Ben Zornes

Living and Dying to Show the Preciousness of Christ

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1 John 1:8 – Deluded or Delivered

1 John 1:8 – Deluded or Delivered

If we say we have no sin, we delude ourselves and the truth is not in us.

1 John 1:8

Back in verse 6 John begins a rapid fire set of “if/thens.” Verses 8-10 continue that rhetorical tack. John is setting sail in the glorious sea of Gospel conquest. The first question that arises in setting out on that voyage is obvious: how should the one who is now in fellowship with God understand their relationship with sin (αμαρτια)? Are they still under sin’s dominion if they still commit sinful actions? 

John is interested in proclaiming the Gospel which deals with sin. The Gospel doesn’t turn a blind eye to sin, neither does it redefine sin so as to get us off the hook. Two tendencies frequently arise in church history, either legalistic self-righteousness or permissive self-indulgence. One insists that everything is a sin, the other that nothing is. Legalism tries to overcome indwelling sin by looking to one’s own righteousness, and thus must redefine their sin in clever ways, they call it ”holy indignation” instead of an outburst of wrath, or a ”mistake in judgement” rather than an act of selfishness. 

The libertine denies there is such a thing as sin at all, clearing the way to indulge in every vice. along with thinly veiled allusions to God’s overwhelming love and kindness. One spits in the face of Christ’s righteousness, the other spits in the face of God’s justice. Both are fundamental misunderstandings of the saint’s relationship to sin.

Though we are delivered from the power of sin and the penalty of it through Christ’s precious blood, yet there remains indwelling sin which must be resisted and overcome. Later on, John will flesh out how the saint overcomes the world (1 Jn. 5:4). What is being established here in the beginning, however, is that denying the presence of remaining corruption in the believer’s life is self-delusion. It is like poking holes in the bottom of the ship and wondering why it ended up in the bottom of the harbor. The Westminster Confession of Faith is profoundly eloquent on this point: “In which war [with sin], although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so the saints grow in grace, perfecting holiness in the fear of God (Chapter 13, Sec. III).”

All this to say, denying your sin while professing to be a believer is to prove that you are not a believer. Truth doesn’t dwell in you. The saint acknowledges their sin (the very next verse, 1 Jn. 1:9), and so proves that they are a child of the True God. God’s people are those who bring their sin into the Light of God’s truth.

The Unbending Kingdom

The Unbending Kingdom

The early Christians were accused of being political traitors. The accusation was that, “these [Christians] all do contrary to the decrees of Caesar, saying that there is another king, one Jesus (Acts 17:7).” Upon hearing the apostles’ teaching, the pagans concluded that Jesus wouldn’t fit politely in some corner of “the tapestry of human expression.” They realized what many Christians today don’t, which is that the preaching of Jesus is in diametric opposition to earthly kingdoms’ claims to sovereignty and ultimate authority.

Christ’s gospel isn’t intended to pedal in tandem with earthly kingdoms. It subdues kingdoms under it (Ps. 47:3). The Gospel of King Jesus isn’t content to simply run parallel with other kings. Rather, the kings of the earth shall bring their glory and honour unto Christ (Rev. 21:24). The Good News of great joy, of which the angel choirs sang over Bethlehem, isn’t intended to stay confined as a “private and deeply held personal belief.” To be exact, this good news is to be taught to all nations, and they’re expected to obey everything which Christ commanded (Mt. 28:19-20).

That’s the gospel which this meal heralds. It tells of Christ’s kingdom; a kingdom which shall have no end; where justice and truth reign; where sins are passed over, envies are dispelled, evil is cast out; a kingdom before which every other kingdom is obliged to bow, and every earthly ruler must do homage. Here we each lay down our claim to some imagined sovereignty over our sliver kingdoms. Here we confess that we are citizens of the heavenly Zion. Here we proclaim our fealty, and invite the kings and nations to join us in communion with our heavenly Lord: the Prince of glory and our King of love.

So come in faith and welcome to Jesus

Gospel Basics Then and Now

Gospel Basics Then and Now

We sit here, 500 years downstream from our Reforming brethren, and celebrate and proclaim the same Gospel which turned the world topsy-turvy then. Your salvation, from top to bottom, is by grace through faith alone.

It isn’t because you came to church, sat up straight, and nodded piously along. It isn’t because you did a sufficient amount of good deeds this week with a healthy dose of humble brag. It isn’t because of which family or nation you were born into.

We come to this meal and proclaim here that God saves sinners. Proud sinners. Craven sinners. Corrupt sinners. Self-righteous sinners. Hypocritical sinners. Sinners of every stripe are invited to come. But because of what is proclaimed here in this meal we know that we’re no longer known by our sins, we’re no longer known as sinners. Instead, we’re known by the One in Whom we’ve trusted. He has taken away our soiled rags of sin, and clothed us with white robes of His righteousness. 

And we receive all this by faith. We receive it all with hands He gave us. We behold it all with eyes which He opened. We taste it with mouths He made new. We delight in it with hearts which were once stone, but are now alive. By this faith we see that everywhere we turn is gift after gift after gift of God’s kindness to repentant sinners, even the faith which lets us see this is itself a gift.

God gives you this gift of forgiveness and everlasting life, and by that first gift of faith you receive it. That’s the Gospel the Apostles, Church Fathers, Reformers, Puritans, and Evangelists have proclaimed. We enjoy it once more in this memorial meal, and proclaim the great redemption truth: by grace you have been saved through faith.

So come in faith and welcome to Jesus…

When God Sings

When God Sings

Introduction 

The early portion of Zephaniah’s prophecy is dark, heavy, and full of the thunderings of the law. But only those who are stubborn and stiff-necked need to be fearful of these thunderings. The proud only hear the fire and thunder of God’s just anger over their sin. But the meek are given news ears. They don’t hear the tumult of God’s wrath; they hear the sweetest song. A song that all the most gifted composers, if they worked together for a thousand years, would be unable to compare with.

The Text

Zephaniah 3:1-20

Woe to her that is filthy and polluted, to the oppressing city! She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. [. . .]

Summary of the Text

Zephaniah has taken us to the four corners of the compass, to declare to all nations that God is coming in judgement upon the whole world (2:2-15). But now Jerusalem is again addressed, but as if she was one of the heathen nations. She’s become indistinguishable from the nations. She’s a filthy, polluted, oppressing city (v1), rather than being clean as commanded by God (Cf. Lev. 10:10, 11:47). Her chief sins are listed (v2): she wouldn’t obey (שמע) the voice (Cf. Deu. 6:4), receive correction  (מוּסָר) (Cf. Deu. 11:2), trust the Lord (Cf. 2 Ki. 18-19, 2Ch. 32, Is. 36-37), or draw near to God (Cf. Is. 29:13). Her princes are lions, her judges are wolves, her prophets are treacherous, her priests have polluted the sanctuary and raped the law (vv3-4).

Despite all this corruption, God the just is still in their midst, and His justice is an inescapable reality (v5). The Lord has ruined nations before, toppling their towers of vain glory (think of Babel in Gen. 11); this should have been a cause for fear for the Jews, but instead they eagerly pursued their corruptions (vv6-7).

The Lord returns to addressing “all the meek of the earth” who were summoned to gather together to seek the Lord (2:2-3). They’re to wait upon the Lord; trusting that He will hasten the promised day, when He’ll gather all nations and kingdoms to pour upon them the fire of His jealousy (v8). Running parallel to this is the Lord’s promise to cause people from all nations to call upon Him with pure lips, while gathering the scattered, yet faithful, Israelites (v9-10). This multi-national host won’t be ashamed for their sins, for God shall have purged His church of the haughty, self-assured boasters (v11). The proud shall be purged out like dross, and in their place the afflicted and the poor who trust in the Lord’s name shall dwell in Jerusalem (v12). The remnant of Israel shall indeed be holy, and shall enjoy her promised rest (v13). Zephaniah initially addresses the people of Judah, but as he zooms out begins to refer to these gathered faithful as the remnant of Israel.

This motley band of faithful Jews and gathered Gentiles––though having been poor and afflicted––are called to sing, like true children of Jerusalem (v14). The Lord has forgiven their sins, destroyed their enemies, and now assumes His place as their rightful King (v15). The gathered remnant shall not dwell in fear, but will be fortified to render faithful service unto God (v16). God their King dwells in their midst as a mighty conquerer, a sure defender, and a husband in the throes of delighted love for His beloved (v17). Those faithful Israelites who endured various afflictions––the derision of their unbelieving countrymen and their foreign captors––will be brought back in glory, fame, and praise, for God will have turned back their captivity before their very eyes (vv18-20).

The One Left Singing

The heathen cities have been presented as rejoicing in their corruption (2:15); but now they are cut down and God and His people are the ones who end the day in joyful song. This is the way it will always go. Recall Bunyan’s “Interpreter’s House”.  Passion gets all his now, but Patience waits on and receives a greater reward. Passion is left barren, empty-pocketed, and forlorn. Patience receives all he longed for and more.

Zephaniah is like a cliff notes version of the minor prophets. He summarizes the message which the faithful prophets had proclaimed. First, God will judge the wicked. Second, God is the God of the whole world and so there is nowhere to hide from Him. Third, the only escape is to seek the Lord in meekness. In other words, the proverb rings true: “Surely he scorneth the scorners: but he giveth grace unto the lowly (Pro 3:34).” The proud shall be brought low, but God will raise the humble up to glory and gladness. God will get the last word, and the last word will be set to heavenly music.

Judgement & Redemption

God’s judgement and our redemption go hand in hand. The faithful await God’s judgement on wickedness, as a means of attaining their deliverance and redemption. 

This is unfurled with great glory when Christ comes and takes the brunt of God’s judgement that was due to us, for we were God’s enemies. You can only be saved if first your sin is defeated. So, Christ died for you. He took your judgement, so that you might enjoy the redemption freedom He purchased for you.

A Royal Lineage

Remember that Zephaniah begins this book by trotting out his ancestry.com findings. His connection to the royal lineage is highlighted in the opening verse. Those kings and princes listed there either failed miserably to reform the people, or else played a large role in willfully corrupting the people. 

But as Zephaniah concludes his prophecy, he tells of how God will be the King in the midst of His people. He begins with a reminder of the failures of both the good and evil kings of Judah. He concludes by declaring that “great David’s greater Son” will use the Gentile nations to gather scattered Israel back to Him (Cf. Num 27:17). While David’s glorious songs, and Solomon’s lavish wealth were Israel’s ancient glory, the coming Messiah would turn men from every nation to worship the Lord, enjoying His songs over them, delighting in His blessing, grace, and favor.

Your Sins Are Forgiven

As with the whole Bible, the message of Zephaniah is that you are proud sinner, deserving God’s wrath. But for those whom God chooses to humble, who then seek Him with the rest of those He has chosen to gather unto Himself, they are given a bright promise which outshines the sun. God will take away all your shame, all your proud boastings, all your abuses of His law, all your crimes against your neighbor. God will not only forgive you, but He shall delight over you. 

This might seem a bit much. A bit over the top to describe God as singing over us a like a love-struck bridegroom would serenade His bride. But the Gospel is over the top. It is good news. It is the news that your sins are forgiven, and God looks upon you, not with a cloud of brooding suspicion, but with joy.  He has taken away your shame. God loves you. God loves His bride. Because His Son endured all the wrath you deserved, and has now gathered you to Himself. God has turned back your captivity before your very eyes (Zeph. 2:7, 3:20), so gather together to sing, and feast, and dwell in safety, for your God has redeemed you.

Jesus in Your Heart

Jesus in Your Heart

One of the best truths of the Gospel is that Jesus lives in our heart. What we mean by this is that He sent His Holy Spirit to dwell in us and so that from the inside out He can change us more and more into looking and talking and acting like Jesus.

But it is important to know HOW Jesus lives inside of us. It isn’t because of your last name, or because your Grandpa was a pastor, or you have enough quarters in your piggy bank, or because you tell really funny jokes, or because you have lots of verses memorized.

Jesus lives in your heart by faith. That means that you don’t look at how good you are, but you look to His promise to forgive your sins as the only way to be saved from the punishment of your sins.

The Fire & Fury of the Living God

The Fire & Fury of the Living God

Introduction 

The prophetic ministry is not an extra-curricular activity of some believers. Rather, preaching is a part of our corporate worship. We affirm that in the reading and explanation of God’s Word, we are hearing God speak to us. But man would rather reach for the volume knob of his distractions. But God will be heard, and if these are the echoes of His ways, what will you do when He thunders?

The Text

1 The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah. 2 I will utterly consume all things from off the land, saith the LORD. 3 I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD. 4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;  . . . 

Zephaniah 1:1-18

Summary of the Text

Zephaniah begins with a personal lineage, which appears to intimate that he’s related to the royal family; there’s also an important mention of polar opposite kings of Judah: godly Josiah and his wicked father Amon. This locates when this prophecy was given––~626BC (v1). Then commences the announcement of God’s coming wrath, which is described in all-encompassing terms; reminiscent of God’s global judgement in Noah’s day (cf. Gen. 6:7) (vv2-3). Judah and Jerusalem are brought into the crosshairs, and we begin to see why God is readying to unleash His holy wrath on the whole world: worship of Baal and the heavenly host persists (Manasseh’s influence), mixed in with a fair helping of swearing by both the Lord and Malcham, and plenty of apathetic apostasy (vv 4-6).

The Jews should lay their hand on their mouth if they think to object to this sweeping judgement, because the oft foretold “day of the Lord” was now imminent (v7). God Himself has prepared a sacrificial meal and invited His guests. The twist here is that Judah will be the sacrifice, and it would seem that the summoned guests are the nations (Cf. Jer. 10:25) which God has brought to “devour” Judah (v7b). 

Certain groups are held up as epitomizing the offenses which God is coming to punish: the royal family who have arrayed themselves in “strange apparel” (v8) (Cf. 2 Ki. 10:22, Isa. 3:18), and those who “leap/rush over the threshold” in order to obtain plunder for their masters’ house (v9) (Cf. 1 Sam. 5:5). Think Prince John and the Sheriff of Nottingham. Lest the commoners think they are somehow so insignificant as to escape the Lord’s notice, Zephaniah describes the cries and howls which will issue across Jerusalem when this ruination comes (vv10-11). 

God will be thorough in His search for evildoers, and there won’t be a crevice in which to hide; those who had been dismissive of former prophetic warnings won’t be able to be dismissive anymore (v12). Judah will be wholly plundered, and all the deuteronomic blessings whisked away (v13).

Zephaniah echoes and summarizes earlier prophets’ warnings of “the day of the Lord.” It is near. It is terrible. It is an inescapable reality (vv14-16). As one economist once shrewdly pointed out: “If something cannot go on forever, it will stop.” This judgement will be devastating, and neither their silver nor gold will deliver them. The fierce fire of the Lord’s jealousy is upon them and He is thundering down upon them to expel them from the land, and wish them, “good riddance (vv17-18).”

The Exceeding Sinfulness of Sin

One of the most damning effects of sin is that we call evil good, and good evil. Sin is so wicked because not only do we trespass in the commission of the sinful act, but we sin by telling ourselves that the sin is necessary, even right. Not only do we sin, we redefine our sin. We buttress ourselves against what our guilty consciences witness against us.

Zephaniah presents us a vivid picture in response to man’s temptation to paper over his sin. God is coming, candle in hand, searching every nook and cranny of Jerusalem to find those who had grown indifferent to the Lord’s claim over that Holy City. God is shown here as hunting down and searching out those who have said in their hearts, “God isn’t going to do good or evil.” But as the Psalmist taught us, only the fool says in his heart, “There is no God.”

The Gospel Arc

Zephaniah’s opening salvo leaves no wiggle room for the  warm fuzzies of our modern evangelical nannies, which all too often rush in and comfort us with “There, there…God is love.” Some scholars bemoan how derivative this book is, because it borrows imagery from more gifted prophets like Amos and Isaiah. But we should see in Zephaniah a lovely succinctness––a prophetic bluntness––made to startle the complacent. His main objective is to disturb the complacent with a simple but vibrant warning. 

In some Christian circles it has become increasingly en vogue to avoid the bad news of the Gospel. They think presenting Jesus as merely an example of tolerance, love, and kindness is all the Church is called to. Good as those virtues are, they are not the ground of our salvation. Kindness is only good if defined biblically. Otherwise it becomes like a child who feeds the new puppy too much dog food simply because neither the child nor the puppy know how to stop. 

But, the Gospel, faithfully preached, must first make the unrepentant sinner miserable. That is the Gospel arc we see here in this short prophetic book: a shocking rebuke, a call to repentance, and then, and only then, the assurance of mercy to those who turn to the Lord.

In our age of self-esteem, this is avoided at all cost, even in many pulpits. Nevertheless, the prophetic denouncement of sins big and small, sins of the royalty and sins of the commoners, corporate sins and individual sins, and the just wrath that awaits such sins is meant to incite sinners to ask “What must I do to be saved?”

What Must I Do?

Trying to carve out God’s love as if it can stand apart from His justice is denying His immutability. It assumes that God’s love cannot be so fierce as to burn with the heat of a thousand suns when wickedness is allowed to flourish. God will not be pitted against Himself.

Instead of blushing at the severity of the prophet’s voice, or bubble-wrapping the bad news of the Good News we need to wince. The prophetic Word insists, “Don’t ignore the warnings. Don’t minimize them. Don’t scoff at them.” When God warns, the thing you must do is ask, “Is there anything else? Show it all to me!” Don’t look for refuge in comparison shopping your sin compared to other more grievous sins.

Some may want to balk at Zephaniah’s hyperbole. Isn’t he overdoing it? But often a pastor needs to wave his hands and say in simple terms, “Stop it.” Spurgeon once commented on the severe nature of Zephaniah’s prophetic book, “I bless the Bible for being severe with my unbelief.” Do you want God to “go easy” on evil? Do you really want a God who yawns at wickedness? Do you really want God to let the vilest men never be brought to justice?

The Lord’s City

Remember that this city which is at the epicenter of God’s global judgement, was His city. Judah had broken God’s law, neglected it, mixed it with idolatry, spurned it, and were indifferent to the covenant of their King. Now the King warns, by his messenger, that He’s coming to bring justice down.

So the question is, have you hidden sin way down deep, thinking God won’t care, God won’t notice, nobody was hurt? God has a claim on you. He will search it out. He will bring it out. He will expose it, and that is a grace. But remember, the only place to flee from the wrath of the Living God is in the Living God.

There are two perspectives on when these prophecies were given. Was it before Josiah’s reforms, or after? My position is that it is after, mainly because of the reference to the “remnant of Baal” in verse 4. That being the case, how much more damning is it that they made a good start, but compromised so quickly, got distracted so easily, and in the midst of a wonderful revival many among them tried to preserve just a sliver of their idolatry?

We have made a good start at reformation here in Moscow. But let us not grow weary, lest our reformation being corrupted by compromise become a greater weight of condemnation. Are you trying to dress in strange apparel? Are you upright in business or are you rushing over the threshold to plunder the poor? Are you operating under the assumption that when judgement comes you can hide from the Lord in some remote corner of the Idaho woods? The only place to turn, the only place to flee is Jesus, the true King. The only King who became sin for us, so that all of God’s righteous wrath might be poured out upon Him instead of you. The only King who can truly and fully reform His people. So do not undertake a merely carnal reformation. That’s just French revolution in slow motion. We want a reformation which only the Spirit of God can bring. We want a revival which is sparked by the holy fire of God.

Slave or Royalty

Slave or Royalty

Looking to your personal activity log as the basis of your peace and assurance is a recipe for either self-righteousness or self-pity. But looking to your track record is thinking like a slave rather than royalty. Slaves to sin think they need to get enough good works on the scales in order to outweigh their evil deeds. Slaves live in perpetual terror, and so scurry to appease their masters, their idols. Those idols never soothe their guilty conscience, but gladly sear it. Thinking like a slave swaps out the living God for dead idols. It creates a false security; “if only I do enough good, then my idols will be pleased with me.” Or it creates an endless fear of the whip; “I will never be free of these chains.”

But, those who are in Christ are joint-heirs with Him who is the crowned King of the world. You are no longer slaves to sin. You are no longer on the hamster wheel of self-determined morality. You no longer owe the slave-driving idols another drop of blood. All your sins are not only forgiven, but God has promised to forget them, and sink them to the bottom of the deepest ocean on Jupiter. Your acceptance into God’s presence is not based on your works, but on Christ’s blood which clothes you like a garment. 

To put it another way, both self-righteousness and self-pity are false gospels. One promises glory if you look the part of a moral, clean-shaven citizen. The other places the anvil of guilt on your shoulder and gives no relief. The Gospel of Christ is that your guilt is forgiven, and you are clothed in His glory. When we vacillate between self-righteousness and self-pity our testimony is either that of vain-glory or paralyzed fear. Is it any surprise that our prayers for reformation are ineffectual?

So have you fondled your good works with smug self-righteousness? Or have you moped in worldly sorrow over your sins? Slit the throat of both self-pity and self-reliance. Look to Christ. Stop thinking like a boot-licking slave. Stop living like a whipped dog. The Gospel is your manumission papers. You are free. You are the Emperor’s beloved brother and sister, and He now sends you forth to conquer your remaining sins in the power of the Spirit.

Always remember: your joy and assurance aren’t rooted in how well or how badly you did this week. You aren’t forgiven by being righteous enough, feeling badly enough, or anything other than faith in the saving blood of Jesus.

Set in Order

Set in Order

Introduction 

If you were to pick a word to describe the current state of affairs, what would it be? Disorder? Chaos? Fear? Confusion? A big mess? 

What about the current state of your own soul? Could you describe yourself as peaceful, full of joy, at ease in your conscience? Or is your inner man a hairball of guilt, shame, disordered desires, and fear of judgment? It is clear that all around us and within us things are all out of order. The nub of the matter is: how do we get things back into order?

The Text

Titus 2:11-15

For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

Summary of the Text

Paul sent Titus to set things in order in Crete (1:5), an island nation which was notorious for being, to use the technical Greek term: scumbags. Even Epimenides the philosopher noted how the Cretans were “alway liars, evil beasts, slow bellies (Tit. 1:12).”

But Paul insists that because Christ, the grace of God which brought salvation, has now appeared to all men, mankind is obliged to learn a lesson (2:11). The lesson being taught is that in denying our sinful cravings, we are to live sober, righteous, and godly lives (2:12). We deny our lusts and pursue holiness by looking to the glorious appearing of the Lord Jesus (2:13); and when we look to Jesus we must think of the redeeming work He accomplished for us (2:14). He did this to purify us to be a set apart people who are zealous for good works (2:14). And Titus is tasked with proclaiming this truth with force and authority, regardless of the disdain that may befall him for it (2:15). 

Good Works

Paul wants the Cretan church, under Titus’ oversight and by his example, to be busy with good works. Paul’s very greeting emphasizes that our faith and the truth accord with godliness (1:1). Some among them had professed to know God, but had shown themselves in regards to good works to be reprobate (1:16). Later on, Titus is to told to be a pattern of good works (2:7). Christ’s redemption purifies His people to be set apart to and zealous for good works (2:14). The Gospel which Paul proclaims is that we are not saved by our works of righteousness but according to God’s mercy (3:5) and by the kindness and love of God as displayed by sending His Son (3:4); all this is so that the Cretans “might by careful to maintain good works (3:8).” The believers under Titus’ care were to “learn to maintain good works” so that they would not be found unfruitful (3:14).

Paul, the great Apostle who formulated for us the glorious truth that we are not saved by our works of righteousness but by God’s grace alone, insists that though we are not saved by our good works, we are saved in order to do good works.

Arranging Skeletons

All of our current cultural chaos is the direct result of man trying to set things in order without the the regenerative power of the Holy Spirit. We are like paleontologists in a dinosaur graveyard just imaginatively assembling bones according to what we think the creatures must have looked like.

Our politicians try to arrange the dead bones of racial animosity into a semblance of peace and justice, and all they get is dead works of racial hostility, envy, and bitterness. When you try to simply do good works so that men think well of you, all you are doing is polishing the dead bones of self-righteousness to be displayed in a museum, which sooner or later will get cancelled anyway. Dead hearts make dead works. Dead men make dead laws. Dead bones make dead cultures.

But Paul tells Titus that he is to set things in order by preaching sound doctrine. The Gospel preached is the only way for mankind to be arranged properly. To put it another way, the Gospel is a setting of things in order.

The Good News is that the grace of God which brings salvation has appeared to all men. It teaches us to slit the throat of our disordered and depraved desires, and to zealously pursue good works. This is what Jesus redeemed us for, that by Him our sin might be forgiven and defeated, and our good works truly received by the Father. After all, Christ’s redeeming work gives us a new heart, by the regenerating and renewing power of the Holy Spirit (3:5).

So, are you in disarray? Are you fearful of all the derangement in our culture? The Gospel sets it all in order. It tells elders what sort of men to be (1:6-9), and how aged men are to bear themselves (2:2). It tells older women to teach younger women how to keep their home, love their husbands and children (2:3-5). It teaches young men to be sober and grave not hooligans given to every impulse (2:6). It has servants obeying their masters with fidelity (2:9-10). It reminds you of your foolish enslavement to lust and malice (3:3), and how you were re-ordered by the kindness of God (3:4).

And it can do all this and accomplish all this within you and within the church––and even within a nation––because God the Father, sent His Son to die for your sins, and the Son sent the Spirit to give you a new heart that you might be busy with good works. You are given a new heart because you have also been given a new identity. You are no longer a Cretan. You are no longer to be known by your lies, your lusts, your fears, or your follies. You have been set in order, by the renewing grace of the Holy Spirit, which lifts up the Lord Jesus who died to forgive your sins and who is your righteousness.

Ben Zornes