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Isaiah warned us and Jesus repeated it - it's hypocritical to honour the Lord with your lips while your heart is far from Him (Isaiah 29:13; Mark 15:8).  It's something I pray about every Sunday, "As I preach or pray or sing, may my lips and my heart be set on the Lord Jesus."

But there's another danger.  We can react the other way and disdain anything 'external'.  We say to the world: "I reject 'works', I'm all about the inward life."  And so we're constantly taking our spiritual temperatures.  We neglect ritual (as though it always leads to ritualism).  And we start to think of faith as a thing - the one really meritorious work!

The faith-works polarity becomes, in our thinking, an internal-external polarity.  Internal - good.  External - bad.  We start to imagine that mental acts are good old grace while physical acts are nasty old law.

But that's not how it is.  There can be a crippling legalism of the heart (ever felt it?) and there can be a wonderful liberation in gospel rituals (ever experienced that?).

Take communion.

Please.

No but seriously, take it.   Because here is a gospel ritual which, because it is external, brings home the grace of Jesus all the stronger.

We are not (or at least we should not be!) memorialists. Jesus has not left us a mental duty with the bread and wine as mere thought prompters.  We have been left a meal.  To chew.  And to gulp down.  There are motions to go through.  And they are the same motions we performed last week.  And the week before that.

But here's the thing - these motions are means of God's grace and not in spite of their externalism but because they are external.  Here is a gift that comes to you from outside yourself.  And it comes apart from your internal state.  But nonetheless it is for you - sinner that you are.

So take it regardless of whether your heart is white-hot with religious zeal.  Take it regardless of whether you are really, really mindful of the gravity of it all.  And as the minister prays the prayer of consecration and your mind wanders... oh well.  Don't ask him to start again.  Go through the motions I say.  Your heart is meant to catch up with the motions.  That's why the motions were given.  Because our hearts are weak and not to be trusted.

So allow the Word to come to you from beyond.  Allow Him to love you first. Don't disdain 'going through the motions.'  For many on a Sunday -  those grieving or sick or gripped by depression - they need to be carried along by these motions.  And for all of us - if we're going to be people of grace, we need these externals.

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Isaiah warned us and Jesus repeated it - it's hypocritical to honour the Lord with your lips while your heart is far from Him (Isaiah 29:13; Mark 15:8).  It's something I pray about every Sunday, "As I preach or pray or sing, may my lips and my heart be set on the Lord Jesus."

But there's another danger.  We can react the other way and disdain anything 'external'.  We say to the world: "I reject 'works', I'm all about the inward life."  And so we're constantly taking our spiritual temperatures.  We neglect ritual (as though it always leads to ritualism).  And we start to think of faith as a thing - the one really meritorious work!

The faith-works polarity becomes, in our thinking, an internal-external polarity.  Internal - good.  External - bad.  We start to imagine that mental acts are good old grace while physical acts are nasty old law.

But that's not how it is.  There can be a crippling legalism of the heart (ever felt it?) and there can be a wonderful liberation in gospel rituals (ever experienced that?).

Take communion.

Please.

No but seriously, take it.   Because here is a gospel ritual which, because it is external, brings home the grace of Jesus all the stronger.

We are not (or at least we should not be!) memorialists. Jesus has not left us a mental duty with the bread and wine as mere thought prompters.  We have been left a meal.  To chew.  And to gulp down.  There are motions to go through.  And they are the same motions we performed last week.  And the week before that.

But here's the thing - these motions are means of God's grace and not in spite of their externalism but because they are external.  Here is a gift that comes to you from outside yourself.  And it comes apart from your internal state.  But nonetheless it is for you - sinner that you are.

So take it regardless of whether your heart is white-hot with religious zeal.  Take it regardless of whether you are really, really mindful of the gravity of it all.  And as the minister prays the prayer of consecration and your mind wanders... oh well.  Don't ask him to start again.  Go through the motions I say.  Your heart is meant to catch up with the motions.  That's why the motions were given.  Because our hearts are weak and not to be trusted.

So allow the Word to come to you from beyond.  Allow Him to love you first. Don't disdain 'going through the motions.'  For many on a Sunday -  those grieving or sick or gripped by depression - they need to be carried along by these motions.  And for all of us - if we're going to be people of grace, we need these externals.

.

Without looking at James 2 see if you can remember which way around his body/spirit illustration goes.

Is it:

Body / Spirit = Works / Faith

or is it:

Body / Spirit = Faith / Works

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In other words, does faith enliven our works or do our works enliven our faith?

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Got the difference?  Made your choice?

Ok, now you can check.

Surprised?

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5

This is the last in our series looking at various doctrines through the lens of the David and Goliath story. (The other four stones were: preachinggrace, faith and election)

Here we consider why it is that the concept of reward is not counter to the doctrines of Christ alone, grace alone and faith alone.

So let's ask: Why do people consider the concept of reward to be a potential threat to the doctrines of grace?  Well, often the argument runs something like this:

  • Grace means that everything is a gift
  • If everything's a gift then there's no room for merit (you can't earn gifts)
  • Reward is based on merit (otherwise it's not reward it's just random)
  • Therefore, grace means there's no room for reward.

But is this really the definition of grace with which we want to begin?  The whole burden of this series has been to show that Christ - our David, our anointed Champion - needs to be at the heart of our thinking.  And so we saw that preaching is not simply lifting our eyes to some general divine battle plan but focussing us on the King who wins the battle for us.  Grace is not basically God's empowering of our work but something completely outside ourselves - the victory of our Champion.  Grace is, at heart, Christ's work for us, to which we contribute nothing. Grace alone is effectively just another way of saying 'Christ alone.' It is the affirmation that the victory is secured by Christ without us having lifted a finger to help.

Now with this definition of grace - is there room for reward?  Well yes.  Think of how the Israelites plundered the Philistines

When the Philistines saw that their hero was dead, they turned and ran.  Then the men of Israel and Judah surged forward with a shout and pursued the Philistines to the entrance of Gath and to the gates of Ekron. Their dead were strewn along the Shaaraim road to Gath and Ekron. When the Israelites returned from chasing the Philistines, they plundered their camp. (1 Sam 17:51-53)

On the basis of David's victory they plunder the Philistines.  Without the victory they would all have died.  In victory none of them could claim credit for securing it.  But in response to it, some will have chased hard, killed many and brought back much plunder.  At the same time it's conceivable (though we're not told and I don't think this happend) that some may simply have gawped in wonder at the victory of David and barely moved an inch.  Both kinds of soldiers win the day.  Some participate in the victory more fully.  That's really the very simple point I want to make with this post.

Again it emphasises that faith is not synonymous with inactivity!  We get these strange ideas about faith since we're used to playing off faith against works all the time.  We say things like 'I'm not saved by my works, I'm saved by my faith' - which is a really unhelpful way of framing things.  It makes it sound like faith is the one meritorious work (an internal mental act) that I summon up to earn salvation.  The message becomes - "Don't do works (external physical acts), do faith (internal, mental acts)!"  And then we get our knickers in a twist worrying that any external, physical acts are necessarily worksy.  But no. 

Think about Numbers 13.  The spies come back from the promised land with grapes like basketballs.  Caleb and Joshua say "We should go up and take possession of the land" and the people stay put.  A distinct lack of physical activity. Perhaps they were worried about earning the promised land!  Was this a rejection of works and an instance of faith?  No it is utter faithlessness through and through.  Not going up is faithless in Numbers 13 and going up is faithless in Numbers 14.  Why?  Because of the LORD's promise.  He promises success in the first instance and failure in the second.  Their response to the promise is what constitutes the faith/works divide.  Inactivity can be utter unbelief.  Tremendous striving can be pure faith. 

Faith is receiving the promise appropriately.  In Anders Nygren's phrase, faith is being conquered by the gospel.  In 1 Samuel 17 terms, faith is looking at the giant fall and understanding who it is who's won - your brother and king.  From faith - which is simply looking away from self to the Victorious King - may flow all kinds of things like cheering (emotions) and plundering (good works).  And if you've really seen the victory it's pretty hard to see why you wouldn't cheer and why you wouldn't plunder.  But cheering and plundering doesn't win the battle - the king does.  "Faith" is just another way of directing our attention away from ourselves (even away from our joyous response to salvation) and fixing it solely on the Saviour.  The fruit of this faith will come forth in all manner of affections and works which are the organic outflow of the work of Christ alone.  In 1 Samuel 17 terms the plunder comes from:

  • the victory of the king alone
  • is empowered by the bread of David (v17ff)
  • and is the natural overflow of praise which necessarily attends seeing the victory aright.

Now Christ expects us to go hard after reward.  Otherwise, why dangle it in front of us??  (e.g. Luke 19:17!!)  But just as we're expected to rejoice, so too with pursuing reward, we simply do not have the resources in ourselves.  Nor is it an abstract providence that grants us divine energies to rejoice and to plunder.  Rather it is a focus again on the Champion, our Brother, that will produce both the shout and the charge into enemy territory.

So having looked again at our triumphant King... Go in war to love and serve the Lord.

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