The Organic Union
We live in an age when individual rights, self-reliance and independence is greatly valued (at least in word if not always in substance). People everywhere are “doing their own thing.”
This attitude is also pervasive in the Church, the Body of Christ and manifests itself in many forms. One form that many of us might recognize goes something like this; “I have the Word of God and the Holy Spirit and I don’t need anyone else.” As you read this you might even think “I don’t feel this way” and this might be true in some sense, but in another sense many of us practice this autonomous philosophy in a reverse sort of way. In word we may deny this attitude yet subscribing to it by practicing it in reverse.
To explain, we might recognize our dependence and need of other believers but we fail to acknowledge that others are equally dependent on us.
"For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. {13} For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." (1 Corinthians 12:12-13)
There is a truth in the Scriptures that concerns the organic unity of the Body of Christ. In organic, by definition, we mean “being made of parts that exist together in a seemingly natural relationship that makes for organized efficiency.” The text above lends itself to this definition as it employs the illustration of the human body; a marvelously intricate and coordinated organism. One might ask the question concerning the human form; “is it a single organism, or is it a composite?” The answer is “yes”.
To deny the practical implications of this doctrine damages our relationships with other believers and deprives us of the true joy, and privilege, of enhancing joy in others. Our denial also serves to blind us to our true identity “in Christ” and the significance of being “members” of His body. The truth of the matter is that not only do we become members of Christ through the “operation of God” (Colossians 2) we also become members “one of another” (Romans 12).
“Husbands, love your wives, even as Christ also loved the church, and gave himself for it; {26} That he might sanctify and cleanse it with the washing of water by the word, {27} That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. {28} So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. {29} For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: {30} For we are members of his body, of his flesh, and of his bones. {31} For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. {32} This is a great mystery: but I speak concerning Christ and the church." (Ephesians 5:25-32)
Ephesians five is often cited as one of the greatest texts concerning marriage, and this is, indeed, true. However, to view this as a marriage passage only is to miss the intended duality of the author. Paul writes of the marriage union, and of all the mystery associated with it, but pointedly says “I speak of Christ and the church.” What we discover here is that our union with Christ is like the union of man and wife. Two becoming “one flesh” is a joining that results in a shared identity that speaks to mutual esteem, provision and protection. This is true of marriage or our union in Christ. There is much to be learned of spiritual union with God by examining our physical union in marriage.
The Organic Design
"And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. {23} And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." (Genesis 2:21-23)
In the first marriage we see God’s design for this union. When God created Adam He did so with a purpose. (Genesis 2:15) "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." Adam was to serve as an adornment testifying of God’s creative power and he was to “keep” (protect or preserve) that portion of Eden relegated to him. It is in this context that God said of Adam; (Genesis 2:18) “And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him." God purposed that Adam should not serve alone in his responsibility and made provision in the form of Eve, his wife. This first family unit was a key element in God’s design to fill the earth and “subdue” (take back) the earth; reclaiming that which had suffered from the rebellion of Lucifer, and they were to do it together.
"Two are better than one; because they have a good reward for their labour. {10} For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. {11} Again, if two lie together, then they have heat: but how can one be warm alone? {12} And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken." (Ecclesiastes 4:9-12)
It is true that the first family failed miserably in their duty, but this was not because of a flaw in God’s design. Mankind was not created as a solitary being. Ecclesiastes four speaks to the fruitfulness, assistance, comfort, and defense that are the product of the combined efforts of two people, and that the addition of a third party is better still. The principle of community is established on a sound Biblical base.
The same principle is a component in God’s design, and purpose, for the Body of Christ. Please note the following scriptures;
"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: {16} From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." (Ephesians 4:15-16)
"But now hath God set the members every one of them in the body, as it hath pleased him. {19} And if they were all one member, where were the body? {20} But now are they many members, yet but one body. {21} And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. {22} Nay, much more those members of the body, which seem to be more feeble, are necessary: {23} And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. {24} For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: {25} That there should be no schism in the body; but that the members should have the same care one for another. {26} And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. {27} Now ye are the body of Christ, and members in particular." (1 Corinthians 12:18-27)
It is said that the world’s largest single organism is a stand of Aspen trees. Each tree appears to stand alone and yet each is a member in an intricate symbiotic web of life organically bound at the roots. So, similarly, is the Body of Christ. Each believer is one member of a complex organism with a corporate life that emanates from its Head, the Lord Jesus Christ. In our union in Christ we find nourishment, fruitfulness, aide, comfort and safety.
The Organic Effect
There are consequences when we live in light of our shared identity in Christ and in accordance with God’s design for the Body of Christ.
There is balance and unity. Ephesians Four speaks of our being “fitly joined together” and this founded in the seven unities (the ingredients of balance) found early in the chapter. Our union should be manifested as a unity in purpose, attitude and truth (Philippians 1:27; 2:1-2). The apostle Paul was intensely interested in the organic effect as demonstrated when he said; "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." (1 Corinthians 1:10)
There is edification. Our text in Ephesians Four also notes that the Body of Christ is “compacted together by that which every joint supplieth” which refers to the mutual support and fruitfulness that results from the participation of each member. Throughout the Pauline Epistles we find exhortations to edification.
• We are to seek to excel at edification – 1 Corinthians 14:12
• We are to pursue the things that edify – Romans 14:19
• We are to recognize that edification is more important than personal agendas – Romans 15:1-2
• We are to comprehend that edification is more vital than our personal liberty – 1 Corinthians 10:23
• We are to follow God’s design for edification – Ephesians 4:11-16
The Application
On the basis of Romans 12:9-10 we should come to the place where we live in the context of “it’s not me that counts, but we.” This means that we never reject others because of our differences, or their shortcomings, but are accepting. Paul writes; "Wherefore receive ye one another, as Christ also received us to the glory of God." (Romans 15:7) This doesn’t imply that we approve of bad behavior but it does signify that we value people in the same way God receives us. How does God receive us? He receives us just as we are and on the basis of the gift of His Son for us.
It is a valuable exercise to become familiar with the “one another” citations in the Pauline Epistles. There are many, and they come in both positive and negative connotations. Paul exhorts believers to be kindly affectioned one toward another, to prefer one another, to love one another, to edify one another, to be like-minded as God in patience and consolation toward one another, to receive one another, to admonish one another, to tarry for one another, to have the same care one for another, to serve one another, to forgive one another, to submit to one another, to teach one another, to comfort one another, to forbear (be patient) for one another, and to restore one another. Unquestioningly, Paul stresses the need for us to be mindful of one another, and how vital this is in our life together in Christ Jesus.
Interestingly, our apostle also creates panoply “do not” admonitions as well. He says do not judge one another anymore, do not be puffed up for one against another (to take up someone else’s offence), do not go to law with one another, do not bite and devour one another (to backbite), do not lie to one another, and do not show partiality one toward another. These admonitions and exhortations are all founded in our shared identity in Christ and in the fact that we are members “one of another”. He makes these warnings that our relationships, and our lives, would not be consumed in petty self-interests and constant turmoil.
The Conclusion
"So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? {13} Ye call me Master and Lord: and ye say well; for so I am. {14} If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. {15} For I have given you an example, that ye should do as I have done to you. {16} Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. {17} If ye know these things, happy are ye if ye do them." (John 13:12-17)
The apostle Paul often described himself as a servant to God and men. In this he followed the example of the Savior, who taught that true happiness is only discovered when we esteem the needs of others above our own. The thought of the Creator kneeling on a floor to wash feet is a humbling one, and it boggles the mind that in doing so,He finds happiness. If believers would follow these examples of service one to another they might find the joy that seems to elude so many.
Saturday, July 11, 2009
Monday, July 6, 2009
Universal Reconciliation?
Occasionally, I check out various writings on subjects that interest me and lately I have been perusing Universal Reconciliation websites. It is puzzling to me about all the hoopla over the translation over the Greek word ‘aionios’ (everlasting, eternal, etc.). The common vein is to question all translations of the scripture and to suggest that ‘aionios’ CAN mean forever, BUT that it doesn’t have to.
I easily understand the desire to eliminate the threat of eternal punishment and the pain of the living concerning unregenerate loved ones that have passed away. However, there are problems with the Universalist position that I cannot resolve.
ONE: Scripture
(Matthew 25:46) "And these shall go away into everlasting punishment: but the righteous into life eternal."
This is one of numerous examples. If the punishment here is not everlasting then how is life everlasting? It appears a case of having your cake and eating it, too. The construct of the pairing of punishment and life are intended to offset each other. For the record, “ages and ages” does not offset “forever”.
Also note, if 'aionios' doesn't mean "everlasting" then there is a real problem with the nature and attributes of Deity. Where would we be without "the everlasting God"? (Romans 16:25-26) "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, {26} But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:"
TWO: Words mean things
SAVED; the word means to be delivered or preserved
.
In order for one to be ‘saved’ one must be in peril. In other words, there must be some danger, threat, or penalty from which on must be delivered, something from which one would need to be ‘saved’. Language presents some pesky little problems when we look at the meanings of words. If a person is never in peril they are never in need of salvation. Let’s view a few scriptures as it relates to the word saved.
It is used conditionally.
(Acts 16:30-31) "And brought them out, and said, Sirs, what must I do to be saved? {31} And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."
(Romans 10:13) "For whosoever shall call upon the name of the Lord shall be saved."
It is used positionally.
(1 Corinthians 1:18) "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
(2 Corinthians 2:15) "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:"
LOST; means to perish or to be destroyed fully
The scripture refers to those that are lost. Again, if words mean anything, being lost is a condition from which one would need to rescued or found. There is no hint in the Word of God that the condition of being lost is remedied by any other means than by being ‘saved’, nor that it is a temporary state. A person that is never in peril is never truly ‘lost’. Some verses concerning being lost (sometimes translated perish or destroy).
(Matthew 10:28) "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy (same etymology) both soul and body in hell."
(John 3:16) "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
(1 Corinthians 1:18) "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
(2 Corinthians 2:15-16) "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: {16} To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?"
(2 Corinthians 4:3) "But if our gospel be hid, it is hid to them that are lost:"
(2 Thessalonians 2:8-10) "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: {9} Even him, whose coming is after the working of Satan with all power and signs and lying wonders, {10} And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved."
Perhaps my view is simplistic. The scriptures are replete with the necessity for faith in the Gospel of Grace and in the subject of that gospel, the Lord Jesus Christ. Paul specifically says that those who don’t obey the gospel will “be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." This consequence is not a suggestion of God’s failure to universally provide redemption but one of the failure of men in appropriation. If eternal life is a gift (Romans 6:23; Ephesians 2:8-9; et. al.) then, if words mean anything, that gift must be received. The benefit of any gift is no benefit at all when it is rejected by the recipient.
The true tragedy of going to Hell is that a person that goes there does so with their sins paid for, and forgiven. Sin was dealt with at Calvary. Hell is not a punishment for sin, but rather the result of unbelief and failing to appropriate the righteousness of God.
Salvation is universal in its scope, as it is provided by God’s grace, but it is limited in its application through the unbelief and rejection of men. The scripture says; (Romans 3:22) “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:" It is also written that to trust the Lord Jesus Christ is to “… trust in the living God, who is the Saviour of all men, specially of those that believe."
Certainly, the Savior is special to those of us who have received His gift of righteousness and eternal life. It is tragic that to the lost there is nothing special about the tremendous cost of redemption; neither do they realize the terrible penalty for ignoring the gift offered them by the most gracious God and Savior.
I easily understand the desire to eliminate the threat of eternal punishment and the pain of the living concerning unregenerate loved ones that have passed away. However, there are problems with the Universalist position that I cannot resolve.
ONE: Scripture
(Matthew 25:46) "And these shall go away into everlasting punishment: but the righteous into life eternal."
This is one of numerous examples. If the punishment here is not everlasting then how is life everlasting? It appears a case of having your cake and eating it, too. The construct of the pairing of punishment and life are intended to offset each other. For the record, “ages and ages” does not offset “forever”.
Also note, if 'aionios' doesn't mean "everlasting" then there is a real problem with the nature and attributes of Deity. Where would we be without "the everlasting God"? (Romans 16:25-26) "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, {26} But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:"
TWO: Words mean things
SAVED; the word means to be delivered or preserved
.
In order for one to be ‘saved’ one must be in peril. In other words, there must be some danger, threat, or penalty from which on must be delivered, something from which one would need to be ‘saved’. Language presents some pesky little problems when we look at the meanings of words. If a person is never in peril they are never in need of salvation. Let’s view a few scriptures as it relates to the word saved.
It is used conditionally.
(Acts 16:30-31) "And brought them out, and said, Sirs, what must I do to be saved? {31} And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."
(Romans 10:13) "For whosoever shall call upon the name of the Lord shall be saved."
It is used positionally.
(1 Corinthians 1:18) "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
(2 Corinthians 2:15) "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:"
LOST; means to perish or to be destroyed fully
The scripture refers to those that are lost. Again, if words mean anything, being lost is a condition from which one would need to rescued or found. There is no hint in the Word of God that the condition of being lost is remedied by any other means than by being ‘saved’, nor that it is a temporary state. A person that is never in peril is never truly ‘lost’. Some verses concerning being lost (sometimes translated perish or destroy).
(Matthew 10:28) "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy (same etymology) both soul and body in hell."
(John 3:16) "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
(1 Corinthians 1:18) "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
(2 Corinthians 2:15-16) "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: {16} To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?"
(2 Corinthians 4:3) "But if our gospel be hid, it is hid to them that are lost:"
(2 Thessalonians 2:8-10) "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: {9} Even him, whose coming is after the working of Satan with all power and signs and lying wonders, {10} And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved."
Perhaps my view is simplistic. The scriptures are replete with the necessity for faith in the Gospel of Grace and in the subject of that gospel, the Lord Jesus Christ. Paul specifically says that those who don’t obey the gospel will “be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." This consequence is not a suggestion of God’s failure to universally provide redemption but one of the failure of men in appropriation. If eternal life is a gift (Romans 6:23; Ephesians 2:8-9; et. al.) then, if words mean anything, that gift must be received. The benefit of any gift is no benefit at all when it is rejected by the recipient.
The true tragedy of going to Hell is that a person that goes there does so with their sins paid for, and forgiven. Sin was dealt with at Calvary. Hell is not a punishment for sin, but rather the result of unbelief and failing to appropriate the righteousness of God.
Salvation is universal in its scope, as it is provided by God’s grace, but it is limited in its application through the unbelief and rejection of men. The scripture says; (Romans 3:22) “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:" It is also written that to trust the Lord Jesus Christ is to “… trust in the living God, who is the Saviour of all men, specially of those that believe."
Certainly, the Savior is special to those of us who have received His gift of righteousness and eternal life. It is tragic that to the lost there is nothing special about the tremendous cost of redemption; neither do they realize the terrible penalty for ignoring the gift offered them by the most gracious God and Savior.
Saturday, July 4, 2009
Are You Being Saved?
"Grace be to you and peace from God the Father, and from our Lord Jesus Christ, {4} Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:" (Gal 1:3-4)
Believers often are myopic in their view of the redemptive work of the Lord Jesus Christ, seeing it from a positional standpoint only. Galatians speaks of a deliverance that is both positional and practical. In the same vein, when Paul addresses the subject of salvation he is doing so in the sense that it relates to the practical aspects of how we experience life in this world, and how we handle the details of our lives.
By way of example let’s examine the following; "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. {2} (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)" (2 Cor 6:1-2)
Many an altar call has been prefaced with verse 2 of this passage and the thought is fine, however, the passage is not addressing justification but sanctification. We sometimes forget that we have no epistle, authored by the apostle Paul, which is addressed to lost people telling them how to be saved. We do have numerous instances where the apostle reminds saints of their justification and of the Gospel of Grace they trusted.
Our text from 2 Corinthians is deeply rooted in justification but deals with appropriating its benefits in life and service to God. The question at hand isn’t about receiving the grace of God, but having received it without enjoying its benefits. To possess the grace of God “in vain” is a sad state of affairs. It is to have the fullness of everything God has given us “in Christ” without appropriating the power and peace that comes with it.
For this reason Paul uses the illustration from Isaiah 49. Israel, as God’s chosen people in time past, often found themselves in need of deliverance having departed from the place of God’s blessing. Living under the if/then program of the Law they only received blessing when they were obedient and they, conversely, received cursing from God when they were wayward. The quote in Isaiah directly refers to the nation being restored to the full enjoyment of their Covenant relation with God and all its benefits.
Under grace we need not fear God’s curse upon the details of our circumstances but we should be wary of making choices that isolate us from the benefits of grace. Paul addresses this in different ways in his letters. He notes that “whatsoever a man sows, that shall he also reap.” He warns of the danger of living in “ignorance” (virtually with the same mindset as a lost person) and as a consequence becoming “alienated from the life of God.” He prayed that believers would be “filled with all the fullness of God” based upon “wisdom and revelation in the knowledge of Him (God).”
In Christ, God the Father has equipped us to be who He intends us to be. We spend far too much time worrying about our insufficiency when we should be focused upon, and resting in, the sufficiency of Christ. God has addressed our need to be “delivered from this present evil world”, saving us from its power and influence. It’s all about our living as He has created us to be; "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: {9} Not of works, lest any man should boast. {10} For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Eph 2:8-10). God doesn’t make junk!
Paul’s testimony was this; "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me." (1 Cor 15:10) This should be our testimony, too!
Our service to God, and the choices we make regarding the details of our lives, should be founded upon God's grace and not our own agenda and strength. This is the embodiment of our life as a “new creature in Christ’ and exactly what it means to “walk in newness of life.”
Believers often are myopic in their view of the redemptive work of the Lord Jesus Christ, seeing it from a positional standpoint only. Galatians speaks of a deliverance that is both positional and practical. In the same vein, when Paul addresses the subject of salvation he is doing so in the sense that it relates to the practical aspects of how we experience life in this world, and how we handle the details of our lives.
By way of example let’s examine the following; "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. {2} (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)" (2 Cor 6:1-2)
Many an altar call has been prefaced with verse 2 of this passage and the thought is fine, however, the passage is not addressing justification but sanctification. We sometimes forget that we have no epistle, authored by the apostle Paul, which is addressed to lost people telling them how to be saved. We do have numerous instances where the apostle reminds saints of their justification and of the Gospel of Grace they trusted.
Our text from 2 Corinthians is deeply rooted in justification but deals with appropriating its benefits in life and service to God. The question at hand isn’t about receiving the grace of God, but having received it without enjoying its benefits. To possess the grace of God “in vain” is a sad state of affairs. It is to have the fullness of everything God has given us “in Christ” without appropriating the power and peace that comes with it.
For this reason Paul uses the illustration from Isaiah 49. Israel, as God’s chosen people in time past, often found themselves in need of deliverance having departed from the place of God’s blessing. Living under the if/then program of the Law they only received blessing when they were obedient and they, conversely, received cursing from God when they were wayward. The quote in Isaiah directly refers to the nation being restored to the full enjoyment of their Covenant relation with God and all its benefits.
Under grace we need not fear God’s curse upon the details of our circumstances but we should be wary of making choices that isolate us from the benefits of grace. Paul addresses this in different ways in his letters. He notes that “whatsoever a man sows, that shall he also reap.” He warns of the danger of living in “ignorance” (virtually with the same mindset as a lost person) and as a consequence becoming “alienated from the life of God.” He prayed that believers would be “filled with all the fullness of God” based upon “wisdom and revelation in the knowledge of Him (God).”
In Christ, God the Father has equipped us to be who He intends us to be. We spend far too much time worrying about our insufficiency when we should be focused upon, and resting in, the sufficiency of Christ. God has addressed our need to be “delivered from this present evil world”, saving us from its power and influence. It’s all about our living as He has created us to be; "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: {9} Not of works, lest any man should boast. {10} For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Eph 2:8-10). God doesn’t make junk!
Paul’s testimony was this; "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me." (1 Cor 15:10) This should be our testimony, too!
Our service to God, and the choices we make regarding the details of our lives, should be founded upon God's grace and not our own agenda and strength. This is the embodiment of our life as a “new creature in Christ’ and exactly what it means to “walk in newness of life.”
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