Christ the Fountain of Cleansing
Boundless compassion—rooted not in any sentimentalism, but in his own blood-stained cross—that ought to make us want to root out every vestige of remaining sin in our lives. We can’t live in the sin he died to free us from. We must be driven, by his own loveliness, to make war on our sin.
While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, “Lord, if You are willing, You can make me clean.“ And He stretched out His hand and touched him, saying, ‘I am willing; be cleansed.’ And immediately the leprosy left him.
Luke 5:12-13 (NASB95)
The vile skin disease of leprosy was designed by God to be a picture or a parable of human sin. John MacArthur calls it an “irresistible analogy” of sin. The leprosy of sin has infected all mankind to the core of our being. All our faculties—our minds, our hearts, our wills, our consciences—have all been diseased by spiritual leprosy. Because of that, we all stand in need of cleansing from that great fountain that is the blood of the Lord Jesus Christ. Therefore, we must come to him alone for cleansing, and we must come to him in precisely the way that this leper comes.
Consider five observations from the scene in Luke 5.
1. The Sinner’s Contamination
A leper, unclean and potentially dangerous to others, had long been commanded to live in isolation according to the law. Because of that, a leper was often a stranger to the comforts and pleasures of any sort of companionship. In some cases, he would struggle to remember what it felt like to touch another human being. The man in Luke 5 who approached Jesus would have been an outcast, a castaway. Not only was leprosy defiling and isolating, it was also eminently shameful. A leper’s uncleanness became his identity, as he was required to cry, “Unclean!” signaling his uncleanness to any passersby.
As we consider the awful corruption of leprosy, we must see ourselves in this leper. How appropriate is the picture leprosy is of the corruption of sin that afflicts each one of us by nature. Like leprosy, sin is defiling. Isaiah 64:6, “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment.” Like leprosy, sin’s defilement is totalizing. Our entire constitution is infected with sin. Like leprosy, sin isolates. It makes man unfit for fellowship with God. If physical uncleanness couldn’t dwell alongside the manifestation of God’s presence and people in Israel, how much more does our spiritual uncleanness alienate us from the very presence of God himself?
In our sin, we have belittled His glory. We have preferred filth over beauty. Nobody should want anything to do with us, least of all the thrice Holy God of the universe. We are outcasts, fit only for the depths of hell itself. If we had any sense of ourselves at all, we would cry out in grief over our betrayal and for mercy from Him who we betrayed.
2. The Sinner’s Contrition
We can do nothing to rid leprosy from our bodies. Still less can our filthy rags rid the sinfulness from our souls. But the leper in Luke 5 sees Jesus. And when he saw him, verse 12 says, “He fell on his face and implored him.”
This is total brokenness, total humiliation. This man knows who he is. He knows he is undeserving, and so he takes the posture of humility, of reverence, even of worship, as he says in the next word, “Lord.” This man does not try to soft-sell his condition. He doesn’t say “Yes, sure. I’ve got a little leprosy, but on the whole, I think I’m a pretty healthy person.” We certainly hear much of that mindset today as sinners flatter and deceive themselves, convinced their sinfulness isn’t as foul and vile as the Bible says it is.
The leper comes in full confession and acknowledgment of his uncleanness, just as the truly repentant sinner must come to Christ, not making excuses for his sin, but openly confessing that he is totally corrupted, recognizing that he has no hope for forgiveness apart from the mercy of God. And so he falls down, bowed in abject humility, and begs God for undeserved grace.
3. The Sinner’s Confidence
But in one sense, this is not supposed to happen. According to the law of Moses, this leper shouldn’t be approaching anyone, let alone a rabbi. What drives his holy recklessness? Consider the sinners’ confidence. Verse 12, “He fell on his face and implored him saying, ‘Lord, if you are willing, you can make me clean.”
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Respectable Sins in Christian Ministry
We overwork. This respectable sin looks like diligence and hard work, but underneath it’s an unspoken belief that we’re the saviors of those entrusted to us. When we rely on ourselves and our methods, our care morphs into self-reliance. We leave behind the Holy Spirit and the deep rest available to us through union with Christ. Ministry burnout is real and a God-ordained opportunity to remember that God alone is infinite.
When our family served as missionaries overseas, the sins of our host cultures were easy to diagnose. Street corners in southeast Asia were filled with temples, shrines, and sacrificial offerings, revealing the worship of false gods. In some places in Europe, brothels and illicit drugs weren’t hidden from view but grievously peddled in broad daylight. It took little effort to see the darkness around us.
When we moved back to the U.S., the sins there were obvious too. We set out to plant a church in a nation that celebrates greed, drunkenness, and sexual immorality, just to name a few sins.
These blatant sins are big reasons why those in gospel ministry answer the call. We see the darkness and set out to be a city on a hill (Matt. 5:14–16). But while we easily diagnose the sins of others, we too often gloss over the evil within us. We see the specks in others’ eyes but not the log in our own (7:3–5). As Jerry Bridges explains in Respectable Sins, “We can readily identify sin in the immoral or unethical conduct of people in society at large. But we often fail to see . . . the ‘acceptable sins of the saints.’ In effect, we, like society at large, live in denial of our sin.”
Bridges rightly points to what’s common among all Christians. But what if we applied this truth specifically to those in ministry both at home and abroad? If we’re honest, church leaders must admit we’re prone to certain “respectable sins” in ministry. We grow so accustomed to these sins that we often think they’re normal and acceptable.
1. We Worry
Ministry is costly and risky. Church leaders are often short on needed funds. Fear surrounding finances often leads us to serve from a scarcity mentality. We hoard our resources. Plagued with anxiety, we shrink back from generosity. Our worries parade as wise stewardship. But in reality, we behave as if our anxiety here will somehow protect our bottom line.
Jesus’s words are for church leaders too. Don’t be anxious about your life. Your heavenly Father knows what you need. Have faith. Seek first the kingdom. He’ll give you what you need (Matt. 6:25–34).
2. We’re Territorial
This respectable sin is also rooted in a scarcity mentality. We often serve in places with dry soil. It’s tempting, then, to become territorial when seeds sprout and roots grow. Fruitful ministries are validating, and we want to prove our worth. So it’s easy to work for our ministry’s flourishing at the expense of other churches or to become closefisted when our disciples want to serve elsewhere and not within our domain.
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Love the Church Like Christ Does
Jesus doesn’t lament the church he has rescued or look for another to capture his attention. Christ welcomes the church as his beautiful treasure and joy. The church isn’t just about organization, leadership, function, and vision. Jesus sees more. His gaze reveals the beauty of our Father, the sufficiency of his cross, and the fulfillment of his mission in the world. He sees sinners being rescued, redeemed, and renewed.
In an age when so many pastoral failures, missteps, and sins are posted for public exhibition, it’s easy to allow our warmth toward the church to grow cold. Through a scrutinizing lens, many scowl at the church with suspicion and sheer amazement that anyone would want to be part of such a seemingly dysfunctional family. Sometimes, the church can seem to be anything but beautiful.
Does Jesus look at the church with the same scowl?
“You Are Beautiful”
John Gill, an eighteenth-century English Baptist pastor, helps us answer this question by drawing our attention away from our introspection to the words of the bridegroom in Song of Solomon 1:15: “You are beautiful, my love; behold, you are beautiful.” Interpreting Song of Solomon as an allegorical portrayal of an exchange between Christ and his bride, the church, Gill writes, “These are the words of Christ, commending the beauty of the church, expressing his great affection for her; of her fairness and beauty” (An Exposition of the Book of Solomon’s Song, 57). Jesus sees his bride through a lens of love, not disdain; beauty, not disgust.
How can beautiful be the adjective Jesus uses to describe the church? After all, she’s composed of sinners — forgiven sinners, yet still sinners. She’s plagued by division, is besieged with scandal, and sometimes appears to have lost her first love. Even the apostle Paul reminds us that only at the end of the age will she be found “without spot or wrinkle or any such thing” (Ephesians 5:27). What does Jesus see in his bride that would cause him to exclaim, “You are beautiful, my love”?
1. The Beauty of His Father
God’s beauty is most radiantly displayed through the biblical concept of glory. Moses experienced this glory when God passed by him, revealing only the afterglow of his splendor (Exodus 33:12–23). When God’s glory engulfed the temple, the priests were unable to perform their service of worship (2 Chronicles 5:14). The prophet Isaiah was prostrate in the dirt when he witnessed God’s glory radiating from his eternal throne (Isaiah 6:1–5). Jonathan Edwards, eighteenth-century pastor-theologian, identified God’s beauty as the differentiating feature of God himself: “God is God, and is distinguished from all other beings, and exalted above ’em, chiefly by his divine beauty, which is infinitely diverse from all other beauty” (The Works of Jonathan Edwards, 2:298). God’s beauty isn’t derived from external sources but emanates directly from the perfection and holiness of his being.
The supreme expression of God’s beauty is his Son, Jesus Christ, who himself is the image and radiance of his Father (2 Corinthians 4:4; Colossians 1:15; Hebrews 1:3). The incarnate Christ is how God most vividly expresses his beautiful love to sinful creatures. The culmination of that love is selecting a bride for Christ that she too might reflect the same beauty. Edwards believed that this bride, the church,
is the great end of all the great things that have been done from the beginning of the world; it was that the Son of God might obtain his chosen spouse that the world was created . . . and that he came into the world . . and when this end shall be fully obtained, the world will come to an end. (Unpublished sermon on Revelation 22:16–17)
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The Remnant is Like a Fuse
As we grow in union with him, if the Lord wills, he might decide to set the broader culture on fire through the Holy Spirit as he has done in the past. However, even if he does not, the remnant will experience revival and be the bright and shining light to the culture around us we are called to be, and the fuse will be ready to ignite any powder the Lord has been preparing.
Throughout history, we see the church expand and contract not only in size but also in terms of its faithfulness to Jesus Christ and his word. Today, in North America, the visible church as a whole seems to be in a time of decline. Many churches are shrinking or closing, and many others are giving into the spirit of the age. They are salt that is losing its saltiness.
A time of decline is never the time for the faithful follower of Jesus Christ to grow fainthearted. Elijah once lamented that the enemies of God had killed the priests and the prophets and that he was the only follower of God remaining. God’s response to him was that there were still 7000 men who had not bowed their knees to Baal. So too, at this time, there is a remnant chosen by grace (Romans 11:2-5).
Now is not the time for us to throw up our hands. It is the time for us to get down on our knees and pray for revival.
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