WEEK 5 Why is grace so amazing?

Transcription

1 WEEK 5 Why is grace so amazing? What? You ll never fully appreciate the glory of grace until you truly understand the gravity of depravity The necessity of grace o Over the last two weeks we dealt with the question: How does a holy, just and righteous God respond to sinful, rebellious human beings? o Man was facing a difficult, uphill battle but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. Genesis 2:17 ESV For the wages of sin is death Romans 6:23 ESV And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. Ephesians 2:1-3 ESV o Man was under a curse, condemned and separated from God o There was nothing he could do about it But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ by grace you have been saved and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. Ephesians 2:4-7 ESV

2 o But God stepped in - He showed grace - But what does grace mean? - What did it mean in the 1500s? - What did it mean to the Catholic Church The influence of Augustine and Aquinas These two men highly influenced the o Augustine, Bishop of Hippo church s concept of grace - 5 th -Century Bishop from North Africa - Augustine was heavily influenced by Pelagius He was a British layman (Welsh) He was not a priest He was appalled at the moral laxity in Rome He blamed it on Augustine s teaching on the doctrine of divine grace Pelagianism - Humanity is basically good and unaffected by the fall - Denied the imputation of Adam s sin - Contested the doctrines of original sin and total depravity - Refuted the doctrine of substitutionary atonement - Man has free well and the ability to obey God without divine aid, and earn eternal salvation - Believed Adam s sin set a bad example to follow - Taught that Jesus set a good example to follow - Man is born in a state of innocence just like Adam doctrines are inventions of the human mind, as it tried to penetrate the mystery of God. You will realize that Scripture itself is the work of human minds, recording the example and teaching of Jesus. Thus, it is not what you believe that matters; it is how you respond with your heart and your actions. It is not believing in Christ that matters; it is becoming like him. The best incentive for the mind consists in teaching it that it is possible to do anything which one really wants to do. Letter to Demetrias: Translated by B. Rees, in Readings in World Christian History The presence of God s spirit in all living things is what makes them beautiful; and if we look with God s eyes, nothing on earth is ugly. Pelagius Pelagius was a moralist He saw man-made righteousness as possible Man has no need of God s help Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX

3 - Augustine totally disagreed with Pelagius - He fully embraced man s depravity and total inability - He fully believed in man s need for divine assistance even those good works of ours, which are recompensed with eternal life, belong to the grace of God, because of what is said by the Lord Jesus: Without me you can do nothing. Augustine But inasmuch as we have even our good works from God, from whom likewise comes our faith and our love, therefore the selfsame great teacher of the Gentiles has designated eternal life itself as His gracious gift. Augustine Man s need The biblical teaching of grace begins by setting grace up as a response to the fallen condition of this world and of humanity. How we understand grace as the solution to this sinful condition is determined to a large extent by how we understand the extent and nature of the problem. Carl S. Trueman, Grace Alone: Salvation as a Gift of God o Grace is God s response to man s hopeless condition o It is not a power He provides so we can DO good deeds and earn our salvation Grace is that aspect of divine action by which God blesses his rebellious creatures, whether through preservation (common grace) or salvation (special grace). Carl S. Trueman, Grace Alone: Salvation as a Gift of God o An understanding of sin s gravity helps us appreciate the glory of God s grace o Grace is always the solution to the problem of sin o Human beings have a problem: they need to love God but cannot do so in their own power Human nature must be both healed and restored For everyone has sinned; we all fall short of God s glorious standard. Yet God, in his grace, freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins. For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. Romans 3:23-25 NLT Can we boast, then, that we have done anything to be accepted by God? No, because our acquittal is not based on obeying the law. It is based on faith. So we are made right with God through faith and not by obeying the law. Romans 3:27-28 NLT There is only one God, and he makes people right with himself only by faith, whether they are Jews or Gentiles. Romans 3:30 NLT 2017 Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX 3

4 o Grace is the response of God to mankind s slavery to sin o It is not a response to man s repentance from sin o Man is enslaved to sin Once we, too, were foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. But When God our Savior revealed his kindness and love, he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. Titus 3:3-5 NLT o Only God can set men free from their captivity I have certainly seen the oppression of my people in Egypt. I have heard their cries of distress because of their harsh slave drivers. Yes, I am aware of their suffering. So I have come down to rescue them from the power of the Egyptians and lead them out of Egypt into their own fertile and spacious land. Look! The cry of the people of Israel has reached me, and I have seen how harshly the Egyptians abuse them. Now go, for I am sending you to Pharaoh. You must lead my people Israel out of Egypt. Exodus 36:7-10 NLT But God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead. (It is only by God s grace that you have been saved!) For he raised us from the dead along with Christ and seated us with him in the heavenly realms because we are united with Christ Jesus. So God can point to us in all future ages as examples of the incredible wealth of his grace and kindness toward us, as shown in all he has done for us who are united with Christ Jesus. Ephesians 2:4-7 NLT o Thomas Aquinas - 13 th -Century Dominican monk from Italy He was a prominent Catholic theologian Attended university in Paris Heavily influenced by Aristotelian philosophy and Renaissance Humanism His writings on grace would influence both the Catholic church and the Reformers For it is from God, and not from man, that a man has every power of welldoing which he possesses. He cannot therefore merit anything from God except by means of God s gift it is obvious that all merit is opposed to grace Thomas Aquinas, Summa Theologica Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX

5 the reason why God gives grace only to the worthy is not that they were previously worthy, but that by grace God makes them worthy, who alone can bring a clean thing out of an unclean (Job. 14:4). Thomas Aquinas, Summa Theologica A lasting and ongoing legacy o These two men would greatly influence the Reformers for years to come o There would be ongoing debates over the full impact of grace - The efficacy of grace Is it always effective? Can God s grace be turned down or refused? - The imperative of grace Is it requirement for salvation? Can man gain salvation apart from grace? - The essence of saving faith Is it also a gift from God? Or is faith up to man alone? o The Reformers would end up having to deal with: - Predestination - Election - Foreknowledge - Foreordination - Perseverance of the saints - Free will So what? o Why is the topic of grace so important? - What you believe about the depth of man s sin will impact your concept of grace - What you believe about grace will impact how you view God - How you view God will determine whether you see His grace as truly amazing Amazing grace, how sweet the sound, That saved a wretch like me. I once was lost but now I m found, Was blind, but now I see. Satan, who is the god of this world, has blinded the minds of those who don t believe. They are unable to see the glorious light of the Good News. They don t understand this message about the glory of Christ, who is the exact likeness of God. 2 Corinthians 4:4 NLT Yes, I am sending you to the Gentiles to open their eyes, so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness 2017 Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX 5

6 for their sins and be given a place among God s people, who are set apart by faith in me. Acts 25:17-18 NLT God loves people because of who God is, not because of who we are. Grace is only free because the giver himself has borne the cost. Philip Yancey, What s So Amazing About Grace? Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX

7 HOMEWORK: WEEK 6 WHY DOES HUMILIATION HAVE TO PROCEED GLORY? The title for this week s lesson may seem a bit strange to you. But maybe the subhead will help you make some sense out of it: The Theology of the Cross. This was a phrase coined by Luther and used as a way of belittling the Roman Church and its love affair with excess. He typically referred to their way of doing things as The Theology of Glory. For Luther and the other Reformers, there was a huge disconnect between the way the Papacy fulfilled its role as the Vicar of Christ on earth and the way Jesus lived His life in selfless sacrificial service. The theology of glory led to self-glorification and the elevation of men to god-like status. The theology of the cross was about humility and self-denial. It was also the primary means of coming to know God in all His glory. The Reformers believed that truly coming to know God began at the cross. It was there that He revealed Himself in all His grace, love, mercy and justice through the sacrificial death of His Son. Read Isaiah 42:8. What does this passage teach you about God and His concern for His glory? Why do you think He is so protective of His glory? Read the following quote from Martin Luther and share your thoughts below: I want you to know how to study theology in the right way. I have practiced this method myself The method of which I am speaking is the one the holy King David teaches in Psalm 119 Here you will find three rules. They are frequently proposed throughout the psalm and run thus: oratio, meditatio, tentatio [prayer, meditiation, trials) Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX

8 2 Read the following passages from Psalm 119 and write down what they teach you about learning to know God through trials. Psalm 119:67 Psalm 119:71 Psalm 119:75 Read Romans 5:8. According to this verse, how was the death of Christ on the cross a revelation about God s character? Read I Corinthians 1: Once again, what does this passage tell you about the character of God as revealed through the crucifixion? Now look at verses In these verses, Paul describes the state of the community of Christ as viewed through the eyes of God. How should this change the way we perceive ourselves? Take a look at Matthew 6:24. Write down what you think Jesus meant when He said this: What kind of feelings does this create in you? Be sure and read the attached article on Glory Versus the Cross Ken Miller Presented by MOMENTUM, a ministry of Christ Chapel Bible Church, Fort Worth, TX

9 Glory Versus the Cross by Gene Edward Veith Mother Teresa was a living saint, according to the popular mind, compassionately caring for the sick and dying and projecting a love that brought cynical secularists to their knees. After her death, the Vatican put her on a fast track to sainthood. But then a book on her life published some of her personal writings that showed Mother Teresa was wracked with spiritual depression and a sense that God had abandoned her. The atheist Christopher Hitchens, who had earlier written a book attacking Mother Teresa for her pro-life views, crowed at the news. See, he wrote in Newsweek, she didn t believe in this Christianity stuff at all. But even many who admired her were flabbergasted that this saintly woman who talked so much about serving Christ had such trouble feeling his presence. Maybe she wasn t a saint after all. For me, though, the news of Mother Teresa s dark night of the soul made me think that maybe she really was a saint. Not in the Roman Catholic sense of a spiritual superhero. But in the biblical sense of a sinner whose hope is in Christ and not in herself. She did not follow her feelings, trust in her good works, or enjoy mystical experiences. Rather, she walked by faith and not by sight (2 Cor. 5:7). Luther was like that. He was subject to titanic glooms, as the poet Francis Thompson called them, times of spiritual struggle, terror, and despair. But Luther said that these inner trials drove him to trust the Word of God, not his feelings, and to cling not to his experiences but to the objective cross of Jesus Christ. In writing about these matters, Luther identified what would become our contemporary culture s blind spot when it comes to spiritual matters. He distinguished between what he called a theology of glory and the theology of the cross. A theology of glory expects total success, finding all the answers, winning all the battles, and living happily ever after. The theology of glory is all about my strength, my power, and my works. A theologian of glory expects his church to be perfect and always to grow. If a theologian of glory gets sick, he expects God to heal him. And if he experiences failure and weakness, if his church has problems and if he is not healed, then he is often utterly confused, questioning the sufficiency of his faith and sometimes questioning the very existence of God. But, Luther pointed out, when God chose to save us, He did not follow the way of glory. He did not come as a great hero-king, defeating his enemies and establishing a mighty kingdom on earth. Rather, He came as a baby laid in an animal trough, a man of sorrows with no place to lay His head. And He saved us by the weakness and shame of dying on a cross. Those who follow

10 Him will have crosses of their own: If anyone would come after me, let him deny himself and take up his cross and follow me (Matt. 16:24). Not that we have to suffer for our own sins. But faith in the Gospel, putting our trust in what Christ accomplished for us on His cross, entails acknowledging our own weakness, the failure of our own works, the complete abnegation of our glory. And as we find ourselves in the cross of Jesus, we can find Him in the far lesser crosses that we have to bear. When Christians suffer, according to Luther, Christ is with us in our suffering. Spiritual depression can drive us closer to Him, who knows better than anyone what it feels like to be wracked with physical pain, to be abandoned and rejected by those He loved, to be forsaken by His Father. In Luther s terms, Christ is hidden in our sufferings. If a child is hiding in the room, we do not see him, but he is nevertheless there. Similarly, in our sufferings, we do not perceive the hidden Christ, but He is nevertheless truly present, to be apprehended by faith. To be sure, after the cross, Christ was glorified. God raised Him from the dead, and He ascended to God s right hand. And Christ will come again in glory to judge the living and the dead. And we too are raised to new life. We too will be glorified in the eternal life to come, where we really will experience victory, have all of our problems washed away, and enjoy complete understanding. But our access to that glory is through the cross. To God alone be glory, we say. Notice how the critical word in those Reformation slogans is alone (sola). God does have glory in Himself. But we do not. Even in the secular spheres, contemporary Americans are mad after the theology of glory, expecting success on the job, perfect families, and either self-help remedies or government action to solve all our problems. But Americans today cannot handle suffering. We would rather die than suffer. We would rather be killed than suffer. Send for Dr. Kevorkian! But the truth of Christianity is evident in that everyone does, in fact, have problems, struggles, and sufferings. And this can be their point of contact for Christ, who on the cross not only was wounded for our transgressions but also has borne our griefs and carried our sorrows (Isa. 53:4 5). Tabletalk Magazine.