The Transforming Power of Prayer (Part 4)

Paul David Tripp


"Forgive us our debts, as we also have forgiven our debtors ” (Matt.6:12). Prayer reminds you of God’s daily call to give the same grace to others as God has given to you. Prayer requires you to love others as you have been loved. Prayer makes no sense if it isn't rooted in recognition that God has placed his love on you even though you could never have earned, achieved, or deserved it. Prayer makes sense only when its rooted in the reality that you’ve been gifted every day with patient forgiveness and empowering grace. Prayer humbles you as it forces you to acknowledge that the most valuable thing in your existence, the love of God, is the thing that you had no capacity whatsoever to earn. And as prayer calls you to celebrate undeserved love, it requires you to commit yourself to love others in the same way. There is a direct connection between self-righteousness and an inability and unwillingness to love others.

It is a contradiction to seek God’s help yet be unwilling to help your neighbor. It is a contradiction to celebrate God’s love yet refuse to love others. It is a contradiction to be deeply aware of your moment-by-moment need of grace yet unwilling to give grace to the person you live near and say that you love. It is a contradiction to know that your only real hope in life is God’s forgiveness yet refuse to forgive that person who has sinned against you. It is a contradiction to know that God will only listen to your requests because he is patient and kind and then turn and respond to others in irritation and impatience.

It makes no sense to participate in an act that, by its very nature, recognizes that you’ve been blessed by divine love and grace, yet to have no practical commitment to love and grace in your relationships. It makes no sense to celebrate God’s forgiveness and then refuse to forgive others in those moments when forgiveness, reconciliation, and restoration are so obviously and practically needed. As prayer calls you to celebrate vertical forgiveness, it requires you to offer horizontal forgiveness as well.

Prayer reminds you of God’s call to love. It reminds you that you’ve been designed to live a lifestyle of willing self-sacrifice for the good of another. Prayer reminds you that successful living is all about loving God above all else and loving your neighbor as yourself. Prayer reminds you that your relationships are always about the daily dynamics of a sinner living near a sinner, and because it is, there is no more important commitment in relationships than the commitment to forgive. Prayer reminds you that there is never a day when you aren’t called to give another grace that hasn’t been deserved or earned.

Here is the thing that happens to many of us. Pay attention to the cycle that I am about to describe. As we lose sight of our daily need for forgiveness, we quit being so willing to forgive others. As we quit forgiving others and putting away their offenses, we begin to keep a record of the others' wrongs. As we keep a daily record of wrongs, we're increasingly aware of how much we’re affected by the weakness and failure of others. As we carry this awareness with us, we become increasingly irritated, impatient, and intolerant with others. So we deal with our disappointment with others by protecting ourselves from them with distance and busyness; living in networks of terminally casual relationships.

A mutual commitment to give grace daily is the only hope for a relationship of a sinner to a sinner, which is the only kind of relationship there is. Prayer reminds us of God’s call to love and forgive, and it reminds us that this call is most needed when it is most undeserved.

Article posted at: http://paultrippministries.blogspot.com/

The Transforming Power of Prayer (Part 3)

Paul David Tripp


"Give us this day our daily bread” (Matt. 6:11). Prayer requires you to see yourself as needy. The prayer for something as normal as bread for the day makes no sense unless it pictures something true about you. We are needy and dependent. We were never hardwired for an independent, self-sufficient existence. Prayer makes no sense at all unless it is really true that you are dependent upon God for the basic necessities of life. Prayer always requires you to acknowledge personal inability, weakness, and need. Daily prayer acknowledges daily need. Daily prayer acknowledges God’s call for you to be content with what he gives you today and to trust tomorrow into his hands. And if you are dependent on God for something as basic as bread, then there is a whole catalog of things necessary for your life that you are unable, in and of yourself, to provide.

I cannot and do not control all the things that need to be controlled in order to guarantee that I will have a job that can support my family. I do not rule all the circumstances that must be in place to ensure that my family has an adequate home to live in. I do not control all the things that will result in those I love and me being healthy and safe. I do not determine all the things that must be in place for my children to have a good school to attend. I do not exercise authority over the things that will ensure that I will have a solid church to attend. There are many important needs in my life that I do not have the power to independently meet.

But there is more. If you take obedience to God's call seriously, you need to know that you can’t become these things or do these things by yourself. You do not have the ability to turn yourself into a person who is loving, kind, patient, thankful, gentle, forgiving, faithful, and self-controlling. And you surely have no power whatsoever to ensure that the people near you will be these kind of people. These essential character qualities of life are only ever the fruit of the transforming work of the Spirit of God in your heart. They only come as he progressively delivers you from you and forms you into the likeness of Jesus.

Prayer yanks you out of your delusions of self-sufficiency and reminds you of how deeply needy you really are. Prayer reminds you that you will never be what you need to be and do what you are called to do without divine rescue and restoration. Prayer humbles you, and as it does, it makes you more patient and more understanding of others. No one is more patient with the weaknesses and needs of another than the person who has admitted that he is also deeply needy.

For many of us, somewhere in the early days of good commitments, wise choices, and loving responses, we quit seeing ourselves as needy, and the result is devastating. At some point we begin to feel that we have figured it out. More and more it seems as though we have arrived. We don't know it, but we are turning gifts of God’s grace into an occasion for personal pride. This pride in our wisdom, ability, and strength is subtle and deceptive. It almost always is. Then we announce, in some moment of theological change, “We don’t need God anymore.” And we don’t quit praying before a meal and at the end of the day, but our prayers are more a spiritual routine than an indicator of what we really believe about ourselves and God. We never quit participating in the programs and ministries of our church, but there's a clear separation between the Sunday celebration of God’s grace and the self-sufficiency of the rest of the week.

In fact, in a real way, we effectively quit praying, because we quit seeing ourselves as needy. Sure, we mumble well-rehearsed religious phrases with heads bowed and eyes closed. But these “prayers” are no more true prayers than the prayer of the Pharisee in the temple in Christ’s illustration in Luke 18. Often our prayers are devoid of a deep sense of personal need, and because they are, they are also devoid of heartfelt appreciation and celebration.

I wish I could say that I’ve never been in this position, but I have. Much of the trouble that I experienced in the early years of my marriage was due to my pride and my impatience with Luella, who was “not as righteous and mature as me.” My prayers were more an act of external religiosity than they were an honest expression of the cries of a needy heart.

Real prayer transforms you as it requires you to acknowledge how fundamentally needy you actually are.

Article posted at: http://paultrippministries.blogspot.com/

The Transforming Power of Prayer (Part 2)

Paul David Tripp


In life, prayer pushes us in all the right directions. It reminds us of the kinds of things we’ve said are so important to life with God and with others. Daily prayer reinforces all the commitments we’re tempted to forsake but that are vital to maintain. Prayer opens our eyes and our heart. Prayer is a necessary ingredient of healthy life and relationships. On our knees is the best posture for living life.

Using the Lord’s Prayer as a model, here are some things that prayer does in you and will do through you in the heart of others.

Our Father in heaven . . .” (Matt. 6:9). Prayer reminds you that you are never left alone to the resources of your own strength and wisdom. Many of us not only lose sight of one another and the commitments we've made to daily, active love, but we've forgotten the Lord as well. Yes, we continue to go to church, and we wouldn’t think of forsaking our faith, but in the hallways, bedrooms, and family rooms of everyday life, we’ve begun to feel that it was all up to US, all on our shoulders. Part of the slow devolution of our spiritual lives was a view of the responsibilities, opportunities, struggles, and blessings of marriage that tends to forget God. Here is why this is so devastating to many of us: when you forget God’s presence, promises, and provisions, either you tend to get overwhelmed and give up, or you try to do God’s job. Neither is a workable option.

Perhaps the most powerful way in which daily prayer for yourself has the power to transform you is this: prayer reminds you that you are never alone. Prayer reminds you that you are never left to your own righteousness, wisdom, and strength. Prayer reminds you that each location or situation where you exist is not only inhabited by God but, even more encouragingly, that each is ruled by him. The one who controls the situations in your life is not only a God of awesome power but is the definition of everything wise, true, faithful, gracious, loving, forgiving, good, and kind.

But there is even more that the Lord’s Prayer confronts you with. It’s that this God who is powerful and near is your Father by grace. If you are God’s child, there is never a moment when you are outside the circle of his fathering care. Like a father, he loves you and is committed to faithfully providing what is best for you. When you’re facing those disappointing moments of life, when you’re not sure what to think, let alone what to do, prayer can rescue you from hopelessness and alienation. Prayer encourages you to say, “I’m not sure how we got here, and I’m not sure what we are being called to do, but there is one thing I am sure of—I’m never, ever alone because I have a Father in heaven who is always with me.”

Acknowledging God will protect you from yourself. It will protect you from discouragement and fear and the passivity that always follows. It will protect you from the pride of self-reliance and self-sovereignty. If you are ever to live life as God designed it to be lived, you must begin with this humble admission: you have no ability whatsoever to produce the most important things that make for a wonderful life. The changes of thought, desire, word, and action that re-create, rebuild, mature, and protect you are always gifts of God’s grace. As you choose to do things God’s way, he progressively rescues you from your own self-interest and forms you into a person who really does find joy in loving him and others. It’s only a God of love who will ever be able to change a fundamentally self-oriented, impatient, demanding human being into a person who not only desires to love but actually does it. There is a word for this in the Bible—grace.

Prayer reminds you that you’ve been graced with a Father’s love and that love will not let you go until it has changed you in every way that is needed.

“Hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven” (Matt. 6:9–10). Prayer reminds you that God’s purpose for you is always bigger than you. You’ll never understand your life or be content in it until you understand that it’s part of something bigger that’s meant to define and shape how you respond to it. Remember people lose their way because they have no bigger vision for their lives than the establishment of their own little kingdoms. When there’s no larger kingdom to capture my allegiance, my life sadly becomes a war between my kingdom purposes and the kingdom purposes of others. Whether I and they know it or not, each is working in the mundane moments of life to realize their dream for their life.

Prayer reminds you that real life is found only when you forsake your little kingdom of one for the bigger and better call of the kingdom of God. Prayer reminds you that God gives you his grace, not so much for the purpose of making your kingdom work but to welcome you to a better kingdom. Every time you pray, you’re acknowledging God’s rule over you and your life. Prayer is an act of submitting your purposes to God’s. Prayer is all about confessing the self-focus and self-sovereignty of sin. Prayer is a willing offering of your life and all it contains to the loving and wise authority of God. Prayer is an active part of what it means to live for a bigger kingdom than your own.

Real life begins when we quit trying to be sovereign over our lives. Real life begins when we quit trying to set the agenda for our lives and begin, in practical everyday ways, to pursue God’s agenda. Real life begins when we quit being kings and begin to willingly and joyfully submit to and serve the King of kings. Prayer reminds you of a King greater than you and a kingdom better than your own.

Article posted at: http://paultrippministries.blogspot.com/

The Transforming Power of Prayer (Part 1)

Paul David Tripp


Here is where prayer is so important and so powerful. Prayer makes no sense unless two things are true. First, our lives do not belong to us. Since we have been created by God, everything we are, everything we have, and every situation and relationship in which we live belongs to him. Because we are his creatures, our number-one calling in every area of life is to worship him. Everything we do and say in every situation and relationship of our lives must be done in recognition of his existence and for the purpose of his glory. We were created for his pleasure, and we are called to live in constant worship of him. So, everything in our lives has verticality to it. Everything we do must be done in recognition of God’s presence and his rightful ownership of our lives. We must live in our marriage in a way that is distinctively and comprehensively Godward, even in the most mundane moments of life.

There is a second thing that must be true for prayer to make any sense. It is that sin makes us comprehensively needy. Every area of our personhood has been in some way damaged by sin. 
We don’t desire what we should. We don’t think as we should. We don’t speak as we should. We don’t act as we should. We need help. We need rescue. We need wisdom. We need forgiveness. We need strength.

So, here is what prayer does for you. In a way that is powerfully protective and relationally transforming, each time you pray, you are reminded of the context of your life. The context of your life is not a situation or a location. The context of your life is a person. The context of your life is God. He is above, around, below, and in you. He created everything that makes up your existence. He controls every situation and relationship you are in. It is his power that keeps you and your world together. He has written the story of your life from beginning to endless end. His plan, purpose, and will are meant to be the reason for everything you do. He alone offers the help that reaches to the deepest areas of your personal and relational need. He is the rightful owner of you, your life, and your relationships. He is the conceiver and creator of your all that makes up your world, and because he is, he is best able to diagnose what is broken and to cure what needs to be fixed. He is the only reliable one who can define what is right or wrong, good or bad, true or false, and wise or foolish. He is not only near you, but because of the cross of Jesus Christ, he is now living inside you by his Spirit. He is your life and the hope of your future. He is your counselor, protector, advocate, teacher, guide, and friend. He surrounds you with his love and bathes you in his grace. It really is that “in him we live and move and have our being” (Acts 17:28). God is the context of your life.

But prayer does something else; it reminds us of the reality of our life. The reality of our life is a constant, moment-by-moment dance of sin and grace. Every day, sin rears its ugly head, and every day, grace gives us what we need to deal with sin. In the same way that we cannot understand life without understanding God’s existence, his ownership, and his power, we cannot understand what we experience in part of our lives and how to deal with it unless we understand sin and grace. Sin is the reason for all the struggles of life and grace is the only reliable hope of being able to deal with them.

Because of the fact that sin still remains in you and in your world, you need to be reconciled to God every day, and every day you need to be reconciled to others. Every day you do something that offends God in some way, and every day you do something that offends another. As we have observed before, these dynamics of sin, struggle, and rescue take place in the smallest and most mundane moments of daily life, moments so normal and in all ways so unremarkable that they pass by without getting our attention. We get used to the daily pace of our lives, we get used to our daily schedule, and we get used to our daily relationships and responsibilities. At some point we quit observing and we quit examining, and we settle into the routine, day piling upon day, month piling upon month, year piling upon year.

This is why we look back during one of those moments that God sends to get our attention once again, and we ask, “What happened to us? How in the world did we end up here?” It feels to us that we‘ve driven into some kind of life fog. It feels that what was once bright and sunny has suddenly gone dark. But nothing has been sudden. The changes in you and your life have taken place in progressive, little steps. In those unremarkable moments that occur in everyone's life, wrong thoughts, desires, words, and actions changed the character and direction of their living; they took place in little moments, and no one was paying attention.

We all do it. It’s not that we suddenly quit loving God and one another. No, that’s not what typically happens. Our living doesn't typically change with an explosion. Our living typically changes by the process of erosion. Even where explosions take place, they usually take place at the end of a long process of erosion. The movement of a life from an active commitment to God and an active lifestyle of unity, understanding, and love with others rarely takes place in one step. Rather, this movement takes place in ten thousand little steps. The problem is that as these changes are taking place we tend to be asleep at the wheel. What we once committed to value and protect has progressively become the thing we take for granted. What we were once deeply appreciative of, we have become used to having over the long haul. The God we once worshipped everyday becomes a formal religious icon and the people that were so much the focus of our affection and attention have morphed into little more than the people that we live with—you know, a part of our environment and daily schedule.

What does this have to do with prayer? Well, prayer not only attaches you to the wonderful resources of a God of grace, who is present, powerfully near, and willing, but prayer reminds you of what you are (needy) and what God is (gracious). Prayer awakens you from your sleep and calls you to pay attention again. Prayer is about affirming weaknesses and blessings. Prayer is about getting your identity and God’s glory right. Prayer confronts you with what is and preaches to you about what is important. Prayer is a very important part of a lifestyle of paying attention.

Article posted at:  http://paultrippministries.blogspot.com/

The Good Gift of Relational Conflict

Paula Marsteller 

Relational conflict has dogged me recently, in spite of the fact that I’d naturally rather offer up a limb than experience—or inadvertently cause—conflict.

When someone accused me of sin, I prayed, “Lord, don’t let me flatter myself in my own eyes that my iniquity cannot be found out and hated” (Ps. 36:2). I know I’m stained with sin, but I couldn’t see my specific sin in this particular situation.

But then, through Romans 5:3–4, God called me to get off my knees, climb out of the weeds, and look at the bigger picture:

We also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character hope.

Perseverance

Hadn’t I just bemoaned to a friend that I had no perseverance? I realized this after a difficult week with my husband. He was depressed, and I took it all personally and acted desperately. My friend’s response was enlightening: “Don’t beat yourself up. You’ve only been married two-and-a-half years. You haven’t had enough hardships to grow that perseverance in you.”

Oh, right. Perseverance is produced through suffering.

Do you want the peace and fortitude you see that woman exhibiting in the midst of chemo? Do you long to withstand raging winds like that flexible palm tree? The only way to grow this kind of perseverance is through accepting the suffering God sends your way. How thankful I am for John Calvin pointing me back to God’s providence:

The Lord has willed it; therefore it must be borne, not only because one may not contend against it, but also because he wills nothing but what is just and expedient. To sum this up: when we are unjustly wounded by men, let us overlook their wickedness (which would but worsen our pain and sharpen our minds to revenge), remember to mount up to God, and learn to believe for certain that whatever our enemy has wickedly committed against us was permitted and sent by God’s just dispensation.

Character

Relational conflict produces perseverance, and perseverance produces character. Not just any character, but the character and image of Christ. I love how Joni Eareckson Tada and Steve Estes paint this picture in their book When God Weeps:

An artist in Florence, Italy once asked the great Renaissance sculptor Michelangelo what he saw when he approached a huge block of marble. “I see a beautiful form trapped inside,” he replied, “and it is simply my responsibility to take my mallet and chisel and chip away until the figure is set free.”

The beautiful form, the visible expression of “Christ in you, the hope of glory” is inside Christians like a possibility, a potential. The idea is there, and God uses affliction like a hammer and chisel, chipping and cutting to reveal his image in you. God chooses as his model his Son, Jesus Christ, “For those God foreknew he also predestined to be conformed to the likeness of his Son” (Rom. 8:29). Suffering fashions us into a “holy and blameless” image of Christ (Eph. 1:4), much like a figure sculpted out of marble.

Hope

Relational conflict also produces hope in us. The word Paul uses here isn’t the “hold your breath, make a wish, cross your fingers” kind. It’s, as John Piper says, “the full assurance and confidence of good things to come.”

How does relational conflict contribute to our full assurance of good things to come? As we cry out to God to help us love those who have hurt us, it gives us assurance that our faith is real. While it is obvious to us that we cannot produce love for that person who has wronged us, we see the Spirit of Christ at work in us, prompting and empowering us not to defend ourselves but to pray for that person who has wronged us, to love the unlovely.

This is hope to hang your hat on—a hope far greater than “hoping” everyone will think you’re pretty great or “hoping” you won’t experience any more relational conflict this month.

God

While I was reminded that this relational conflict would produce perseverance, character, and hope, that didn’t contain my anger for long. I had searched for my sin in this conflict, but I had come up empty-handed. The accused “offender” (me) was really the offended.

I wanted my name cleared, until I saw that God offered me even more than perseverance, character, and hope. Joni Tada and Steve Estes put it this way:

When your heart is being wrung out like a sponge, an orderly list of “sixteen good biblical reasons as to why this is happening” can sting like salt in a wound. . . .

Purified faith is never an end in itself; it culminates in God. Stronger character is character made muscular not for its sake, but God’s. A livelier hope is more spirited because of its focus on the Lord. To forget this is to tarnish faith, weaken character, and deflate hope.

“If you have these qualities existing and growing in you then it means that knowing our Lord Jesus Christ has not made your lives either complacent or unproductive” (2 Peter 1:8PHILLIPS).

“Knowing our Lord Jesus Christ” is keeping your eye on the Sculptor—not on the suffering, or even suffering’s benefits.

Amen. May your relational conflict and mine be used of God to produce perseverance, character, and hope. But more than that, may He use these conflicts to draw us back to Himself, our great and only Good.

Article posted at: https://www.reviveourhearts.com/true-woman/blog/good-gift-relational-conflict/

Believer or Unbeliever Is Not the Point of Romans 7 Part 3

Lloyd-Jones: Believer or Unbeliever Is Not the Point of Romans 7

Ben Bailie

Editors’ note: This is the final installment in a special three-part “Perplexing Passages” forum examining the long-debated Pauline passage, Romans 7:13–25.

Martyn Lloyd-Jones began his sermons on Romans 7 with a warning: “This chapter is one of the most controversial in the Bible.” This was unfortunate, he argued, because the controversy misses the main point of the passage. Trying to discern the “man” of Romans 7, whether he was regenerate or unregenerate, is a distraction—one that misses the Christian experience a believer should be seeking.

He believed the main point of Romans 7 was to dramatically illustrate what happens if you seek sanctification apart from the Spirit through the law. No matter who you are, if you seek your sanctification this way it will slay you. Paul had already proven justification through the law is impossible, now he seeks to prove the same with sanctification.

Lloyd-Jones certainly didn’t think the chapter was unimportant. In his typical manner of hyperbole, the Doctor called it “the most famous and best-known section of the entire epistle.” Few chapters expose the deep power of sin and clarify the role of the law in a believer’s life quite like Romans 7. Yet no section has fueled more debate.

For Lloyd-Jones, whether Paul was speaking about his pre-conversion or post-conversion experience is not important. Therefore, Lloyd-Jones had relatively little to say about it. Of the 27 sermons he preached on Romans 7:1–8:4, only six dealt with the controversial passage—Romans 7:14–25. Six sermons for eleven verses is practically flying for Lloyd-Jones.

Structured Like a Symphony  

To understand Lloyd-Jones’s interpretation of Romans 7, one must see how it functions within the logical flow of chapters 5–8. He believed those four chapters, like a symphony, form one grand, majestic, theological vision in which the glorious doctrine of the believer’s union with Christ is on full display.

Lloyd-Jones preached 144 sermons on chapters 5–8. He believed Romans 5 is the theological heart of the book, with Romans 5:20–21 being the controlling exegetical verses. Misunderstand chapter 5 and one will, by necessity, misinterpret 6 and 7; they form a “parenthesis” dealing with objections to Paul’s central assertion in 5:20–21.

The entire section, Lloyd-Jones argued, unpacks our union with Christ through the reign of grace. Chapter 6 proves our sanctification is guaranteed since we’re united to Christ and can no longer live in sin. Romans 7 proves our sanctification is guaranteed since we’ve been freed from the law and married to Christ. We are enabled to bear the fruit of the Spirit. Chapter 7 offers a dramatic warning of what happens when we seek sanctification through the law, apart from the Spirit.

Chapter 8 unpacks the reality that a believer’s sanctification is guaranteed because they’ve been united to Christ and are thus indwelt by the Spirit. There is now no condemnation for followers of Jesus.

Tread Carefully, Tread Humbly

As Lloyd-Jones walked his congregation through Romans 7, he reminded them to proceed with humility. He encouraged them to “seek that ‘unction’ and ‘anointing’ from ‘the Holy One,’ for the matter with which we are dealing is beyond the realm of grammar and intellectual dexterity.”

He didn’t believe looking at verb tenses settled the matter. Paul is using a rhetorical device called the “dramatic present,” Lloyd-Jones asserted, noting that preachers—including himself—often use that literary device.

Lloyd-Jones’s diagnostic and exegetical powers were taxed to the limit as he walked through the section. He fully embraced the tensions in the passage and warned his congregation against simplistic solutions.

The Doctor’s hermeneutic was continuously strained by statements he believed couldn’t be made by an unregenerate man, such as “the law is spiritual” and “I joyfully concur with the law in the inner man.” He concluded, “This man is not unregenerate, for no unregenerate man could make such claims.”  

Neither Saved Nor Lost

The man in Romans 7 is not unregenerate, nor is he regenerate. Romans 7 cannot be describing the regenerate, Lloyd-Jones contended, since it would contradict Paul’s argument throughout the section and also what the New Testament says in many other places.

For example, Romans 5:12–21 emphasizes the reign of grace in a believer’s life and can’t describe someone who cries out, “I am of flesh, sold into bondage to sin, nothing good dwells in me,” for chapter 6 shows the impossibility of continuing in sin when a believer has died to it.

Other verses seem to pull in the other direction. Romans 7:4 shows we’ve died to the law and been united to Christ, and chapter 8 displays the glories of the indwelling Spirit. Thus, no regenerate man would cry out that nothing good dwells in him when the Spirit of the holy God lives in him.

Troubled Exegetical Waters

As he moved through the tensions, Lloyd-Jones’s exegesis at times became slightly convoluted. But he often made remarks like “This subject is difficult because sin is difficult. One of the terrible things sin did when it came into the world was to introduce complications,” or “This not only sounds complicated, but it is complicated; it is the complicated condition of a man who is enlightened by the Spirit of God and about the law of God” yet has no power to overcome the difficulty.

For Lloyd-Jones, “The real clue to understanding more of Romans 7 is to notice the Holy Spirit and the indwelling Christ are not mentioned; hence the trouble and the problem.”

Lloyd-Jones began his exposition of Romans 7 convinced Paul didn’t intend to distinguish between the regenerate and unregenerate. Instead, the apostle was giving us a “hypothetical, imaginary picture” of a “man who sees the complete hopelessness of salvation by the law.”

But by the end of the section Lloyd-Jones tentatively stated that if it is a picture of personal experience, then it’s the experience of a man like John Bunyan in Grace Abounding to the Chief of Sinners, who has come under deep conviction of sin and longs to be holy, but cannot.

From Depths to Heights  

Lloyd-Jones knew many might be unconvinced by his treatment of Romans 7. He counseled them to wait for his exposition on Romans 8:15 in the next volume:  

The theme of this volume is no mere fascinating theological or intellectual problem, but one of vital importance to Christian experience, and to the health, well-being, and vigor of the church. To end a reading of Romans 7 in a depressed condition is to fail to understand it.  

Why? It is preparation for the glorious truths of Romans 8:15, or more appropriately, Romans 8:14–17, which Lloyd-Jones viewed as one long chain.

Why should his listeners wait for this later exposition? Because Romans 8 describes the Christian experience all should be seeking. By the time Lloyd-Jones preached through Romans 8:15, he was confident Romans 7 describes someone experiencing the Spirit’s work, whereby he is rescued from a spirit of bondage and fear—the essential prelude to receiving the Spirit’s testimony of our adoption as sons. Lloyd-Jones referred to this as the “baptism” or “sealing” of the Spirit.

He would later say the 21 sermons he preached on Romans 8:14–17 were among the most joyful of his ministry. But he had to walk through the depths of Romans 7 to reach the heights of Romans 8.

Ben Bailie (PhD, The Southern Baptist Theological Seminary) is planting a church in Lake Nona, Florida, through Grace Church. He did his doctoral work on Martyn Lloyd-Jones, focusing on how his medical training shaped his pastoral ministry. Ben appeared in the Logic on Fire film. He is in the beginning stages of creating an online community called The Company of Pastors. You can contact him at ben@thecompanyofpastors.com.

Article posted at: https://www.thegospelcoalition.org/article/lloyd-jones-believer-or-unbeliever-is-not-point-of-romans-7/

Romans 7 Does Describe Your Christian Experience Part 2

John Piper

Editors’ note: This is the second installment in a special three-part “Perplexing Passages” forum examining the long-debated Pauline passage, Romans 7:13–25. In part one, Tom Schreiner defended the view that Paul was speaking of his struggle with sin before his conversion. The final part will offer a third view from Martyn Lloyd-Jones. A version of this article appeared originally at DesiringGod.org and has been revised by the author for The Gospel Coalition.

When I teach on Romans 7, I expect there may be pushback to my argument that Romans 7:14–25 refers to Paul’s—and thus to our—Christian experience. Good friends, like Tom Schreiner, think that when Paul says “I delight in the law of God, in my inner being (esō anthrōpon)” (Rom. 7:22), or when he says “I, my very self (autos egō) serve the law of God with my mind” (Rom. 7:25), he is expressing his pre-Christian experience.

This is because Paul also says, “I am of the flesh, sold under sin” (Rom. 7:14); “I do the very thing I hate” (Rom. 7:15); “I see in my members another law . . . making me captive to the law of sin” (Rom. 7:23); “wretched man that I am!” (Rom. 7:24); and “with my flesh I serve the law of sin” (Rom. 7:25).

These statements of defeat do not sound like the person who says in Romans 8:2, “The law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”

Matter of Exegesis

I know that when it comes to a positive description of what the Christian life should be, and what it normally is, that Tom and I do not differ significantly. In other words, our difference in exegesis on this passage does not signal a significant difference in what to call for, hope for, and expect from genuine Christians.

But biblical faithfulness and clarity is always good for us. So it might be helpful to make a few clarifying comments. For more extensive argumentation, I preached six messages on Romans 7:14–25 under the title “Who Is This Divided Man?” The ten reasons I gave for my position in those sermons are summed up here.

Five Clarifications

Here are some clarifications that might help make the case.

1. I’m not convinced Romans 7:5 and 7:7–25 both refer to Paul before he was converted.

Tom and numerous others see a strong argument for the pre-Christian view in the claim that Romans 7:7–25 unpacks Romans 7:5, while Romans 8:1–17 unpacks Romans 7:6.

Since Romans 7:5 refers to pre-Christian experience, they infer that 7:7–25 does as well. I don’t find this point compelling. For one thing, they agree that 7:13–25 is answering the question of verse 13: “Did that which is good, then, [the law] bring death to me?”

I agree. That’s what 7:13–25 is doing. Paul’s answer is, No. It is sin, not law, that kills. But it begs the question to assume we know how Paul will argue for this in 7:13–25. How will he show the exceeding power and ugliness of sin, and the goodness of the law? I would make the case that he argues from his own Christian experience in dealing with sin to show how powerful and deadly sin is, and how good the law is.

Further, notice the similarity in thought and language between 7:6 and 7:25. In 7:6, there is the victory over bondage to the law followed by the great result: “So that we serve (douleuein) in the new way of the Spirit and not in the old way of the written code.” Similarly, in 7:25, there is another victory: “Thanks be to God through Jesus Christ our Lord!” followed by another great result: “So then, I myself serve (douleuō) the law of God with my mind, but with my flesh I serve the law of sin.”

Both of these verses (7:6, 25) express the effect or result (verse 6: hōste) “to serve” God in a new way. This “service” in verse 25, Paul makes explicit, is not the service of the law of sin with the flesh. Therefore, it is the service of God by the Spirit. Five verses later, Paul makes clear that the only alternative to living by the flesh is living by the Spirit.

Therefore, the argument of Romans 7:13–25 is not limited to unpacking pre-Christian experience of Romans 7:5. It is also unpacking the Christian experience of Romans 7:6.  And it is supporting 7:5 by using Christian experience to spotlight the exceeding power of sin as our great enemy, not the law.

2. Paul genuinely delights in the law.

When I say that an unregenerate Paul would not say, “I delight in the law of God, in my inner being” (Rom. 7:22), I don’t mean that a first-century Jew couldn’t say that. I mean that the term “inner being” (esō anthrōpon) is Paul’s way of saying, “I don’t mean this hypocritically, or superficially, or pharisaically. I mean that I myself really do, in the depths of my new regenerate man (cf. Eph. 3:16; 4:24), love the law of God.”

I don’t doubt there were regenerate first-century Christian Jews like Zechariah and Elizabeth who were “both righteous before God, walking blamelessly in all the commandments” (Luke 1:6). I am sure they delighted in the law of God and said so.

And I don’t doubt there were unregenerate Jews who said “I delight in the law of God” with their lips, while their hearts were far from God (Matt. 15:8). The unregenerate Paul was not like Zechariah, but like the vain worshiper. But the Paul speaking in Romans 7:22 is trying to tell us he really means it. That’s why he says “delight in the inner being” (Rom. 7:22) and why he says “I, my very self (autos egō) serve the law of God with my mind” (Rom. 7:25).

3. Paul is referring to an occasion and not total captivity to sin.

When I say Romans 7:14–25 describes Paul’s Christian experience, I don’t mean his steady-state experience. I mean that this sort of defeat happens to Paul. For example, when he says “If I do what I do not want . . . it is no longer I who do it, but sin that dwells within me” (Rom. 7:16–17), he is referring to an occasion in life, not the totality of life.

Or when he says, “I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members” (Rom. 7:23), he does not mean he lives in the steady-state “captivity.” He means captivity happens to him.

So when I describe Romans 7:14–25 as “Christian experience,” I don’t mean “ideal” experience, or “normal” steady-state experience. I mean that when a genuine Christian does the very thing he hates (Rom. 7:15), this is what really happened to Paul the Christian in moments of weakness and defeat.

4. Triumph is connected to war.

One of my arguments for the Christian-experience view is that Paul follows his exultation of triumph in verse 25 with a strong inference (ara oun)—“therefore”—that returns us to the conflict and “war” of verse 23. The Christian experience view makes good sense of this sequence. But I have not seen a compelling answer to this argument.

Paul cries out, “Wretched man that I am! Who will deliver me from this body of death?” (Rom. 7:24). He answers with an exultant expression of the victory of Christ, “Thanks be to God through Jesus Christ our Lord!” (Rom. 7:25). If that victory signaled the warfare of Romans 7:14–25 was behind him, how natural it would have been for Romans 8:1–2 to begin next: “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”

But instead, Paul not only gives one last expression to his conflict with indwelling sin, but he makes this conflict a strong inference from the victory he just expressed. He says, “[The victory is done through Christ!] Therefore (ara oun), I myself serve the law of God with my mind, but with my flesh I serve the law of sin” (Rom. 7:25).

How does this “therefore” work? It seems to work like this: Because God has won a great and decisive and final victory over the forces of sin that take my members captive (Rom. 6:13, 19; 7:5), I am now able “to serve the law of God with my mind,” even though, at times, my flesh gets the upper hand and takes me captive to serve the law of sin so that I do what I hate.

In other words, there is a massive difference between the Christian experience of deliverance from the wretched control of the “body of death” (Rom. 7:24), and the pre-Christian experience when we “existed” (hēmen) in the flesh, [and] our sinful passions, aroused by the law, were at work in our members to bear fruit for death (Rom. 7:5).

5. Warfare is made possible, not past.

But Paul is at pains to make clear in Romans 7:25 that the difference does not put the warfare behind us. Our death in Christ “to that which held us captive” and our “serving in the new way of the Spirit” (Rom. 7:6) does not mean we never stumble back into experience of captivity. In fact, the “therefore” of Romans 7:25 explains that the victory does not make the warfare past; it makes it possible and real.

It seems to me that the groaning of Romans 8:23 as we “wait for our adoption, the redemption of our bodies” is essentially the same as the cry of Romans 7:24: “O wretched man that I am, who will deliver me from this body of death?” 

In Romans 7:24, the focus is on the moral crippling connected with the body, and in Romans 8:23 the focus is on the physical. But the reference to the “not yet” of adoption in Romans 8:23 (that climaxes in conformity to our older brother in Romans 8:29) reminds us that both morally and physically, there is a massive “not yet” for the Christian.

And my contention is that there is a lot more continuity of the “not yet” from Romans 7 to Romans 8—both spiritually and physically—than is sometimes realized.

John Piper is founder and teacher of desiringGod.org, chancellor of Bethlehem College & Seminary, pastor emeritus of Bethlehem Baptist Church, and a Council member of The Gospel Coalition. He is the author of numerous books, including Desiring God. He and his wife, Noël, have five children.

Article posted at: https://www.thegospelcoalition.org/article/romans-7-does-describe-your-christian-experience/

Romans 7 Does Not Describe Your Christian Experience

Romans 7 Does Not Describe Your Christian Experience

Thomas Schreiner

Editors’ note: This is the first installment in a special three-part “Perplexing Passages” forum examining the long-debated Pauline passage, Romans 7:13–25. In part two, John Piper will defend the view that Paul was speaking of his struggle with indwelling sin as a believer. The final part will offer a third view from Martyn Lloyd-Jones. 

 is one of the most disputed and controversial passages in the Bible. Augustine changed his mind about its meaning, so we have precedent for swinging back and forth in our own interpretation. I recognize that I can hardly give the last word on a text that has been argued over for thousands of years. 

Indeed, some of us have had a Romans 7 kind of experience with Romans 7.

We can’t decide what the verses are really about, and conclude, “Wretched interpreter that I am. Who will set me free from this interpretive quandary?”

Though in a short article I can’t discuss all the issues that arise in these verses, I’ll defend why I believe Paul is discussing his pre-Christian experience. It’s also important to see that Paul describes his pre-Christian life retrospectively. In other words, as Paul looks back as a Christian on his life before Christ, he recognizes he wasn’t a believer.

Four Reasons for a Pre-Christian Experience

1. The structure of the passage.

When we look at Romans 7 as a whole, we find a clear structure. This is outlined in verses 5–6: 

For when we were in the flesh, the sinful passions operated through the law in every part of us and bore fruit for death. But now we have been released from the law, since we have died to what held us, so that we may serve in the new way of the Spirit and not in the old letter of the law.

Verse 5 depicts pre-Christian experience, describing a time “when we were in the flesh,” and explains that the flesh produced “death.” Verse 6 refers to Christians in four terms: “But now,” “released,” “died” (to our old life), and “Spirit.” Virtually all commentators agree that verse 5 refers to unbelievers and verse 6 to believers. But here is the key point: Romans 7:7–25 unpacks verse 5, and Romans 8:1–17 unpacks verse 6. In verses 7–25 we see how sin via the law brings death to those in the flesh, and in Romans 8:1–17 we see how the Spirit grants life to those who belong to Jesus Christ. Romans 7:5–6 forecasts what Paul is about to say in remarkably clear terms.

2. The Holy Spirit.

If we shake the kaleidoscope, we can look at the passage from another complementary perspective. The Holy Spirit is never mentioned in Romans 7:7–25. But Paul refers to the Spirit 15 times in Romans 8:1–17, suggesting that the person described in Romans 7:7–25 is one who doesn’t have the Spirit in his life.

The essence of what it means to be a Christian is to be indwelt with the Spirit (Rom. 8:9). We see in both Romans 7:14 and 7:18 that the one described is of the “flesh,” one who is still in the old Adam, one who is unregenerate.

3. The question asked in Romans 7:13.

Paul’s argument advances by the questions he asks. We’ve already seen that Romans 7:5–6structures and forecasts the ensuing discussion. But notice the question posed in Romans 7:7: “What should we say then? Is the law sin?” The question arises because of the wording of Romans 7:5, since Paul had said that our sinful passions were aroused by the law and produced death.

So the question in Romans 7:7 naturally arises: if sinful passions were provoked by the law, is the law sinful? Paul categorically rejects such an option, arguing that the law is spiritual and good (Rom. 7:12). But sin used the law as a launching point in our lives to bring about our spiritual death.

Paul proceeds to ask another question in Romans 7:13: “Therefore, did what is good cause my death?” The “good” here is clearly the law. But notice the question asked: did the good law cause my death? The answer is then given in Romans 7:13b–25. But this is a powerful argument supporting pre-Christian experience since Paul explains how sin used the law to bring about our death. The flow of the argument fits perfectly with what Paul says about unbelievers in Romans 7:5: the law worked in our members while we were outside of Christ to separate us from God, to kill us.

4. The total defeat described in Romans 7:13–25.

Many Christians throughout history have identified with the despair and inability of the “I” in Romans 7:13–25. We read these verses and think: That’s my story; that’s my experience. Their instinct is right, but their interpretation is wrong. As Christians we are deeply aware of our continued sinfulness and the many ways we fall short of God’s will. As James says, “We all stumble in many ways” (Jas. 3:2; cf 2:10). It’s clear the word stumble here means sin. So James doesn’t say we sin occasionally, but that we all stumble and sin in many ways.

Every Christian following the Lord recognizes the continuing battle with sin that will afflict us until the day of redemption (Gal. 5:16–18). We’re already saved, but we aren’t yet all we want to or need to be. We must continue confessing our sins daily, just as Jesus taught us in the Lord’s prayer (Matt. 6:12). Sin continues to bedevil us in thought, word, and deed until the day we die.

Yet that’s not what Romans 7:13–25 is talking about. Yes, we continue to struggle with sin. Yes, we fall short every day. But Romans 7:13–25 is talking about total defeat. As Paul says in verse 14, “I am of the flesh, sold under sin.” In other words, he is describing complete and total captivity to sin.

We see the same thing again in verse 23: “But I see a different law in the parts of my body, waging war against the law of my mind and taking me prisoner to the law of sin in the parts of my body.” Paul isn’t just talking about struggling with sin with frequent failures; he describes complete and abject defeat, being utterly enslaved to sin. The “I” is a prisoner of sin. Again and again in this passage, Paul says he wanted to obey but couldn’t; the obedience didn’t come and couldn’t come—since he was unregenerate.

The total defeat described in Romans 7 contradicts how Paul describes Christian experience in Romans 6 and 8. Paul proclaims in Romans 6 that we’re no longer slaves to sin (6:6), that we’re free from the sin that enslaved us when we were unbelievers (Rom. 6:16–19).

Yes, we still sin, but we aren’t slaves to it anymore. As Romans 8:2 declares, “The law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” Such freedom from sin doesn’t accord with the person described in Romans 7:13–25, since that person is still enslaved to sin. As Christians we enjoy substantial, significant, and observable (though not perfect) victory over sin in this life. Though we fail every day, we are dramatically changed by the grace of God.

Two Objections

A number of objections surface against what I’ve said. Let’s look at two of them briefly. First, how does a reference to unbelievers fit with Romans 7:23 (“For I delight in the law of God, in my inner being”)? Doesn’t such delight and longing for God’s law show that a believer is in view? Not necessarily. Many pious Jews loved God’s law and yet didn’t know God. Paul himself testifies that the Jews have a “zeal for God,” though they lacked knowledge (Rom. 10:2). There can be zeal and delight in the law (witness the Pharisees) when one isn’t truly saved.

Second, Paul shifts from past-tense verbs in Romans 7:7–11 to present-tense verbs in verses 14–25. Doesn’t that prove Christians are in view? Not necessarily. Scholars recognize that present tense doesn’t necessarily designate present time. The temporal nature of an action must be discerned from context, since present-tense verbs, even in the indicative, may be used with reference to the past or even the future.

The tense of the verb doesn’t emphasize time in Romans 7:7–25. Rather, the use of the present tense here fits with the state or condition of the person. Paul is emphasizing one’s captivity, subjugation, and impotence under the law. His use of the present tense doesn’t denote past time but highlights in a vivid way the slavery of life under the law.

Final Word

If I’m right in the way I interpret this passage, the difference between me and those who see this as Christian experience isn’t great. After all, we both agree that believers fall short in numerous ways and that we struggle daily with sin.

The reason we differ is that I see Romans 7:13–25 as describing total defeat, and that isn’t our story as Christians since the Holy Spirit also empowers us to live in a new way.

Thomas Schreiner is the James Buchanan Harrison professor of New Testament interpretation and associate dean for Scripture and interpretation at The Southern Baptist Theological Seminary in Louisville, Kentucky. You can follow him on Twitter.

Article posted at:  https://www.thegospelcoalition.org/article/romans-7-does-not-describe-your-christian-experience/

Battle the Unbelief of Impatience

Article by John Piper

Impatience is a form of unbelief. It’s what we begin to feel when we start to doubt the wisdom of God’s timing or the goodness of his guidance. It springs up in our hearts when the road to success gets muddy, or strewn with boulders, or blocked by some fallen tree. The battle with impatience can be a little skirmish over a long wait in a checkout lane. Or, it can be a major combat over a handicap, or disease, or circumstance that knocks out half your dreams.

The opposite of impatience is not a glib, superficial denial of frustration. The opposite of impatience is a deepening, ripening, peaceful willingness either to wait for God where you are in the place of obedience, or to persevere at the pace he allows on the road of obedience — to wait in his place, or to go at his pace.

The Battle Against Unbelief

When the way you planned to run your day, or the way you planned to live your life is cut off or slowed down, the unbelief of impatience tempts you in two directions, depending partly on your personality, partly on circumstances:

1. On the one side, it tempts you to give up, bail out. If there’s going to be frustration, and opposition, and difficulty, then I’ll just forget it. I won’t keep this job, or take this challenge, rear this child, or stay in this marriage, or live this life. That’s one way the unbelief of impatience tempts you. Give up.

2. On the other side, impatience tempts you to make rash counter moves against the obstacles in your way. It tempts you to be impetuous, or hasty, or impulsive, or reckless. If you don’t turn your car around and go home, you rush into some ill-advised detour to try to beat the system.

Whichever way you have to battle impatience, the main point today is that it’s a battle against unbelief, and therefore it’s not merely a personality issue. It’s the issue of whether you live by faith and whether you inherit the promises of eternal life. Listen to these verses to sense how vital this battle is:

• Luke 21:19 — “By your endurance [patience] you will gain your lives.”

• Romans 2:7 — “To those who by patience in well-doing seek for glory and honor and immortality, God will give eternal life.”

• Hebrews 6:12 — “Do not be sluggish but imitators of those who through faith and patience inherit the promises.”

Patience in doing the will of God is not an optional virtue in the Christian life. And the reason it’s not is because faith is not an optional virtue. Patience in well-doing is the fruit of faith. And impatience is the fruit of unbelief. And so, the battle against impatience is a battle against unbelief. And so, the chief weapon is the word of God, especially his promises.

How the Psalmist Battled Against Impatience

Before we look at Isaiah 30, I want you to see this relationship between the promises of God and the patience of the believer in Psalm 130:5. How does the psalmist battle against impatience in his heart?

I wait for the Lord, my soul waits,
   And in his word I hope.

“Waiting for the Lord” is an Old Testament way of describing the opposite of impatience. Waiting for the Lord is the opposite of running ahead of the Lord and it’s the opposite of bailing out on the Lord. It’s staying at your appointed place, while he says Stay, or it’s going at his appointed pace, while he says Go. It’s not impetuous, and it’s not despairing.

Now, how does the psalmist sustain his patience as he waits for the Lord to show him the next move? Verse 5 says, “I wait for the Lord, my soul waits, and in his word I hope.” The strength that sustains you in patience is hope, and the source of hope is the word of God. “In his word I hope.” And hope is just faith in the future tense. Hebrews says, “Faith is the assurance of things hoped for.”

So what we have in Psalm 130:5 is a clear illustration that the way to battle impatience is to buttress your hope (or faith) in God, and the way to buttress your hope in God is to listen to his word, especially his promises.

If you are tempted not to wait peacefully for God, to let him give you your next move — if you are tempted to give up on him or go ahead without him — please realize that this is a moment for great spiritual warfare. Take the sword of the Spirit, the word of God (Ephesians 6:17), and wield some wonderful promise against the enemy of impatience.

The Impetuous Side of Impatience

Now let’s look at an illustration of Israel when she did not do this.

During Isaiah’s day, Israel was threatened by enemies like Assyria. During those times, God sent the prophet with his word to tell Israel how he wanted them to respond to the threat. But one time, Israel became impatient with God’s timing. The danger was too close. The odds for success were too small. Isaiah 30:1–2 describes what Israel did in her impatience.

Woe to the rebellious children, says the Lord, who carry out a plan, but not mine; and who make a league, but not of my spirit, that they may add sin to sin; who set out to go down to Egypt, without asking for my counsel, to take refuge in the protection of Pharaoh, and to seek shelter in the shadow of Egypt!

This is the opposite of waiting on the Lord. Israel became impatient. God had not delivered them from their enemy in the time, or in the way that they had hoped, and patience ran out. They sent to Egypt for help. They made a plan and treaty, but they weren’t God’s. The key words are in verse 2: “They set out to go down to Egypt, without asking for my counsel.”

This is a perfect illustration of the impetuous side of impatience. This is where many of us sin almost daily: charging ahead in our own plans without stopping to consult the Lord.

The Warning of the Lord

So the Lord gives a warning in verse 3: “Therefore shall the protection of Pharaoh [the king of Egypt] turn to your shame, and the shelter in the shadow of Egypt to your humiliation.” In other words, your impatience is going to backfire on you. Egypt will not deliver you; it will be your shame. Your impatience will turn out to be your humiliation.

This is meant as a warning for all of us. When our way is blocked, and the Lord says wait, we better trust him and wait, because if we run ahead without consulting him, our plans will probably not be his plans and they will bring shame on us, rather than glory. (See Isaiah 50:10–11 and the case of Abraham and Hagar for the same point.)

What Should Be Done Instead?

What should Israel have done? What should we do when we feel boxed in by obstacles and frustrations? The answer is given in verse 15 and verse 18.

For thus said the Lord God, the Holy One of Israel, “In returning and rest you shall be saved; in quietness and in trust shall be your strength.”

Therefore, the Lord waits to be gracious to you; therefore, he exalts himself to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him.

“If you trust in God, he will give you all you need to be patient.”

Here are two great promises this morning that should give you strong incentive to overcome the unbelief of impatience.

Verse 15: “In quietness and trust shall be your strength.” In other words, if you rest in God, if you look to him instead of dashing down to Egypt, if you trust him, then he will give you all the strength you need to be patient, and to handle the stresses where you are.

Then verse 18: “Blessed are all those who wait for him.” God promises that if you wait patiently for his guidance and help, instead of plunging ahead “without asking for his counsel,” he will give you a great blessing.

Preach to Your Own Soul

This is the way you battle the unbelief of impatience. You preach to your soul with warnings and promises. You say, look what happened to Israel when they acted impatiently and went to Egypt for help instead of waiting for God. They were shamed and humiliated. And then you say to your soul: but look what God promises to us if we will rest in him and be quiet and trusting. He will make us strong and save us. He says he will bless us if we wait patiently for him.

Then you might use the promise in Isaiah 49:23: “Those who wait for me shall not be put to shame.” And then Isaiah 64:4: “No eye has seen a God besides thee, who works for those who wait for him. And finally, Isaiah 40:31:”Those who wait upon the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.”

So, you battle the unbelief of impatience by using the promises of God to persuade your heart that God’s timing, and God’s guidance, and God’s sovereignty are going to take this frustrated, boxed-in, unproductive situation and make something eternally valuable out of it. There will come a blessing, a strength, a vindication, a mounting up with wings like eagles.

Charles Simeon’s Patient Endurance

Let me close with an illustration of a man who lived and died in successful warfare against the unbelief of impatience. His name was Charles Simeon. He was a pastor in the Church of England from 1782 to 1836 at Trinity Church in Cambridge. He was appointed to his church by a bishop against the will of the people. They opposed him, not because he was a bad preacher, but because he was an evangelical — he believed the Bible and called for conversion, and holiness, and world missions.

For twelve years the people refused to let him give the afternoon Sunday sermon. And during that time, they boycotted the Sunday morning service and locked their pews so that no one could sit in them. He preached to people in the aisles for twelve years. How did he last?

In this state of things, I saw no remedy but faith and patience. [Note the linking of faith and patience!] The passage of Scripture which subdued and controlled my mind was this, “The servant of the Lord must not strive.” [Note: The weapon in the fight for faith and patience was the word] It was painful indeed to see the church, with the exception of the aisles, almost forsaken; but I thought that if God would only give a double blessing to the congregation that did attend, there would on the whole be as much good done as if the congregation were doubled and the blessing limited to only half the amount. This comforted me many, many times, when without such a reflection, I should have sunk under my burthen. (Charles Simeon)

Where did he get the assurance that if he followed the way of patience, there would be a blessing on his work that would make up for frustrations of having all the pews locked? He got it, no doubt, from texts like Isaiah 30:18, “Blessed are all those who wait for the Lord.” The word conquered unbelief, and belief conquered impatience.

“Battle the unbelief of impatience by preaching to your soul with warnings and promises.

Fifty-four years later he was dying. It was October 1836. The weeks drug on, as they have for many of our dying saints at Bethlehem. I’ve learned that the battle with impatience can be very intense on the death bed. On October 21, those by his bed heard him say these words slowly and with long pauses:

Infinite wisdom has arranged the whole with infinite love; and infinite power enables me — to rest upon that love. I am in a dear Father’s hands — all is secure. When I look to Him, I see nothing but faithfulness — and immutability — and truth; and I have the sweetest peace — I cannot have more peace. (Charles Simeon)

The reason Simeon could die like that is because he had trained himself for 54 years to go to Scripture and to take hold of the infinite wisdom, and love, and power of God, and use them to conquer the unbelief of impatience.

And so I urge you in the words of Hebrews 6:12, “Be imitators of” Charles Simeon and of all “those who through faith and patience inherit the promises.”

For additional study, see the connection of faith/hope with patience in Romans 8:25; 12:12; 1 Thessalonians 1:3; Hebrews 6:12, 15; James 1:3; Revelation 13:10.

For other texts on patience see Psalm 37:9; Lamentations 3:25–27; Luke 8:15; Romans 5:3; 1 Corinthians 13:4; Galatians 5:5, 22; Ephesians 4:1–2; Colossians 1:11; 1 Thessalonians 5:14; James 5:7–11; Job 1:21; Luke 2:25, 38; 2 Timothy 3:10. For God’s patience, see 2 Peter 3:9; Romans 2:4; 9:22; 1 Timothy 1:16; 1 Peter 3:20.

John Piper (@JohnPiper) is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. He is author of more than 50 books, including Desiring God: Meditations of a Christian Hedonist, and most recently Expository Exultation: Christian Preaching as Worship.

My Wedding Was Supposed to Be Today

Article by Calley Sivils

I made a life plan when I was ten years old (yeah, I know, crazy). It included all the normal things: graduate high school, go to college, travel the world. With regard to romance, though, I always assumed I would get married at 23, because “Why not?” and “Surely I’ll have met somebody by then.”

So, in my late teens, I arbitrarily picked a date (today, April 22, 2017) as my likely wedding day because (a) it’s a few months before my 24th birthday and (b) I’ve always wanted a spring wedding. I added details about kids and jobs and travel along the way, but my plan has remained mostly unchanged.

Pretty straightforward, right?

Except the God I serve isn’t always a straightforward God.

He is straightforward in what he wants from me: to act justly, love kindness, and to walk humbly with him (Micah 6:8), and to set nothing above him in my heart, mind, or soul (Deuteronomy 6:5). But what about beyond that? What about my wedding day?

“I have had to learn to battle the temptations that creep into unwanted waiting and unwanted singleness.”

Much to the woe of my control-desiring heart, he leaves much of it a surprise and mystery. To those who do not know him or trust him, the way he makes us wait may seem like stinginess or even evil. But in truth, he wants something better for us: for our trust and joy in him to flourish.

As a planner, I must learn to live day-by-day by faith, not by sight, knowing that whatever he gives me is truly, deeply good for me (Romans 8:28). No matter how much his plans diverge from mine, no matter how much heartbreak those plans bring, no matter how far out of my comfort zone he pushes or pulls me, he is not only ultimately good, but his plans for me are also always better.

Three Ways to Wait

So, here on my “wedding day,” I’ve been single for several years now, including all of my five years as a Christian. I wasn’t asked out on a single date during college (and haven’t been since), so I have had to learn to battle the temptations that creep into unwanted waiting and unwanted singleness. Here are three lessons I have picked up in the fight.

1. Trust God to give you every good gift at the perfect time.

While we wait, we will be tempted to doubt God’s love and ability. We are talking about the Lord who has built and leveled the nations throughout generations. He is the Lord who flooded the whole earth and held back the Red Sea long enough for his people to walk through on dry ground. Surely this great Lord of history can handle a small thing like the date of my wedding. And that’s what a wedding is: one day of millions of days. Not to say it isn’t important, but it also isn’t anywhere near ultimate.

“My purity is not for me. My wedding is not for me. Marriage will not be for me. It is all for God.”

Marriage is a gift. A gift isn’t earned or bargained for, and neither is a spouse. Pursuing maturity in Christ should be a consistent theme in any believer’s life, but never as currency to spend on something else. We pursue Christ not to “earn” a spouse, but in order to know Christ (Philippians 3:10). The gift isn’t given because the gift-receiver is fit enough, or tall enough, or smart enough. It is freely given because the gift-Giver is good. You cannot “earn” your way or “behave” your way to a spouse. God must give him or her to you in his own way, and at his time.

2. Make God the treasure and anchor of your life.

While we wait, we will be tempted to envy others. There are many people getting married today that are not following the Lord and have (sometimes flagrantly) disobeyed him in the process. Regardless, if Jesus is our greatest treasure, we do not obey in order to gain a husband or a wife, and we do not groan under the perceived unfairness of unrepentant people getting married.

My purity is not for me. My wedding is not for me. Marriage (if it happens for me) will not be for me. All these things are for the Lord and for his glory, not for me so that my life turns out “fairly.” Instead of praying for fairness in this life, we pray with Jesus, “Not my will, but yours, be done” (Luke 22:42).

I pray that all couples getting married today would know my Lord and Savior, but many won’t. They will not have my anchor and firm foundation when life and marriage are hard (and they will be). What is there to envy? If single people lived so assured of God’s love that we were secure and satisfied in the absence of a spouse, perhaps the Lord would use us to witness to married men and women whose marriages have disappointed them or fallen apart.

3. Refuse to settle for someone who does not love Jesus.

While we wait, we will be tempted to settle. We should not draw comfort from the assurance that God has someone for each of us to marry. He may not. Even if he doesn’t, or even if that person comes into our lives ten years late (by our schedule), that does not give us the right to rebel, disobey, or run away. None of us is entitled to marriage. I am not entitled to marriage.

“Our romantic lives should look strange to the world, and so should our joy in singleness.”

Our only constraint in seeking a spouse is to marry someone within the body of believers (2 Corinthians 6:14). It’s a simple guideline, and yet so easy to compromise. But if we’re to have marriages that glorify the eternal God at all, we cannot fall into the trap of setting aside faith, and basing our crushes and choices on temporal qualities like physical appearance or material wealth.

I say “trap” because that’s what a spouse not centered on Christ will undoubtedly become. Recall what happened to Solomon, touted the wisest man in history:

For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the Lord his God, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. So Solomon did what was evil in the sight of the Lord and did not wholly follow the Lord, as David his father had done. (1 Kings 11:4–6)

Heartbreakingly, this lust-following idol-worshiper is the same man who, in his youth, “loved the Lord, walking in the statutes of David his father” (1 Kings 3:3).

The difference a few decades and poor choices in romance can make, right? A man to whom God gave wisdom, and whose future in loving and serving the Lord started out as promising as his father David’s, ends up unabashedly worshiping abominations — gods that cannot see or hear, let alone give wisdom or deserve worship. Many of those wives were probably pretty physically attractive (he was a king, after all), but they helped turn his heart into something ugly and steer his path away from the Lord.

Rather than chafe at our only restriction in romance, followers of Christ should rejoice in the blessing of not being enslaved in the search for financial security or good looks or athletic ability. Our romantic lives should look strange to the world, and so should our joy in singleness. The Spirit empowers us to be countercultural lights pointing forward to our one true Bridegroom and our one true wedding day (Revelation 19:7).

Calley Sivils is currently pursuing her MDiv in Advanced Biblical Studies at SEBTS in Wake Forest, North Carolina. She writes on her blog, Washedwanderer, and you can reach her on Facebook.

Article posted at:  https://www.desiringgod.org/articles/my-wedding-was-supposed-to-be-today