the opposite happens. A few reap the profits while the many are harmed. We legitimize greed when we redefine it as prosperity. Since greed is bad and prosperity is good, we convince ourselves that there is nothing unhealthy about the constant desire for more.

Turning away from greed is effective only when it is also coupled with a turning to God: “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you.” So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can mere mortals do to me?’” (Heb. 13:5). Anxiety about the necessities of life is a trigger for greed. We are greedy because we are afraid. Those who know that God has promised never to forsake them have an answer for their fear. God will provide in the future just as He has provided in the past. His provision in the short-term is a reminder that He offers us something greater in the long-term. We look forward to an eternity in His presence.

It doesn’t matter what our net worth is. We are all prone to greed. How much is enough? The answer is always the same: just a little more. If greed is a form of idolatry then faith is its only true remedy. The fool in Jesus’ parable thought that if he accumulated enough, his soul would be able to rest in those things (Luke 12:19). But rest is Christ’s generous gift to all who trust in Him no matter how much we have (Matt. 11:28–30).

Dangerous Virtues: Satisfaction-Coping With the Hunger that Cannot be Satisfied

~ John Koessler ~ Leave a comment

I have been bothered by my weight most of my life. As a child, I was heavy, a condition which my mother euphemistically described as being “big-boned.” I was so obsessed with the fear of being fat that even when I thinned out in my adolescence, I did not think of myself as thin. I am no longer thin, and I am still bothered. I am not alone. According to some estimates, forty-five million Americans go on a diet each year. In our weight-conscious culture, you would think that we would have a greater sensitivity to the sin the Bible calls gluttony. The truth is most of us wouldn’t recognize a glutton if he swallowed us whole. We certainly wouldn’t be able to tell whether we are gluttons, and the mirror will not help us. That’s because gluttony isn’t really about one’s weight.

Gluttony is essentially a sin of inordinate appetite. The ancients measured gluttony by the amount of food one consumed. The Christian ascetics viewed hunger as both a virtue and a tool. They seem to have believed that it was better to be hungry than to be full. They thought that hunger and thirst could be employed to bring all the bodily passions into submission. Most moderns do not think that the consumption of either food or drink belongs in the category of sin. We are, however, willing to admit that people have psychological problems in these areas. In the twentieth century, the church’s perspective on eating changed from the ancient practice of fasting for the spirit to the modern habit of dieting for health.

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Gluttony is not a matter of body size. It is a sin of consumption. Gluttony is to food what lust is to sex. Gluttony distorts and magnifies bodily appetite until appetite becomes an end in itself. Food, drink, indeed, all our ordinary bodily appetites are part of God’s design. But what exactly is His design for our hunger? Functionally, appetite is a means to an end. Proverbs 16:26 says, “The appetite of laborers works for them; their hunger drives them on.” This proverb echoes Genesis 3:17–19, where the link between toil and eating is a consequence of sin. But the proverb reveals the complementary benefit that comes from this connection. Hunger is a motivator that drives us to work. We work because we do not want to go hungry (see 2 Thess. 3:10). Hunger also motivates us to take in the sustenance we require for life. But, similar to the curse of Genesis, hunger has two sides. Like work, hunger existed before the fall. As was the case with the first temptation, ordinary hunger can be a gateway to inordinate appetite. Part of the appeal of the forbidden fruit was that it was “good for food” (Gen. 2:9). Sin has the same effect on all our bodily appetites. Hunger can be a motivation, but it can also be a master. Just as sin distorted God’s design for work by introducing an element of drudgery into its execution, our hunger can make us slaves.

Slavery to food can take many forms. For some, this bondage expresses itself in a variety of eating disorders. Binge eating, starvation, and binge eating followed by purging are destructive coping methods for dealing with perfectionism and low self-esteem often related to body image. By eating (or not eating), those with eating disorders attempt to heal themselves or make themselves feel better. Food plays an increasingly larger role until it becomes the central focus of life. For others, bondage to food is reflected in an unhealthy, almost paralyzing, fussiness when it comes to eating. In Paul’s day, this was usually a result of misguided religious conviction. In 1 Timothy 4:3, the apostle warns that the last days will be marked by false teachers who demand that their followers live an ascetic lifestyle. They will “forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.” Likewise, in Colossians 2:21, he speaks of those whose rule of life was comprised mainly of prohibitive regulations, which he summarizes in the three commands: “Do not handle! Do not taste! Do not touch!”

According to the apostle, a combination of ignorance and pride fueled this bankrupt approach to spirituality. Those who adopted its practices thought that they could obtain eternal life by keeping traditions that focused on “things that are all destined to perish with use” (Col. 3:22). Today’s culinary aesthetes are more liable to be driven by a political and social agenda than a religious one, but their spirit is the same, and Paul’s directive to the Colossian church equally applies: “Do not let anyone judge you by what you eat or drink” (Col 3:16). Righteousness is not a matter of one’s dietary preferences. The kingdom of God is not a matter of eating and drinking (Rom. 14:17).

In an affluent culture like ours, eating is not just a necessity; it is also a form of recreation. This leads to another type of bondage when it comes to food. Some people are fussy about what they eat because they scorn simple fare. Every meal must be a grand experience. These people view their food the way others look at their possessions. Only the rarest and most expensive will do. Their problem is not that they eat good food but that they view ordinary food, along with those who eat it, with contempt. Their diet is a symptom of greed and pride. They are addicted not to food but to luxury. In the book of Revelation, this is the fare of the great whore of Babylon (Rev. 18:3).

Does this mean that it is a sin to enjoy our food? Are we acting unchristianly if we eat a meal at an expensive restaurant? The Bible teaches that the enjoyment of food is a gift from God. One of the ways God shows His love to the world at large is by supplying us with food.  Acts 14:17 says, “Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy.”

The mistake of gluttony is the error of thinking that appetite is the gateway to satisfaction. In reality, it is the opposite. Hunger by its very nature can never be entirely satisfied. Ecclesiastes 6:7 observes, “Everyone’s toil is for their mouth, yet their appetite is never satisfied.” Satisfy your hunger with a meal now, and a few hours later that hunger will return. There is nothing to be done about it. When eating becomes an end in itself, it turns into a kind of slavery (1 Cor. 6:12–13). Gluttony conflates desire with satisfaction, expecting more from food than it can supply. The glutton does not eat to live but lives to eat. In reality, our appetites are merely signposts which point to a hunger that cannot be filled by any human means. They point out our emptiness and our need for God. When we look to earthly means to fully and finally satisfy ourselves, we become those whose “god is their stomach” (Phil. 3:19).

Jesus’ perspective on eating was personal and practical. Scripture says that Jesus came “eating and drinking” (Matt. 11:19). He taught the church to ask for “daily bread” in the Lord’s Prayer (Matt. 6:11). Ordinary food played an important role in Jesus’ ministry just as bread was a central image in His teaching. The connection between food and Jesus’ ministry should not surprise us. He lived in a culture in which worship and eating were connected. Jesus made communal eating a part of the sacred life of the church. At the same time, Jesus taught that life is more than food (Luke 12:23). Food is necessary for life but is not itself life. We do not live by bread alone (Matt. 4:4). Life is more than food just as the body is more than clothing. Food is necessary for life but is not synonymous with life. The power of Jesus’ teaching on this matter is grounded in His assumption that food is needful. We need to eat, but when we conflate life with the means we rely upon to sustain that life we set the table for idolatry.

It does not have to be food. We can rely upon our health or finances or even clothing. Like the Israelites who worshiped the bronze serpent that Moses held up in the wilderness, we forget that our life does not come from the things that God uses to sustain it (2 Kings 18:4). How then do we deal with gluttony? The primary method the Bible prescribes is self-denial. “When you sit to dine with a ruler, note well what is before you, and put a knife to your throat if you are given to gluttony,” the writer of Proverbs warns. “Do not crave his delicacies, for that food is deceptive” (Prov. 23:1–3). Self-denial is not an end in itself. By practicing self-denial, we discover how God supplies all we truly need.

The kingdom of God is not a matter of eating and drinking, but food is an important part of our earthly life. Eating has played a vital role in the worship as well as the ordinary fellowship of the church, and it will continue to be part of our experience in the life to come. As important as food is, it was never meant to be an end in itself. The basic rule when it comes to our eating is the same rule that guides us in all of life: “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Cor. 10:31).

Dangerous Virtues: The Way of the Living

~ John Koessler ~ 1 Comment

We are sinners. We don’t deny it. But most of the time, we don’t think much about it. We don’t seem to obsess about sin the way the ancients used to, at least not about our own sins. We don’t punish ourselves or go to extreme measures to fight sin off. Most of the time, our sin feels more like a low-grade fever than it does a raging fire. Its presence is an ongoing irritation that may hinder us from being our best, but it doesn’t keep us from functioning. Sin doesn’t bother us that much, either. If anything, the fact that we are sinners serves as an escape clause when things go badly. “What did you think would happen?” we want to say. “We are imperfect people living in an imperfect world. Of course, we went off the rails.” The fact that we are sinners is one of the few religious concepts upon which a majority of people agree. Most people identify with the label sinner.

The ancients weren’t as sanguine about the subject. The early Christian monastics went into the wilderness not only to pursue holiness but also to study their sinfulness. One monk, who probably lived in the fourth or fifth century, described the benefit of a life of solitude by pouring water into the cup and pointing out that its cloudy nature became clear after allowing it to stand for a time. “So it is with the man who lives among men. He does not see his own sins because of the turmoil,” he said. “But when he is at rest, especially in the desert, then he sees his sins.” 

Those early Christians analyzed sin and categorized the many ways it manifests itself. They were interested not only in identifying the specific acts that should be regarded as sinful but wanted to understand the internal dynamics that generated sinful behavior. Why do we think so differently from previous generations about sin? One reason is that we have radically different notions about virtue in our day. Moderns think as little about virtue as they do about sin in the traditional sense. The word seems outdated. Virtue sounds more like something that would have concerned our Victorian great-grandparents.

Picture of cover of Dangerous Virtues by John Koessler

The ancient idea of virtue grew from a desire to overcome the human disposition that the Bible labels sin. For Christians, God is the key component in any notion of virtue. He is also the key component in any notion of sin. Virtue doesn’t just involve the measure of what we think is good as individuals. It is more than the community standard. In the Christian view, God is both the measure and the measurer of what constitutes genuine virtue. That same measure provides the dividing line that separates sin from virtue.

David understood this. In Psalm 51:4, he declared, “Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge.” This is an astonishing statement, given the events that prompted it. David committed adultery with Bathsheba. He arranged the murder of Bathsheba’s husband, Uriah, after he learned that she had become pregnant. Or as theolgian Cornelius Plantinga explains, “All sin has first and finally a Godward force.”

Virtue or goodness has God as its primary reference point. Virtue is what we were made for. It is a life that reflects our design as creatures made in the image of the God who is Himself good and the source of all that can be rightly called good. But it it is equally true that we can’t think about personal goodness or virtue without also taking our own sin into account. Any possibility of true goodness depends ultimately upon God. We must receive goodness as a gift before we adopt it as a practice.

Perhaps all of this sounds too abstract and detached for ordinary people like us. It’s one thing for theologians and philosophers to debate about sin and virtue. Why should we concern ourselves with such matters? We have jobs to go to and bills to pay. We mow the lawn and drive the kids to school. What does any of this have to do with the real world in which we live? The answer is that sin and virtue lie at the heart of everything we do. Our ideas of sin and virtue shape the way we work at our job, live in our neighborhood, and treat the members of our family.

What is more, these matters are a deep concern for us. Sin and virtue drive the storylines behind the television programs and movies we watch. Our law courts are backlogged with cases in which the parties involved dispute with one another over these same concerns. We may use different language when we talk about sin and virtue. We may speak of “doing the right thing” or talk about what people “ought” to do. We also seem to know intuitively when others have crossed a line. We may not agree about what is right, but nearly every one of us has a kind of moral radar that is hypersensitive to those who do something we consider wrong.

However, our moral sense seems to be one-sided. We are hypersensitive to the transgressions of others but find it difficult to see our own. Not only do we disagree with the ancient consensus of the church about the gravity of our sins, but we are also strangely comforted by its universal presence. For some of us, the comfort we take in knowing we are sinners is the kind that a poor student might take who places their trust in the grading curve. We reason that if sin is normal, then we are normal. Even if there is something wrong with us, we can at least say that it is only your average, garden variety of wrong. Everybody suffers from it.

In general, our thinking about both sin and virtue is backward. We think more of individual sins than we do of sin. We treat virtue the same way. We tend to see virtue as a collection of righteous actions. Our concern when it comes to sin is that it will grow. Small infractions will become larger. Anger will accelerate until it becomes murder. Lust will take control and lead to adultery. According to Jesus’ teaching in the sermon on the mount, sin moves in the opposite direction. It does not start small and increase. Those sins that we usually treat as minor infractions bloom from the same root as those we think of as large. Sinful anger springs from a murderous heart, not the other way around (Matt. 5:22). A lustful gaze is the offspring of an adulterous desire (Matt. 5:27–28). This does not mean that there is no difference between thought and action, or even that every sin is the same. Angry words are not the same as a shotgun blast to the head, though some might argue that both can be equally destructive in their own way. They might even say that between the two, the effects of someone’s cruel words might last longer. 

Righteousness in the Christian life is not a collection of good acts that balances out our bad deeds. Righteous actions spring from righteousness. Individual acts reflect the nature of those who do them. We have been made righteous to be righteous. Those who come to Jesus Christ in faith do not lose their capacity to sin. They gain the capacity to obey. This new ability springs from a changed nature, which is a reflection of their new standing before God. The Christian can do good because he or she has been made good through the blood of Jesus Christ. When we look at sin and virtue through the lens of Christ and His saving work, we discover that vritue or goodness is not a way of life. It is the way of the living. It is the pattern of life of those who have been made alive by Christ.

God, Be Merciful to Me

~ John Koessler ~ Leave a comment

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I am a sinner. I don’t deny it. But most of the time I don’t think much about it either. I don’t seem to obsess about sin the way the ancients used to, at least not about my own sins. I  don’t punish myself or go to extreme measures to fight sin off. Most of the time, my sin feels more like a low-grade fever more than it does a raging fire. Its presence is an ongoing irritation that may hinder me from being my best, but it doesn’t keep me from functioning. Sin doesn’t bother me that much either. If anything, the fact that I am a sinner serves as a kind of escape clause when things go badly. “What did you think would happen?” I want to say. “I am a fallen person living in a fallen world. Of course, I went off the rails.”

The fact that we are sinners is one of the few religious concepts that a majority of people agree upon. Most people identify with the label sinner. I think we actually derive a measure of comfort from the assertion. We are strangely comforted by sin’s universal presence. For some of us, the comfort we take in knowing that we all sin is the kind that a bad student might take from the class curve. We reason that if sin is normal, then we are normal. Even if there is something wrong with us, we can at least say that it is only your average, garden variety of wrong. Everybody suffers from it. Surely God won’t penalize everybody?

The ancients weren’t as sanguine about the subject. The early Christian monastics went into the wilderness not only to pursue holiness but to make a study of their sinfulness. Those early Christians analyzed sin and categorized the many ways it manifests itself. They were interested not only in identifying the specific acts that should be regarded as sinful but wanted to understand the internal dynamics which shaped sinful behavior.

Why do we think so differently? One reason is that we have very different notions about virtue. Most moderns don’t think much about virtue at all. The word seems too out of date. Virtue sounds more like something our Victorian great-grandparents would have been concerned about. The notion of virtue is indeed an ancient one. The Greek philosopher Aristotle saw virtue as the pattern of right behavior that characterized a person. Virtue is a habit of life that moves in the right direction. Vice is the same, only moving in the opposite direction.

But even if the term seems archaic, the idea of virtue is not as old fashioned as we might think. Not if we understand virtue as a preferred pattern of life. We may have dropped the philosophical language as a culture, but we still have strong feelings about the way people should live. Theologian James K. A. Smith captures this when he defines virtue as “an ultimate vision of the good life.”

We may not talk about virtue much, but we believe in it. If you doubt this, spend a few hours reading through the opinions expressed on your favorite social media feed. What is all that outrage about? More often than not, it is about virtue or the failure of virtue. We may not all agree on the standard but our vision of “the good life” is clear enough that we regularly criticize those who don’t measure up to that vision. Contemporary interest in virtue seems to be primarily negative. Our ideas about what is good do not necessarily serve as a basis for self-examination and personal improvement. Often they merely provide the grounds for carping against others we perceive to have fallen short.

Others of us treat sin the same way we do high cholesterol or obesity. We know that if we ignore it, things will go badly for us. But our hope is that if we take certain basic measures, we can keep sin under control. This approach takes two primary forms, one is medical, and the other is athletic. The medical model sees sin as a kind of disease. The athletic model approaches sin like a weakness that can be remedied through discipline. Either view makes sin seem manageable. If sin is a sickness, it can be cured through treatment. If it is a weakness, that weakness can be eliminated with training.

One of the appeals of the medical model of sin is that it alleviates the moral pressure that comes with an awareness of sin. So far, I have had two major illnesses in my life. When I was a child, I contracted polio. As an adult, I was diagnosed with a form of cancer. I felt bad on each occasion, but I did not feel responsible. I knew that something was wrong with me, but I did not think that I was at fault. Even Jesus seemed to give credence to the medical model when, after being criticized for eating with tax collectors and sinners, He observed, “It is not the healthy who need a doctor, but the sick” (Matthew 9:12). But the Bible also says that sin has a moral quality. Every sin is an act of rebellion. This is because sin’s ultimate reference point is God. As theologian Cornelius Plantinga explains, “All sin has first and finally a Godward force.” Plantinga defines sin as an act (any thought, desire, emotion, or deed) that displeases God and is worthy of His blame. This is what makes sin different from disease. Sin always comes with guilt, and that guilt is deserved.

The appeal of the athletic model of sin is that it makes me my own savior. If sin is a matter of weakness, then all I need to do to fix the problem is to find the right program or the right guru. I need a spiritual gym and a trainer. With a few disciplines and a little determination, I can lick this sin thing. But if you’ve ever known anybody who has tried this approach, you know that success inevitably gives way to intolerance. The “good” can’t understand why the rest of us can’t seem to “get it together” like them. The rest of us recognize such thinking for the pride that it is. But the virtuous are so fixated on their improvement that they are no longer able to see their sin.

According to Romans 7, sin is more than the absence of positive qualities in our character. It as a living force that resides within us. In that New Testament chapter, the apostle even gives sin’s location. It dwells “in my flesh” (v. 18). Flesh, in this case, is not a physiological term. It is not the skin that covers our bones. Sin is not organic in that sense. Rather, it is organic in an altogether different way. Sin is a force that is integrated into our nature. As New Testament scholar H. C. G. Moule so vividly puts it, “the intruder has occupied the whole dwelling, and every part of it is infected.”

There is no medicine that will cure me of this problem. There is no training program strong enough to counter sin’s own strength. But there is a remedy. It is the remedy that is echoed in the sinner’s prayer in Jesus’ parable: “God be merciful to me, a sinner” (Luke 18:13). It is not the prayer that is the solution. It is the one to whom the prayer is addressed. God’s mercy, shown to us in Jesus Christ, is the only solution when it comes to sin.

We cannot reason our way out. We cannot work our way out. We can only look to Christ to do for us what we cannot do for ourselves. Jesus alone is sin’s answer. He is the only antidote to its poison. Sin is far more serious than we could have imagined, and God’s answer to sin is far greater than we know. Indeed, this may be the worst effect of all when it comes to our downgraded view of sin. Because we fail to understand the depth of our sin, we cannot see the magnitude of Christ’s salvation. Jesus was right. It is not the healthy who need a doctor, but the sick. A sinner like me needs a savior.

Oh, Hell.

~ John Koessler ~ 2 Comments

In the early days of my walk with Jesus, I did not believe in Hell. Or at least, I did not want to acknowledge the reality of Hell. I had heard about Hell and even prayed a prayer to Jesus to be saved from Hell as a child. But by the time I began to live seriously for Christ in my early 20’s, I had pushed that aspect of the gospel to the margins of my thinking. I was more interested in knowing whether God existed. I was attracted to Jesus because of the message of God’s love. I came to Him for the relationship.

I knew about the cross, of course. I understood that it as the preeminent proof of Christ’s love. I knew that it was the remedy for my sin and I did believe in sin. How could I not? The evidence was right in front of me. Indeed, it was in me. Like the apostle Paul, I was unable to do the good that I wanted to do (Romans 7:19-21).  I suppose the experience of my own sinfulness combined with the stark reality of Christ’s death should have made ask whether the cross even made sense if the threat of Hell did not exist. But somehow, I was able to ignore the question.

Except, I kept coming across Hell in the Bible. Even more disturbing to me was the fact that Jesus spoke about Hell in the Scriptures in a way that suggested that it was more than a metaphor. “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more” Jesus says in Luke 12:4-5, “But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into Hell. Yes, I tell you, fear him.” Jesus, it turned out, had more to say about Hell than anyone else.

If I was serious about following Jesus, I couldn’t affirm those aspects of His teaching that I liked and ignore those that made me uncomfortable. I realized that the same was true of the rest of the Bible. If I was going to accept it as God’s truth, I had to accept it all. There was no room to cherry-pick, holding on to the truths I liked and setting aside those I didn’t.

In The Great Divorce, C. S. Lewis suggested that those who find themselves in Hell choose to be there. “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it. Without that self-choice there could be no Hell.” One of the most insidious effects of sin is that it compels us to flee from the lover of our souls. Without the grace of God bestowed upon us in Christ, we would do so forever.

The cross is a symbol, but it is more than a symbol. I was right to see it as evidence of God’s love. But it is also a blunt reminder of the penalty that sin requires. The cross is proof of our need to take sin more seriously than we do. Only a grave condition could warrant such an extreme remedy. The cross is a warning. Jesus’ cry from the cross foreshadows the agony of all who will experience separation from God for eternity because of their sin (Matthew 27:46; Mark 15:34).

It is almost impossible to speak about the reality of Hell without seeming glib. I think this reflects a kind of denial. If it is hard for us to fathom heavenly things, it is even more difficult for us to grasp the danger of Hell. For one thing, we do not want to think about it. It is all too easy to put any thought of it out of our mind. We do not really believe that we deserve it. Most of us harbor a secret hope that in the end, God will change the standard, the way our teachers sometimes did when everyone flunked the exam in school.

The reason so many of us do not believe in hell is that we do not believe in righteousness. Despite all our contemporary talk about “justice,” we have no real conception of justice, at least where God is concerned. We still believe in evil. But only as a hyperbole. Evil is an unrealistic extreme that we see in a handful of others. We do not think of evil in reference to ourselves. Ironically, was true for me, we are happy to claim the cross for our own benefit. But deep inside we can’t help wondering if all the blood and brutality of the thing was really necessary. We chalk it up to the meanness of human beings. Such thinking sentimentalizes the cross, reducing it to a mere symbol. The cross has become a meme for us. We certainly do not see what it has to do with Hell. Or with justice, for that matter.

In the end, the cross and Hell are inevitably related to one another. Hell is the ultimate exercise of divine judgment. Hell is proof that our sin ultimately has reference to God. It is to Him that we must answer. “Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge” David declared after his sin with Bathsheba (Psalm 51:4). Sin is more than selfish petulance. It is more than a moral offense against our neighbor. Whether we are willing to recognize it or not, sin is an offense against God, and He will call everyone to account.

This may be the most disturbing aspect of the cross for those who reject its message. It is a picture of what is owed. The cross is an emblem of God’s love. But it is also the ultimate reminder to any who refuse to accept Christ’s payment, that their debt will one day be called in.

Self-Absorbed

~ John Koessler ~ 4 Comments

I sometimes worry that blogging is narcissistic. After all, what could be more self-absorbed than expecting people to read your thoughts as you think about yourself? Well, perhaps video blogging, which expects people to watch you as you talk out loud about yourself. There are some people who engage in this sort of listening and get paid for it. We call them psychiatrists, psychologists, and pastors. Most wives do the same thing but for free. Narcissists, on the other hand, don’t listen to anybody, unless they are listening to hear themselves praised.

Narcissism may be the most debilitating side-effect of sin. It is the vice from which all sin’s ancillary vices emanate. The perspective of the narcissist is the point of view expressed by Haman in the story of Esther, who thought to himself, “Who is there that the king would rather honor than me?”

It bothers me that Haman is the person I identify most with in Esther’s story. I know I should dislike him and I probably would if I encountered him on the street. Yet there is something so familiar about the astonishment and shame Haman felt when he learned that the king intended to honor someone else that I cannot help feeling a pang of sympathy for him. He “rushed home, with his head covered in grief” (Esther 6:12). The narcissist cannot bear to go unnoticed. A true narcissist would be jealous of the corpse at a funeral.

Yet narcissists seem genuinely mystified when others accuse them of being self-absorbed. They do not consider themselves to be narcissists. They view themselves as benefactors and martyrs. They believe they have earned their position at the center of all things by means of personal merit and hard service. It does not occur to them that they would be anywhere else.

Sin, however, does not always produce narcissistic personalities in the classic sense. Sometimes it moves in the opposite direction. What passes for humility can be just as self-absorbed as stereotypical narcissism. The poster child for humble narcissism is Uriah Heep in David Copperfield. “A person like myself had better not aspire” Heep declares. “If he is to get on in life, he must get on umbly, Master Copperfield!” Heep is a caricature we easily recognize in others but with whom we find it difficult to identify ourselves (which, of course, is a feature of all narcissistic behavior). Our ventures into the realm of humble narcissism are usually more subdued than his over the top exclamations but they amount to the same thing. Narcissistic humility may be a peacock adorned with shabby feathers but it is still a peacock.

Haman was grieved over Mordecai’s elevation because he saw Mordecai as an enemy who had bested him. Haman was also afraid. He worried that Mordecai’s rise in fortune foreshadowed a reversal in his own. Here is another feature of narcissism. It is a self-absorption that tolerates no rivals. It is no accident that narcissists are often obsessively competitive. Even the drab narcissism of Uriah Heep will vie with others for the lowest seat at the table.

Self-absorption is endemic to human nature. C. S. Lewis observed, “If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realize that one is proud.” Yet even this does not go far enough. The narcissistic tendencies of sin are so deep-seated that they cannot be rehabilitated, repurposed, or disciplined into submission. In most cases, they cannot even be recognized by those who are so afflicted. The only real remedy is the grace of God and the gallows of the cross.