Why Jesus Came (1 Tim 1:15)
Written by R. Fowler White |
Tuesday, December 19, 2023
Even while declaring his continuing knowledge of Christ his Savior, Paul confesses a continuing conviction of his sin. Paul’s point, however, is not merely self-referential. No, he wants us to understand that, as aggravated and heinous as his sins against Christ and His Bride were, his salvation was no one-of-a-kind novelty. Quite the contrary. Christ had made him an example for those who are going to believe upon Him for eternal life (1 Tim 1:16b). His point is that, because it is true that Christ came to save the chief of sinners, it is also true that Christ came to save those who are going to believe upon Him for eternal life as Paul did.
It’s Christmas season again, and since we’re bombarded every year with things that have little or nothing to do with the Bible’s celebrations of Jesus’ incarnation, it’s good for us to be reminded of the basics by looking at key Bible passages. Usually we get our reminders from the Gospels of Matthew and Luke. But the Apostle Paul also has something to say, at least by implication, about Christ’s incarnation in First Timothy 1:15. There he writes:
It is a trustworthy saying and deserving full acceptance: that Christ Jesus came into the world to save sinners, among whom I am foremost.
Before Paul tells us why Christ came, he tells us that He came into the world. These simple words take us into the background to the coming of Jesus, His arrival, His advent in the flesh. He came into the world, the place where we human beings live and sin, the place where there are human needs to be met and humans to be saved. The Apostle’s point is that Christ’s origin is not in this world but is from outside of it. In Gal 4:4, Paul makes clear that Christ Jesus is the Son whom the Father had sent forth into this world from outside of it. We speak rightly of Christ’s Great Commission to His Apostles and the church, but the Father’s Commission to the Son is greater still.
John the Apostle agrees with Paul’s statements and adds to them. In his Gospel, John tells us that Jesus was the Word who was with God and was God (John 1:1). Before He came into the world, indeed before the world even had come to be, Christ existed as a Divine Person and, at that, as a Divine Person communing with and also distinct from God the Father and from God the Spirit. To use the Evangelist’s phrasing, God the Word became flesh and dwelt among us. That Child in the manger existed before He came into the world, before He was born, before He was given the name Jesus. He came into the world from His glorious invisible dwelling with the Father and the Spirit and became man. As a result, our duty is at least twofold: 1) to understand that He is now and will forever be one Person with two natures, divine and human, and 2) to make sure that we are settled on the origin of Jesus. He was sent by His Father from glory and came into our world (cf. Heb 1:6a; 10:5a).
Now that Paul has told us that Christ Jesus came into the world, he tells us why He came: He came to save sinners.
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More on Disestablishment (with Hodge)
I think that point can be argued in an explicitly Scriptural way. Although, I don’t suppose ‘religion’ establishmentarians necessarily disagree with that point. What I think there is disagreement about is the criterion by which we should discern the respective assignments (to church and to civil government, concerning ethics), and what those assignments are.
Read Part 1 in the previous post.
In whatever way the English Dissenters/Nonconformists in the 1600s, the American Presbyterians in the 1700s, and Neocalvinists in the 1800s might have presented a Scriptural case against civil establishment of the church, I think Charles Hodge’s argument is a sound one.
Some Reformed establishmentarians, however, try to argue for—not the civil establishment of a single church institution/denomination, but rather—the civil establishment of ‘religion,’ whether that is conceived in broader Nicean orthodox Christian terms, or in relatively more narrow Protestant, or specific Reformed terms.
While I have highlighted the implied concern of Hodge’s argument regarding faith and worship, I take one of the main concerns of establishment of ‘religion’ to be ethics.
If we characterize part of Hodge’s argument as a sort of “exclusion” or “regulative principle” argument (viz, discipline in faith and worship are assigned the church, not to civil government, and therefore forbidden to civil government), and this is accepted arguendo, this nevertheless seems to leave open the question regarding ethics. The issue might be put this way: isn’t discipline regarding ethics assigned to both church and civil government, although the means of discipline differ?
For example, theft is a matter of ethics, the discipline of which is assigned to the church, and yet discipline regarding theft is also assigned to civil government. So, why does this not extend to some, if not all, other ethical matters, even including those that overlap with matters of faith/heresy and worship/idolatry, such as blasphemy? In light of this, we can raise this fundamental question:Is there any Scriptural criterion by which we can discern which ethical matters are assigned to civil government for discipline (if the set of ethical matters is not simply identical to those assigned to the church)?
As I understand it, many advocates of civil establishment of ‘religion’ employ a criterion of “public-ness”. So, for example, one may hold private blasphemous opinions and even privately worship in a blasphemous manner, but one should be civilly prohibited from “publicly” blaspheming, say, by publishing a book that says belief in God is stupid, dangerous, and evil.
The following is how Hodge’s Scriptural argument addresses this issue.
First, as an aside, notice that Hodge includes an initial 4th point (which may be said to concern sphere sovereignty) that I do not include in my quotation because it seems to me its character as a Scriptural point is not made explicit by Hodge. It focuses on the point of different particular ends ordained by God for these distinct institutions, so that the fact of their having the same general end does not permit the inference that they are assigned to identical matters.
I think that point can be argued in an explicitly Scriptural way. Although, I don’t suppose ‘religion’ establishmentarians necessarily disagree with that point. What I think there is disagreement about is the criterion by which we should discern the respective assignments (to church and to civil government, concerning ethics), and what those assignments are.
Second, I think Hodge’s last point about the coercive means instituted for civil government is the key to recognizing the criterion by which we can discern which ethical matters are assigned to civil government. (This is so, even if Hodge does not himself draw this out explicitly, but restricts himself to how we discern what is not assigned to civil government.)
Briefly stated, we may reason from Scripture on the issue like this: given the explicit institution of civil government in Genesis 9 by way of affirming the principle of proportionality in retributive justice, we must infer that the authorization of responsive coercion repeated in Romans 13 is restricted to the wrongdoing of prior initiation of coercion (aggressions) against persons and property. In other words, proportionality entails not only to what degree/extent coercion is used, but whether it is used at all. And to use coercion against non-aggressive immorality is disproportionate and violates the sword power authorized by God for civil government.
That, then, is the Scriptural criterion by which we can discern which ethical matters are assigned to civil government, and it’s the way Hodge’s argument, although requiring that elaboration, applies to not only establishment of a single church institution, but also to establishment of ‘religion’ concerning civil enforcement of ethics, or a public morality.
Gregory Baus is co-host of The Reformed Libertarians Podcast. He is a confessional Presbyterian living in Northumberland, Pennsylvania. This article is used with permission.
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4 Good Ways to Run the Christian Race Well
We want to consider the most important aspect of running our Christian race well: keeping our eyes on the prize. Yes, we need proper motivation and encouragement to run, we need to rid ourselves of things that would encumber our progress, we need to prepare for the long haul. But none of this matters if we don’t keep our eyes on the prize. In this case, that doesn’t mean a trophy or a finish line. It means “looking to Jesus.”
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith. (Hebrews 12:1-2a)
The above is one of my all-time favorite passages in Scripture. Indeed, in numerous places in Scripture the Christian life is compared to the effort and exertion of a race (1 Cor. 9:24; 2 Tim. 4:7). These few words from Hebrews teach us four things about what it means to run the Christian’s race well.
1. Run the race well by finding your motivator to run.
These verses begin with laying out some of the motivation we have to run our Christian race well. That motivation is the example of those who have run it before us. Remember, this verse follows immediately on the heels of the “Hall of Faith” in chapter 11. There the author describes a whole host of committed believers who have run their race well. They are to be our examples (for instance: “let us also lay aside…” that is, we should run the same way they have).
More than being our examples, they are also our cheerleaders! In chapter 12 they are now referred to as “a cloud of witnesses.” Picture running a race on a track and the stands on every side filled with people who are cheering for you. Though we can’t see it, that’s what’s going on in the Christian life. We are surrounded by the saints who have gone on before, and that is meant to encourage us to run well.
If you have ever run a race or sat on the sidelines and watched one, you know the power of hearing people cheer one another on. Someone who is winded and barely able to lift their feet suddenly hears the voices of supporters rallying them on, and just like that they have renewed vigor and motivation to keep going! As we run our race, we must remember the example and encouragement set by all believers who have run before us, not just pillars of the faith, like Abraham and Moses (although certainly them). We should also remember others whom God has graciously placed in our lives: parents, siblings, pastors, teachers, friends, and mentors. Let their godly example motivate us to run well.
My wife recently completed a half marathon, and she explained to me the importance of finding another runner who can be your pacesetter—someone whose speed will challenge your own. You make it your goal to stick behind them during the race. This illustrates a biblical principle. The apostle Paul said,Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. (Phil. 3:17; emphasis added)
So, who in your life can be your “pacesetter”? Who will you join in imitating their Christian life? Who will be your example and encouragement? Who will motivate you to run that race that is before you? Answering that question is the first step in running well.
2. Run the race well by casting off your weights.
Second, we see that in order to run well we must cast off our weights. Lighter means faster. If runners want to perform their very best, they will make sure they are not weighed down by a cumbersome load. In this context, the word “weight” could refer to extra layers of clothes that slow us down or get in the way. Flowing robes aren’t the attire for running. The analogy to the spiritual is explained in the next clause: “and sin which clings so closely.” Trying to run the Christian race with sin clinging to us is like trying to run a marathon in a ballroom gown while carrying a backpack filled with bricks.
Sin is a weight that ties us down and prevents us from serving Jesus to the best of our ability. Remember Levi the tax collector? His profession was rife with corruption, and it kept him from following after the Savior; but when he was called by Christ, we read that he “left everything” (Luke 5:28). We need to have that same sort of determination.
We cannot afford to be hindered in a race that has such important consequences, so we must cast sin off from us.
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We Are What We Worship
All sin is false worship. We worship what we love – and we become like it. We can become consumed and transformed by gluttony or envy or lust. We can make work or money or sex our god. And we worship these things. Our sinful desires really destroy the way we were meant to be: “Idols redefine reality and morality. But in so doing, they also redefine us. Partly, this is what we wanted: idols create a rewritten reality designed for us.” Today’s idols of sex, freedom and self are destroying all three of these things.
John Calvin once said that the human heart is an idol-making factory. If we do not worship the God who created us, we will worship anyone or anything else. And we inevitably become like these objects of worship. We love our sins and we love our idols, and we move further and further away from who we were meant to be.
Back in 2008 the American New Testament scholar Greg Beale released a volume on idolatry called We Become What We Worship (IVP). In it he said this: “All of us are imitators, and there is no neutrality. We should disabuse ourselves of the notion that we can be spiritually neutral. We are either being conformed to an idol of the world or to God.” And this is serious business, given how often we find in Scripture idols and idolatry related to the demonic.
The truth is, if we get God wrong, we get everything else wrong. Our understanding of who we are and why we are here gets fully distorted and twisted if the one true God is not our focus and our sole object of worship. Being image-bearers of God, our proper sense of identity and self-worth is fully bound up in him. When we worship false gods of any sort, our identity gets radically warped and disfigured.
Today in the West everyone seems obsessed with identity. But unless they are in right relation with the one who made them in his image, their identity will always become ever more messed up. We see this so clearly in the distorted (and yes, demonic) assault on human sexuality.
The radical homosexual and trans revolutions are a classic case in point. These folks are obsessed with identity, but it is all focused in the wrong place. Sexual identity becomes an obsession and an idol and takes us away from God and freedom and into satanic bondage.
These matters are all covered very nicely indeed in a new book by Matthew Roberts: Pride: Identity and the Worship of Self (Christian Focus, 2023). Here in Australia, we just had the 46th annual Gay and Lesbian Mardi Gras over the weekend in Sydney. They call these things “pride marches”. They are all about finding identity and meaning in one’s sexuality.
But as Roberts explains so well, the worship of anything other than God will NOT give us our real identity and will only further entrap us in a downward spiral. Idolatry always does that. This book is well worth quoting from, so let me offer a number of choice remarks found in it.
Early on he writes: “The argument of this present book is that Christianity provides an answer which secularism cannot; indeed, the fundamental tenets of secularism are the problem. Since who we are is defined by our duty to worship God, our crisis of identity is at root a crisis of worship.” p. 16
He continues:
We do not know ourselves by focussing on ourselves; we know ourselves by focusing on God, for we are created to display Him. In this sense, all of Christian theology has been about ‘identity’, but it is deeply Christian that Christians have not thought of it that way. Christianity has the answers to identity-obsession, but we will not find them by indulging in it ourselves. It is of our very essence to direct our minds and hearts towards God. The more our being is filled with the knowledge of God, the more God is imaged in us, and the more we truly are and know what we are supposed to be. pp. 19-20
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