Christ Came to Save Sinners
Great sinners need a great Savior. That is exactly what Christ is, for He is “able also to save them to the uttermost” (Heb. 7:25)! That is life-changing news for the “chief of sinners.” If Christ can save Paul, who was a blasphemer, a persecutor, and injurer of innocents, He can also save you, no matter how hell-worthy you may be. Ask Jesus Christ for the grace of repentance and faith that you may put all your trust in Him (cf. Acts 5:31).
This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. — 1 TIMOTHY 1:15
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. — HEBREWS 9:26; CF. 1 JOHN 1:9; 3:5
In Christ’s first coming, He implemented a rescue plan conceived in the mind of God before the foundation of the world. He did not come to promote holiday cheer, boost end-of-year sales, or serve as the central figure in a nativity scene. He came to save sinners.
To save sinners, Christ had to put away what makes people sinners— namely, sin. At the dawn of man’s history, sin, like an unwelcome virus, infected mankind easily enough. But how could it be exterminated? God was already answering this question through the Old Testament sacrificial system. One of the main themes in the epistle to the Hebrews is the repetitious labors of Old Testament priests: “And they truly were many priests, because they were not suffered to continue by reason of death” (Heb. 7:23). Morning and evening, priests placed burnt offerings for sin on an altar, the fire of which was never to go out (2 Chron. 13:11; Lev. 6:12).
Nonetheless, sins were not fully extinguished through this system (Heb. 10:4). Old Testament sacrifices were merely a shadow, or copy, of what was to come (Heb. 9:23); thus, the priesthood of Aaron could have sacrificed burnt offerings for a million years without putting away a single sin. The writer of Hebrews says the seed of Adam needed a better priesthood to put away sins—a priesthood “after the order of Melchisedec” (Heb. 7:17; cf. Ps. 110:4). Likewise, a better sacrifice offered in a better tabernacle was necessary. When a truly perfect sacrifice was offered in the tabernacle of heaven, sin would finally be put away.
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The Secret Benefit of Depression
Allow the weight of your depression to dash you upon the Rock of Ages. Press into Christ. Let the sadness press you toward Him. Abandon everything but hope in Jesus. Run into His arms because there is nothing good anywhere else. You have been given clarity that very few people have. You understand that there is nothing good anywhere without God.
I have noticed a world of difference between visiting the depressed and visiting the physically sick. The physically sick will chat with you and will enjoy a prayer at the end of your conversation about their illness and the medical plan to take care of it. The depressed, on the other hand, want to talk to you about God. They weep over their sins. They look to the words of the pastor as if life were in them. Their eyes contain tear-filled expectations, simultaneously expressing grief and hope.
If we evaluate these types of sicknesses—mental and physical—it is easy to see that one type lends itself to an openness to the Lord. Of course, as Lewis says, “God shouts to us in our pains.” We hear God, like Job, when we physically suffer. But mental pain (that is, depression) makes us alert to God in a heightened way.
If you have cancer, you will think about death. You will worry. You will ask your pastor to pray. You will turn to doctors and hope that they can fix you. Cancer can be a gift, which is why John Piper says, “Don’t Waste Your Cancer.”
But when you are depressed, and the depression does not lift, you are backed into the corner of hell. Behind you are the flames, and no doctor extends a hand to help. There are none to pull you from the flames but Christ.
Your conscience is burdened with the feeling that you are to blame for your predicament. The guilt weighs upon you like a thousand-pound weight. Every thought is another burden added to the weight, increasing the pain until it becomes unbearable.
This pain vents itself in cries of desperation, “God, please help me!” When He does not answer, the weight pushes you through the floor.
People with cancer know nothing of this desperation. People with cancer want to live, but people with depression want to die.
We wonder how Paul was able to say, “I have been crucified with Christ. It is no longer I who live but Christ who lives in me.” We marvel at the humility of John: “He must increase, and I must decrease.” The Psalmist outshines our spirituality on its best day when he says, “There is nothing on earth I desire besides You.” How are these people able to say such glitteringly spiritual things?
They walked through the valley of the shadow of death. They have experienced life without God. Like the title of Martin Lloyd Jones’s book, they have tasted Spiritual Depression.
It is staggering to see how many people are depressed today. Someone recently told me that, on average, Americans are more suicidal than those interned at the Nazi concentration camps. Could this be a grace, a gift of God?
I just heard a pastor say that revival always occurs when a society loses the most hope. When people look around and say to one another, “There is no hope left for us!” The eagles of Christ’s mercy swoop down with healing in their wings.
When we are depressed, we sprint toward the medicine cabinet. When we do not feel well, we turn to the bottle. When anxiety strikes, we open the refrigerator. Like a doctor striking our knee, we have instant responses to depression—and they are always to mask it.
But what if our depression is actually preparation? What if the Lord is preparing our hearts to be humble and meek, like His?
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What’s Driving “Deconstruction”?
This is a book to help readers understand what deconstruction is and what it isn’t—and understand common deconstructionist terms like “exvangelical.” It equips loved ones to identify the patterns of deceptive thought that lay underneath deconstruction and acquire wisdom for thoughtfully examining one’s own faith without merely punting to deconstruction. And it offers helpful tools for believers to relate in loving and truthful ways with those who are deconstructing around them.
In the last few years, more and more younger Christians have been encouraged to deconstruct their faith. Often, it begins with a well-known Christian author, pastor, musician, or public figure announcing that they are no longer a Christian. They make an announcement online to their large following on Twitter/X or YouTube, recounting why they are letting go of core tenets of Christianity. Usually, it’s in the name of “inclusivity” and “tolerance” that they embrace non-biblical views and lifestyles, such as same-sex marriage, transgenderism, and abortion. Young believers are encouraged to follow suit.
There are countless stories. A teenager grows cynical about Christianity, citing school friends and social media stars who label biblical ethics as first optional and then totally irrelevant. A close friend embraces same-sex marriage or LGBTQ ideology, claiming that affirmation is what Jesus would’ve done and is the only compassionate response. A spouse begins to claim that God is unloving to allow evil and suffering, or that Scripture might be useful but is not authoritative. A small group leader uses the latest social media controversy to judge and interpret Scripture, rather than the other way around.
If any of this sounds familiar, the name for it is “deconstruction.” And it’s impacting families and Christian communities everywhere.
Thankfully, a new book, The Deconstruction of Christianity: What It Is, Why It’s Destructive, and How to Respond explains deconstruction for what it really is and helps Christians respond with grace and wisdom. It is perhaps the definitive book on the deconstruction phenomenon and its impact on the Church today. Authors Alisa Childers and Tim Barnett cut through confusion by defining what deconstruction is, why it’s appealing to so many, and how it’s dangerous.
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Race Is Not The Problem
Until the Lord Jesus Christ returns, the church has been called to live out our Gospel redemption together. Ethnocentrism has no place among our ranks, as we are perfectly united in Jesus Christ. It does not matter what color, culture, or country we hail from; we serve a more excellent King who has made us one in Christ! We now see all people, from all strata, as being created in the image of God.
“For I am not ashamed of the gospel,for it is the power of God for salvation to everyone who believes,to the Jew first and also to the Greek.” Romans 1:16
Despite what secular woke artists, race baiters, and critical race grifters may tell you, ethnicity is not primary to our identity. The world is not divided into systemic oppressors and marginalized victims. And your melanin count is not the most important thing about you. It just isn’t.
In this article, I want to reject every godless notion that racism can be fought with more racism. Instead, I want to embrace the commonsense notion that increased divisiveness does not lead to increased unity. And I want to stand upon the only truth that can bring healing to our land. To do that, I will entirely ignore every pagan secular philosophy that has an opinion on this issue, and instead, I will joyfully share the Gospel! That message is what we need to hear, now more than ever.
WHAT IS THE GOSPEL?
In its most basic form, the Gospel is the four-part story of how God is bringing redemption to sinful man. Part 1 is the story of how God created humans to be perfect. Part 2 is about how those same humans chose rebellion and fell into sin and ruin. Part 3 is about how God sent His only Son to rescue and redeem those fallen men. And Part 4 is about how God will totally and finally bring total redemption to full completion in eternity. That is the general and good old Gospel message.
HOW DOES THE GOSPEL SPEAK ABOUT RACE?
But, what I find so fascinating about the Gospel, is how robust it truly is. It not only provides the general answer to the question of redemption, but it also communicates redemption in more particular and concrete ways. For instance, the Gospel not only recounts how God created us (a general truth); it also shows how we were created as sexual, emotional, biological, rational, relational, and vocational beings (particular truths). Moreover, the Gospel not only argues that we have fallen into sin (A general statement), but it also defines what that sin is and how it has infected every facet of our being (a particular appeal).
With that, I believe the Gospel can and should be told from various angles to show how God redeems us from all various and sundry sins. So with that, this article is about how the four-part general story of the Gospel can be told through the particular lens of race, and how only Jesus can heal the sin of racism.
PART 1: CREATION (One Unique Race)
After 5 dramatic days filled with the most incredible displays of God’s creational power, God made the animals, and then He fashioned the man. He personally knelt down in the dust and intimately formed a human in His own image (Gn. 2:7). Then, He made a suitable helper for him in the woman, Eve (Gn 2:18). And finally, He commanded both of them, male and female, to be fruitful and multiply, rule and have dominion, and to spread out to the ends of the earth (Gn. 1:28). This was what it meant to be human in a general sense.
More specifically, we may understand that humans were designed as a single ethnic people. Eve was made to be the flesh of Adam’s flesh and the bone of Adam’s bone (Gn. 2:23), which meant that Adam and Eve were members of a single race; the human race. Their melanin content did not matter at all in God’s perfect design. However light or dark they were, they were human. And their mandate was to fill the world full of people so that a worldwide community would all worship the same God, living in perfect harmony with one another, without even a hint of division.
Then enters the serpent.
PART 2: FALL (A World In Ethnic Division)
When Adam and Eve rejected the Word of God and followed the serpent’s trickery, humanity fell into sin. That sin not only affected their relationship with God but also had a profound impact upon human race relations as well. For instance, the first intraracial crime in human history occurred when Adam’s son Cain killed his other son Abel. These boys were members of the same human race, both descended from the same bloodline, and yet one of them decided to perpetrate a hideous act of violence upon the other. This set a terrible precedent that still exists today, but it does not stop there.
Humans not only murdered themselves interracially (meaning members of the human race killing other humans), but soon ethnocentric discrimination, hatred, and murder began as well. After humans were judged through a global flood, the rebooted race of Noah gathered in a valley called Shinar, also known as Babel. The goal was not to be fruitful, multiply, or for man to spread out to the ends of the earth in obedience to God’s covenant commission (Gen 1:28; 9:1). Instead, their goal was to cloister together in a valley of disobedience, and in pure hubris, attempt to build a tower that reached up to the heavens; making themselves equal to God.
God, of course, vetoed their foolish plans, but He also introduced a new facet into the human race. That was ethnicity. Up to this point, all humans spoke the same language and looked the same color. Again, there is only one race of human beings. But, after the curse of Babel, humans naturally segregated into ethnolinguistic tribes who scattered all across the earth in search of places to call their own. Thus, after Babel, one human race was divided into a myriad of ethnicities. This was not the problem.
The problem was sin. And since sin affects every facet of the human condition, humans began acting out their dysfunction, discrimination, judgment, and violence along ethnic lines as well. It was not enough to perpetuate violence against another human. Sin, instead, caused humans to group and stratify themselves according to color, tribe, language, and culture. This way, evil could be inflicted upon groups and not just individuals.
While one race of people still existed (the human race), a deep distrust for other ethnic peoples settled upon the human psyche so that human genetically similar persons were never more divided. Wars and prejudices were now being enacted over skin color and complexion. Slavery became an early institutional norm in the ancient world, where one tribe would act shamefully against another, believing the other group to be subhuman.
And while examples could abound in history and in the modern world of this kind of hatred, it is essential to note that sin produces ethnocentrism among all peoples. I do not use the word “racism” here because there is only one human race. Sin does not produce fear, prejudice, discrimination, or antagonism among various races (i.e., racism); sin produces fear, prejudice, discrimination, and opposition among the many competing ethnicities that exist as one broken, fractured race of people (i.e., ethnocentrism).
This distinction is critical because racism does not really get at the problem. People hating one another inside the human race is not specific enough to account for the intentional sins that ethnically dissimilar people enact upon one another. And, racism as a term, is not robust enough to describe any meaningful cure. This is because humans will not be cured and made whole through more division; humans will be cured and made whole when they come together as one human race as God intended. That can only come about through the Gospel.
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