Читать книгу Seeking a Revival Culture - Allen M. Baker - Страница 15

. . . the hope of His calling, the riches of the glory of His inheritance in the saints, the surpassing greatness of His power toward us who believe.

Ephesians 1:18–19

We tend to fight personal sin in two ways. The first is separatism. Roger Williams came to the Massachusetts Bay Colony in February 1631. He had studied at Cambridge and been tutored there by the great Puritan John Owen. When John Wilson, pastor of the Congregational Church in Boston left to fetch his wife from England, the church asked Williams to be their pastor. Much to their surprise he declined, saying that they were too closely tied to the Church of England, which allowed in its membership drunkards and whores. Williams was then approached by the Congregational Church at Salem, but he declined for the same reason. Then William Bradford and the Plymouth Colony of Pilgrims, separatists in their own right, asked Williams to be their pastor and he again declined saying that he would not fellowship with them. That is because some of their members, when returning to England, worshipped with Anglicans. Later, due to divisiveness, Governor Winthrop and the magistrates of the Massachusetts Bay Colony banished Williams to Narragansett, later called Rhode Island.1

The second way we tend to fight personal sin is through emotionalism. Anne Hutchinson and her husband came to the Bay in 1634 to follow John Cotton, the great Puritan preacher who had migrated there from England. Hutchinson was a very capable theologian and bible teacher and held a weekly study for women. First she led a discussion on Cotton’s previous Lord’s Day sermon, but then she would launch into her peculiar doctrines. One of these beliefs was her view on the sealing of the Holy Spirit. She believed this was subsequent to regeneration, something that many Puritans of the day taught. However she took this view much farther. She said that when the sealing with the Spirit came, one no longer needed biblical revelation as a guide, one was then able to receive direct revelation from God. Later when she was tried by Winthrop and the magistrates, she said that God told her they would be cursed for prosecuting her, that He would bring destruction on them for the Lord had spoken. She too was banished to Rhode Island.

We overcome sin in this fallen world, not by focusing on it, but by dwelling on our hope, riches, and power in Jesus. Perhaps your tendency is separatism, believing that perfection or near perfection can be reached in this life by withdrawing from the public forum. The Pharisees taught separatism, as did the Pilgrims and modern day fundamentalists. I am not saying that we should allow ourselves or our children to be exposed to any and all evil. Obviously we need to guard our hearts and minds against filth. But I am saying separatism eventually leads to pride, self-righteousness, and lack of love. When the leaders in Massachusetts Bay were approached by the Colony of Virginia for shot and gun powder to repel Indian attacks, the Colony refused, saying that Virginia was not holy enough to warrant their help. We see this today when Christians refuse to help HIV-positive homosexual men, saying that they are not worthy of their aid. You know you are given over to separatism when you think you alone, or your church or denomination alone have a corner on the truth, that all others are wrong, that God cannot be blessing them.

Or perhaps your tendency is emotionalism. The French Prophets of the eighteenth century were given to dreams, visions, and ecstatic speech. Preachers like Jonathan Edwards, George Whitefield, and Gilbert Tennent took them to task. Essentially those embracing emotionalism look to experience prior to or in the place of God’s revealed will in His word. Charismatics who deny or downplay the significance of God’s word in favor of an emotional encounter with God are looking to their own experience to help them fight sin. You are falling into this error when you find worship stale, when you say the preaching of God’s word is not enough for you, when you think you need an extra-biblical experience.

We overcome personal sin by realizing the depth of our riches in Christ. By “the hope of His calling” Paul is referring to the certainty of all God promises because He cannot lie. He has called us effectually. He calls all people to love and obey Him; but only the believer, drawn by the Holy Spirit, obeys and submits to Him. A progression is intended here by Paul. This hope or certainty of our effectual calling makes itself known “in the riches of the glory of His inheritance in the saints.” So much could be said here, but I urge you to study carefully Romans 8, 2 Corinthians 5, and Revelation 21. The reality of a new heaven and a new earth, redemption, election, adoption, and glorification are all ours in Jesus Christ. And this inheritance will come to us by the “overpowering greatness of His power toward all who believe in Him.” The Holy Spirit who created all things out of nothing, the promised and delivered Holy Spirit on Pentecost, the One who raised Jesus from the dead, is the same Holy Spirit who indwells you.

Dear Christian, you are rich beyond measure. Focus on what you have in Jesus, not the sin that so easily entangles you. If you have ten million dollars and someone wants you to invest in a get-rich-quick scheme, you will not be tempted to go for it. Why? Because you are already rich. You don’t need the money. Likewise, when you understand all you have in Jesus, then you do not wish to go after worldly temptations. So put away your fear and your tendency to separate from others. Put away your desire to have something more than what God has prescribed in His word. Dwell on who you are, and on what God has given you. When you do, then separatism and emotionalism will become redundant and superfluous.

1. Gaustad, Libery of Conscience: Roger Williams in America, 44ff.