Message from Malachi
A Prophetic Warning to the Church
Dealing Treacherously with Those We Love
“For the Lord God of Israel says that He hates divorce, for it covers one’s garment with violence.”
Beginning in Malachi 2:10, there is a shift from God’s chastisement of the priests to His reproof of the people in general. Lack of priestly leadership, it seems, is no excuse for unfaithfulness to the Lord. However, sheep follow the shepherd. So judgment begins, as the Scripture states, in the house of the Lord, with the shepherds, the priests, and the preachers of today (1 Peter 4:17). Malachi employs some strong words in this chapter to convey God’s dealings with His people and their attitude towards Him. He uses treacherously five times in 8 verses. We also find profane or profaning, abomination, and God saying He literally hates something. Those two words alone, God and hate, should get our attention.
These are strong words for erring people.
Why Do We Deal Treacherously with Each Other?
The first question God directs to the people in Malachi’s day, and to the church today, is “Why do we deal treacherously (or, unfaithfully, deceitfully, traitorously) with one another?” (Mal. 2:10). Why do we betray each other? Why do we deceive, mislead, and victimize each other? Why do we hold each other, especially within the Body of Christ and in our own marriages, with such contempt, disdain, and disrespect? Why do we, as brothers and sisters in Christ, as family, heavenly siblings, those chosen by God and created in His own image, profane the Lord by destroying His children, those for whom He died, by our unfaithfulness to each other? Why would we do that?
Our answer is, of course, we don’t. We categorically deny any responsibility or knowledge of the offense. But God sees it differently. He says all of His people, Judah, Israel, Jerusalem, have “profaned the Lord’s holy institution which He loves.” And what institution is that? we ask. Marriage. And how have we profaned marriage? We have “married the daughter of a foreign god” (Mal. 2:11).
At this point, most of us would look at the national statistics and our own experience and know we stand guilty regarding our rejection of the sanctity of marriage. We, the church, divorce each other as fast as those outside the church, sometimes even faster. It’s now so hard to find someone who is still the “husband of one wife” to serve as our pastor, deacon or elder that we go to great efforts to redefine what “husband of one wife” means so more people in our congregation can qualify (1 Tim. 3:2; Titus 1:6). And, as the church, we do this to our own shame and peril.
One Man, One Woman, One Lifetime
This passage, primarily, deals with the marriage covenant— one man, one woman, for one lifetime— and how the people and priests in Malachi’s day, and in our own day, have forsaken and profaned it (Mal. 2:11). Divorce is the greatest betrayal most will ever experience in their lives. And the children of divorce, those who suffer the most, carry the scars of that betrayal to their graves, often inflicting their pain and hurt on their own children. Divorce becomes a generational curse, children suffering for the pain of their parents.
Because divorce has become such a part of the fabric of our church life, we’ve become desensitized to it. After all, every family I know has been impacted by divorce. Everyone, including my own. My parents divorced. My wife’s parents divorced. My only brother divorced, and on and on it goes. And since “familiarity breeds contempt” we have turned a blind eye to what God says about divorce.
Malachi is our wake-up call.
Worship, Church-life, and Divorce
The permissive, tolerant, “don’t ask, don’t tell” attitude towards the sin of divorce by the priests in Malachi’s day, and from the pulpits today, is the reason the church is in the shape it’s in regarding marriage. Pastors today tend to shy away from controversial topics that may incite the congregation and divorce certainly is top of the list. But truth is to be proclaimed from the pulpit and from the man of God regardless of how uncomfortable that truth may be. Pastors, priests, and shepherds are to preach “the whole counsel of God” (Acts 20:27) and not simply what the people want to hear (2 Tim. 4:2-3). Pastors today should view the sanctity of marriage much like Nehemiah did when he rebuked the marital infidelity of the priests and drove the grandson of the high priest from his presence because he had “defiled the priesthood and the covenant of the priesthood and the Levites” (Neh. 13:29). His crime? He had divorced his wife to marry another woman, a foreign woman (Mal. 2:11). Where are the men of God today who will not allow divorce as an option among those he shepherds!
When Malachi speaks of the “daughter of a foreign god” (Mal. 2:11) he is referring to a woman who is not from Israel nor holds to the beliefs and values of the people. He’s talking about a pagan woman, one the Lord warned would lead His people to worship foreign gods (Ex. 34:11). It’s a classic case of mixed marriage, being unequally yoked, a believer with a non-believer, which God explicitly forbids (2 Cor. 6:14). God is speaking about a believer, one under covenant, who divorces his own wife to marry a pagan, a heathen, someone who is not a believer (Mal. 2:10). And this sin, dealing treacherously with your spouse, had crept into the camp of Israel while the priests, the watchmen and shepherds of God’s people, did nothing to stop it. In fact, they encouraged divorce and were divorced themselves. Same can be said of the church and the pastors today.
But why is this so important?
Simply put, as hard as it is to accept, God says He will not receive your worship if you are unfaithful to the “wife of your youth” (Mal. 2:13). Why? Because “He hates divorce” (Mal. 2:16). Cut and dry. Not open to negotiation or compromise or political correctness.
God says the man who divorces his wife and marries the “daughter of a foreign god” will be “cut off” from Him and His people since he is fully aware, willfully aware, of what he is doing. Then that very man, while showing such contempt to His covenant, has the arrogance, the audacity, the blatant hypocrisy to come and bring an offering to the Lord and expect God to be pleased (Mal. 2:12). Not gonna happen.
Malachi 2:13 reads:
And this is the second thing you do: You cover the altar of the Lord with tears, with weeping and crying; So He does not regard the offering anymore, nor receive it with goodwill from your hands.
Regardless of how much emotion you put into your worship of the Lord, even with tears and weeping and crying, God will not hear you nor receive your worship as long as you profane His covenant. In what way are we profaning His covenant? you ask. “Because the Lord has been witness between you and the wife of your youth, with whom you have dealt treacherously (or, unfaithfully, deceitfully, traitorously); Yet she is your companion and your wife by covenant” (Mal. 2:14).
In other words, until this sin of treachery and betrayal against our spouse is made right, God and the church can go no further. They stop at this point. The pride and belligerence of those who are called by His name (Isa. 43:7), those who defiantly refuse to change their attitudes about something God calls an abomination (Mal. 2:11), must be confessed and repented of. Must. Why? Because God “hates divorce” (Mal. 2:16). He hates divorce because it is the breaking of a covenant between a man and a woman (Mal. 2:14), between two who are now one flesh (Mal. 2:15; Gen. 2:24), and the violation of an oath given before God of our vow, our pledge, and our solemn promise of faithfulness in marriage (Mal. 2:14). It’s the very definition of dealing treacherously with each other (Mal. 2:10).
There’s no middle ground with God on this issue. None. In fact, it might be that the anemic spiritual condition of the church in the West, and of you and me as Believers in Christ, is caused by our willing acceptance of divorce as a viable option in relationships covenanted by God— which is the furthest thing from the truth. In fact, the Bible gives us only two acceptable reasons for divorce: sexual immorality (Matt. 5:32, 19:19) and the abandonment of a believer by an unbeliever (1 Cor. 7:15). No where do we find popular phrases like: irreconcilable differences, incapability, or lack of fulfillment, as reasons for divorce.
How Did We End Up Here?
How did we get in this place?
By lowering our standards and accepting the political correctness of this fallen age more than the unchanging truth of Scripture (James 4:4). By leading our churches via consensus and not by the truth of God’s Word. In essence, as our congregations begin to experiment with divorce, instead of standing tall and strong for the truth and offend those who are sinning, we change our preaching and morph our Biblical standards just enough to keep those in dire need of repentance coming back. We want to make church comfortable, even for those in the very throes of sin. And in doing so, we systematically diminish the holiness of God and the covenant relationship of marriage. “After all,” we say, “it’s the loving thing to do. We don’t want to offend anyone.”
Really? Looks like the only One offended is the Lord.
There’s a conversation that takes place in the movie Courageous that sums up the attitude of the church today regarding divorce. If you’ve seen the movie, you’ll recognize the following. And if you haven’t seen the movie, you need to watch it today.
David: I had a good dad, I guess. I mean the guy wasn’t perfect. My parents split up when he had an affair. But I think he regretted it and I struggled with it for a while. But, you know, divorce just comes with the territory now.
Nathan: I disagree, man. Divorce happens because you make it an option.
David: Nathan, you don’t always know what’s gonna happen. People change. You can’t always work stuff out. Sometimes you need to part ways.
Adam: I think I agree with Nathan. People don’t fight for their marriages anymore.
The church needs to step up, to take charge, to boldly lead in the fight to save our marriages. Why? Because divorce can no longer be accepted as an easy option for the believer in Christ. We, as the people of God, desperately need the blessings of God to once again freely flow in our churches, families, and in our nation. And tolerating what God calls an abomination is not the way to make that happen.
Evil is Not Good in the Sight of the Lord
One final thought. Are you tired of hearing and reading messages like this one? Are you weary of preaching that makes you feel bad, uncomfortable, or uneasy? Would you rather come to church, or read a post, and be blessed and told how good and wonderful you are?
Sure you would. Most people would. In fact, that’s what they wanted in Malachi’s day. But God had another idea.
Malachi 2:17 reads:
Statement: You have wearied the Lord with your words;
Question: Yet you say, “In what way have we wearied Him?”
Answer: In that you say, “Everyone who does evil is good in the sight of the Lord, and He delights in them,” or, “Where is the God of justice?”
Just so you’ll know, the Lord doesn’t delight in those who sin and do evil. In fact, His Word says just the opposite, “God is a just God, and God is angry with the wicked every day” (Psalm 7:11).
Repent of the sin that separates you from His blessing and enjoy the freedom only He can give.
As I’ve studied John 7, I’ve become somewhat fixated at verse 46. This verse has spoken truth to me and has forced me to face some blind spots, some shortcomings, some failures in my relationship with my Lord Jesus. And these failures come in the form of childlike trust. Or my lack of childlike trust in my Lord.
Let me set the scene for you.
As Jesus was preaching His Word to the unbelieving crowd gathered in Jerusalem for the Feast of Tabernacles (John 7:2), the Pharisees and chief priests were conspiring together to have Jesus arrested and removed from their midst. They did not want the Romans involved, at least not yet, so they ordered the Temple officers, or Temple police, to “take Him” when the opportunity presented itself and bring Him back to them for trial (John 7:32).
It appears the officers shadowed Jesus for a least one full day, maybe more, before returning to the Pharisees empty handed. In John 7:32, they are given the command to “take Him” and at least one other day passes by the time we get to John 7:37 when Jesus stands up on the last day, the great day of the feast, and offers His “thirst, come, and drink” invitation. They listened to Jesus for at least one full day. They also heard the promise of the Holy Spirit swelling to rivers of living water to those who believed (John 7:38-39). And something in the words of Jesus changed them.
The crowd who heard Jesus’ message was divided (John 7:43) as to what to think about the man. Some said He was the Prophet and others the Christ. Still others couldn’t make up their mind and argued about Old Testament prophecies concerning the Messiah and how many, if any, Jesus fulfilled (John 7:40-42).
But the officers weren’t divided. They listened and they knew and they returned to the Pharisees without Jesus, without excuses, empty handed. When the Pharisees demanded, “Why have you not brought Him?” (John 7:45). They simply replied, with bewildered expressions on their faces, “No man ever spoke like this Man!” (John 7:46). Yes, no man had the words of truth like Jesus and no man ever said the things Jesus said.
No one. Ever.
They Believed Jesus at His Word. Do We?
I wish I could trust the words of Jesus more than I do. I wish I had the faith to believe everything He said, even the hard stuff. For example, in Matthew 6:33 Jesus promised, “Seek first the kingdom of God and His righteousness, and all these things shall be added to you.” And what things was Jesus talking about? For starters, the very things I worry and fret over: my life (Matt. 6:25), how will I provide for my family (Matt. 6:31), and what the uncertain future holds (Matt. 6:34). But Jesus clearly said if I seek His Kingdom and His righteousness first, before anything else, then He will take care of my needs. As a good and gracious Lord, He will provide food, shelter and clothing for me. And not only that, but He said He knows me so well that the very hairs on my head are numbered (Matt. 10:30). Not counted, numbered. He know and loves us that much!
But that’s a hard thing to believe. And I don’t know why.
Jesus says if I, being evil, know how to give good gifts to my children, how much more will my Heavenly Father give good gifts to me? (Matt. 7:11). Why is this truth so hard to live by? Why is it so hard to believe?
These officers were listening to Jesus speak while they were strategizing for the best time, the most opportune moment, to arrest Him and bring Him back bound to the Pharisees. But His words changed their heart. His words changed their view of life, their view of true, eternal authority, and their view of their purpose, meaning, and destiny. They were no longer pacified with the temporal, passing, transitory trinkets of life— now they were enamored with the Kingdom of God, and the King Eternal.
What Did They Hear Jesus Say?
One, they head Jesus proclaim, over and over again, He was sent from God (John 7:28-29). Not sent by God, but sent from God. This implies a pre-existence with the One who sent Him. You and I can be send by God. But Jesus was sent from God. And there is a great difference between the two.
Two, they heard Jesus say His life was not His own, but was planned, ordered and arranged by God (John 7:6). Jesus said everything is in His Father’s hand and He was here to do His Father’s will. In fact, the very words these guards heard Jesus speak came from the Father, and not from Jesus (John 7:16-17). Jesus spoke and modeled true submission to authority.
Three, they heard Jesus say that He, and He alone, was the answer to man’s deepest needs. He invited the guards to come to Him and drink and let Him satisfy their thirst for peace, joy, and purpose in this life (John 7:37-38). Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6).
Four, they heard Jesus say He comes to offer them the greatest blessing imaginable (John 7:38). He promised the gift of the Holy Spirit, the Third Person of the Trinity, to live inside of each of them, to take up residence as our deposit, our guarantee of our future inheritance to come in Him (Eph. 1:14).
And the officers were so mesmerized by the words of Christ, so thankful for what they heard, they went back to the Pharisees empty handed, willing to suffer whatever consequences awaited them. But they didn’t care. Because they had been in the presence of the Living Lord Jesus and had learned to trust Him at His word.
I pray that you and I, the church, would learn to do the same. To simply trust Him at His word.
After all, “No man ever spoke like this Man!” (John 7:46).
Since we have established the fact that salvation is a spiritual experience and can also involve the emotions or feelings, the question to be asked is what happens when the salvation experience is devoid of any change in emotion or how someone feels? What happens when the person never feels anything, no change, nothing new, after they pray the “sinner’s prayer” and ask Jesus into their heart? What does that mean?
I know, just the mention of the “sinner’s prayer” gives one pause, doesn’t it.
What is the sinner’s prayer and what does it mean? What is a proper “sinner’s prayer”? What specific words have to be spoken in order for true salvation to take place? How much of the actual prayer does the sinner need to quote properly in order to get saved? What’s a passing grade? And how much of the prayer do you really have to believe to make it into heaven? After all, we don’t want to miss the cut by just a few points.
See the confusion? Let’s take a look at the “sinner’s prayer” together.
The Sinner’s Prayer: What it is
In the church today, evangelism is often focused on simply getting someone to say a prayer or a formula that we believe always leads to salvation. Why? Because we have reduced the glorious gospel of the Lord Jesus Christ to a short creedal statement of mere facts about Jesus, or redefined it as a set of steps or laws, much like a cake recipe, one must follow. If we can get the person to pray the formula or recite the facts, or just agree with us while we mouth the magic words, then our theology states salvation has taken place. Why? Because, we reason, they have “confessed with their mouth the Lord Jesus”— and we assume “have believed in their heart that God raised Him from the dead”— hence, we conclude they “will be saved” (Rom 10:9). And, to be fair, a casual look at this Scripture could give you that impression.
This prayer, popularly known as the sinner’s prayer, can vary widely in how it’s administered or recited, but always includes some required key elements in order to make it valid. It’s a prayer that fulfills the confession requirement in Romans 10:9. And we just assume that to confess means to pray and believe what we feel are key components about Christ and His nature and His atonement. It becomes a sort of short mini-catechism or dwarfed creedal statement.
One of the key requirements in the sinner’s prayer are some words that indicate the person understands they are, in fact, a sinner and in need of salvation. This is obvious. In this part of the prayer they would acknowledge their sin and guilt before the Lord and confess they have fallen short of what God’s intention was for them (Rom. 3:10, 23). There would also be an understanding of their eternal state apart from Christ and His forgiveness and a distinction between heaven, the desired place, and Hell, the default place (Rom. 6:23).
Another required component in the sinner’s prayer would be the understanding of what God has provided for them through His Son Jesus Christ in order to have their sins forgiven and forgotten. The prayer would include some words that acknowledge the fact that their sins were imputed to Christ and His righteousness was imputed to them and they are trusting in His completed work for the atonement for their sins.
The sinner’s prayer might go something like this: “Lord, I know that I am a sinner and that I have lived my life for myself and not for You. I confess my sins before You and ask that You forgive my sins because I believe that Jesus paid the penalty for my sins for me when He died on the cross. I believe that Jesus is the Son of God and that He was raised from the dead on the third day and I’m asking You to come into my life to be my Lord and Saviour. I renounce my life of sin and self and accept the healing and cleansing that only You can give. Thank You for hearing my prayer and forgiving my sins. For the rest of my life I want to love and serve only You. Amen.”
Then, as far as we know, we assume the person praying the prayer was sincere and, therefore, is now saved. But the Scriptures tell us the evidence of salvation is not a verbal prayer, no matter how sincere that prayer may be, but fruits that only the Holy Spirit can bring (Matt. 7:17-20). But as not to get sidetracked, we’ll look into the evidence of true salvation at a later time.
The Sinner’s Prayer: What it isn’t
The sinner’s prayer is not an incantation or mantra that always leads to salvation. More often than not, it leads to a false sense of security for the unbeliever and literally innoculates them from true salvation. It can function as the billboard to the wide road that leads to destruction Jesus warned us about (Matt. 7:13). Let me explain.
For the past century or two we have been taught, both in seminary and from the pulpit, if a person says the sinner’s prayer they are saved. And, under that assumption, we quickly baptize them to somehow “seal the deal” without any observable evidence of their salvation— no changed nature, no redeemed affections, no spiritual fruit, nothing. We simply accept them at their word and on the authority of the prayer just prayed and forge ahead as if everything was fine.
But when warning sirens go off and they say something’s wrong, they don’t think they’re saved, or they begin to doubt the magic prayer worked, we ignore their pleas and chalk it up to Satan “just trying to make you doubt what God has already done in your heart.” We point to Romans 10:13— “Whoever calls on the name of the Lord will be saved”— and say, “Did you call on the name of the Lord? Are you a whoever? If you did, according to this verse, you’re saved! So just believe it and don’t worry about how you feel. The feelings will come later.”
Really? So it’s more like the Amway slogan of “just fake it until you make it.” No, I believe salvation, as we’ve stated before, radically changes every aspect of your life, and so much so, that you would know experientially if you had truly died and been raised to a new life in Christ (Rom. 6:4).
Reciting or memorizing historical facts about Christ does not, of itself, lead one to salvation. For example, at the end of a Sunday service a young man walks down the aisle and tells the preacher he wants to get saved. The preacher would, most likely, say something like this:
“Young man, do you believe Jesus is the Son of God?”
“Do you believe He died on the cross, was raised on the third day, ascended into heaven, is seated at the right hand of the Father, and is coming again in glory?”
“Yes, I do.”
“Are you asking Him to forgive you of all your sins and inviting Him to be the Lord of your life?”
“Yes sir, I am.”
“Great. Then repeat this simple sinner’s prayer with me and you’ll be saved.”
But Satan could also recite these same historical facts about Jesus. He could even pray most of the sinner’s prayer and still not receive the gift of salvation. How can that be if the sinner’s prayer saves?
“Satan, do you believe Jesus is the Son of God?”
“Absolutely! I know it to be a fact.”
“Satan, do you believe He died on the cross, was raised on the third day, ascended into heaven, is seated at the right hand of the Father, and is coming again in glory?”
“Yes, I know what He did on the cross and all about His resurrection. And I also know, and dread the day, when He will come back in glory. I know all these things to be true.”
“Satan, are you asking Him to forgive you of all your sins and inviting Him to be the Lord of your life?”
“No. I will not bow my knee to the Lordship of anyone but me.”
As you can see, salvation is much more than a simple prayer, it’s an acknowledgment, a life-long commitment, a fervent trust, a submission, originating from the very core of our being, that Jesus is Lord. We focus on the confession part of Romans 10:9 because it’s easy, and not the object of that confession, the Lordship of Christ, because it’s so hard. Simple, yes. But very hard. For it’s only belief, or faith, in the object of that confession, Jesus is Lord, that brings about salvation and not the simple confession itself.
That if you confess with your mouth (the confession) the Lord Jesus (the object of the confession) and believe in your heart that God has raised Him from the dead, you will be saved (Romans 10:9).
To restate, there’s more to salvation than just mouthing the sinner’s prayer. And we would all like to think by repeating the sinner’s prayer the seeking person is actually declaring to God their total reliance on Christ as their Lord and Saviour and trusting in His completed work on the cross as all sufficient. And we also understand there are no magical words needed to be said in order for salvation to take place. Why? Because salvation is by faith through grace in Christ alone, plus nothing and minus nothing (Eph. 2:8). But there’s more.
The Sinner’s Prayer: The Caboose of Salvation
The reality is that a believer is actually saved before they even utter the first words of the sinner’s prayer. Are you shocked? You shouldn’t be. It’s not the prayer that makes a sinner a Christian, it’s the prayer of a sinner, already now a Christian, giving God glory by testifying what He has already done in their life. And what has the Lord already done? Election, the effectual calling of the sinner to Himself, conversion, regeneration, and much more. Sound confusing?
Regeneration and conversion have already taken place by the time the sinner places His faith in Christ and, based on that faith, utters the words of the sinner’s prayer. Plus, the very faith placed in Christ is faith given by God for that very purpose. Why? Because Scripture states, “there is none righteous, no, not one; there is none who understands; there is none who seeks after God” (Rom. 3:10-11). So the only way someone seeks for God is if God places that desire for Him in them. And the only way we can place faith in Christ, faith we don’t have in and of ourselves, is if God gives us the faith to place in His Son. Because on our own, as Romans 3:10-11 teach, we would not seek God and would not have saving faith to place in the work of Christ. It’s all a gift from Him, a sovereign act of grace.
From start to finish, from election to glorification, salvation is all God. And since this is true, then we’re saved before we even utter the first words of the sinner’s prayer.
Are you confused? Does it seem strange to you?
We’ll look into this topic in greater detail, next.
Previously we looked at the three phases or tenses of salvation— past, present, and future— from the golden chain found in Romans 8:29-30. We can sum up what we’ve discovered as follows:
Past – Justification – Separation from the Penalty of Sin
Present – Sanctification – Separation from the Power of Sin
Future – Glorification – Separation from the Presence of Sin
But there’s so much more in these few verses. Let’s take a look at them one more time. Romans 8:29-30 reads:
For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.
Once again, this golden chain, as it is called, goes from eternity past (foreknew, predestined) to eternity future (glorification) and includes the point in between where we become aware of our salvation (justification). Some of these links in the golden chain of salvation can be personally experienced by each of us emotionally. Some, we can only appropriate by faith. And this is where confusion enters into the equation.
Faith, Feelings or Something Else?
For centuries, since the Reformation, the church has preached salvation by grace through faith— plus nothing and minus nothing (Eph. 2:8). And this, without a doubt, is true and orthodox. The church has tenaciously fought against adding anything to salvation and somehow cheapening Christ’s sacrifice on the cross or deeming it less than sufficient to redeem those He died for. To add to the completed work of Christ is, in itself, one of the greatest forms of blasphemy. But we will look at that topic in detail in the future.
In addition, to guard against the deception and false salvation that can come when emotions are added to the salvation mix, over the last century and a half much of the church has equated any emotions as of the flesh and the antithesis of faith. In other words, faith is non-emotional. Faith is the opposite of emotions or feelings. And, if our faith is centered on our emotions and not on the tenets of the Gospel, then true salvation doesn’t take place and the emotional, recent convert is still dead in their trepasses and sins (Eph. 2:5).
But not all of that is true. Yes, if someone’s faith is placed in their emotional feelings, such as tears at the altar or a euphoric sensation of bliss or peace, and not on the completed work of Christ on the cross, true salvation doesn’t take place and the individual is still in their sins. That’s a given. But that doesn’t mean faith and feelings are mutually exclusive and cannot even be together in the same room. The Scriptures simply don’t teach that matter is bad and spirit is good, like ancient Gnosticism, nor that all emotions are evil and the opposite of faith. Why? Because repentance and conversion and the dying of the old man and the resurrection of the new man can, and should, be a spiritual and an emotional experience.
This exchange of the old life for the new life should impact the very depth or core of the repentant sinner (2 Cor. 5:17). Salvation and the imparting of the Holy Spirit as our guarantee of our future inheritance with Christ (Eph. 1:14) should dramatically affect the entire person: physically, spiritually, emotionally, morally, socially, and intellectually. There’s not a single door in our makeup that Christ will not now invade. The Holy Spirit now takes up permanent residence in our lives and will create in us “rivers of living water” (John 7:38).
So salvation is by faith through grace and not of any human work (Eph. 2:8) and is first experienced by us at justification (Rom. 8:30). It’s here, at justification, that we first become aware of our cleansing by the blood of Christ and the fulfillment of His promise to give us the Holy Spirit (John 14:15-17; Acts 2:38). It’s at this point the crushing gravity of our sins are revealed and we understand, maybe for the first time, that we are guilty, condemned, and sentenced to an eternity of torment in Hell for those very sins. Our utter hopelessness is paraded before us. Our supposed good works, our ace in the hole, our own self-righteousness, is now seen for what it really is— filthy rags, refuse and putrid garbage (Isa. 64:6).
We repent of our sins, our failures, our arrogance, pride and rebellion and receive, by grace through faith, the forgiveness provided only by the death of Christ— an eternal forgiveness and reconciliation offered by Christ alone. Conversion takes place. Regeneration. And now we take the faith God sovereignly provides us and place it in the hands of the living Lord Jesus believing, above all else, that His death atoned for our sins, satisfied our eternal debt with God, and were paid in full (1 John 2:2). As Jesus said from the cross, “It is finished!” (John 19:30), or “Paid in full!” Our sins were imputed to Him and His righteousness is imputed to us and we are free, forgiven, saved and justified in the sight of God (2 Cor. 5:21).
Sorry, but what we just described, the salvation experience, would also involve your emotions as well as your spirit. Just look at the emotions involved in repentance alone.
And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil (Luke 7:37-38).
You also have the prodigal son (Luke 15:11-24) and Zacchaeus (Luke 19:1-10) and many other examples of those whose repentance of their sins was accompanied by great emotion. Emotions of joy, emotions of gratitude, emotions of shame, emotions of hope. They run the gambit.
So, you ask, “What is this so important? Why are we making such a big deal of this?”
The reason is simple, part of our golden chain of salvation can be experienced by us in real time, in the flesh, emotionally. We know for example, and not just on blind faith, when justification took place in our lives and the old man died to sin. We can also know, looking back, of God’s effectual call on our lives when we could sense Him moving us towards Him. Any testimony you hear will include elements of God’s effectual call. “I was listening to the radio and, well, I don’t know… something a preacher said just resonated with me. I couldn’t get it out of my mind. Later, when I came to Christ, I realized God was calling me to Him long before I actually came and surrendered my life to Him.”
The entire journey of sanctification can be known emotionally as well as spiritually. We know when we fail God and we know when we can feel His pleasure. We know when we are convicted of our shortcomings, driven to our knees in repentance, suffer the grieving of His Spirit for some selfish sin, and can feel the joy and exhilaration of experiencing a renewed relationship with Him. We’ve all experienced some, or most, of these and we know when they happen. They are both spiritually and emotionally appraised.
On the other hand, glorification is something we can only know by faith. And so is God’s foreknowledge and His predestined us to be conformed to the image of His Son (Rom 8:29). We accept these on faith since we have no emotional way of knowing or confirming when they happened or if they happened to us at all. Some of the golden chain is known spiritually by faith alone and some is known spiritually by faith with an accompanying emotional aspect to it. No, make that a wonderful emotional aspect to our salvation. After all, simple love is more that faith, it is also emotion
But what happens when someone claims to be saved, to love Jesus more than anything, and yet has no, none, nada, zero emotional affection to the Lord, His church, His Word, or other Believers? What would we say about a person like that? Are they saved? Or, are they just quiet, not a people person, private, withdrawn, an introvert, stoic, or maybe… “Uh, I don’t like to talk in front of people”? What happens when someone tells you they love their wife and kids more than anything but feel nothing towards then? Do they really love their kids? Are they a liar?
Or maybe they are deceived?
We will look deeper into this issue next.
“It may be that the Deity can forgive sins, but I do not see how.” – Plato
In Romans 8 we have what is commonly known as the golden chain of salvation. It goes from eternity past (foreknew, predestined) to eternity future (glorification) and includes the point in between where we become aware of our salvation (justification). Romans 8:29-30 reads:
For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.
This golden chain also speaks of the three tenses of our salvation: past, present and future. In essence, “I was saved, I am being saved, and I will be saved” all accurately and Scripturally describe salvation, or the phrase “you are saved” found in 1 Corinthians 15:2. Let me explain.
Justification – Free from the Penalty of Sin
In the past, God saved us from the condemnation of sin, or the penalty of sin. He did this on the cross and it is appropriated to us at the moment of our conversion— when we believe, in faith, the words of God regarding the Gospel and our faith was “accounted (or, reckoned, imputed) to him (and us) for righteousness” (Rom. 4:22). This is called justification. It’s defined as a legal act whereby God views our sins as forgiven in Christ and then views Christ’s righteousness as now belonging to, or imputed to, us. It is the point in the golden chain when God “declares us to be righteous” in His sight (Rom. 5:9; Gal. 3:24).
Justification separates us from the penalty of sin and it is the time when we first become aware, personally and experientially, of our salvation. We know something has changed in us, some sort of “new birth” has taken place (John 3:3), our old man has died and the new man is now alive and we are now dead to sin but alive to Christ (Rom. 6:11). For us, this is where our salvation begins. This is when we say, “I have been saved”— it is the time when my sins were forgiven by the blood of Christ. This is the past tense of our salvation.
Sanctification – Free from the Power of Sin
The present, active tense of our salvation is called sanctification. It’s in this phase or tense when we are separated from the power of sin that previously ruled over our lives and we are in the process of being conformed to the image of Christ (Rom. 8:29). It’s the “I am being saved” aspect of our salvation. It’s when we desire to walk like Him (1 John 2:6), to think like Him (1 Cor. 2:16), and to live like Him (Gal. 2:20). It’s the maturing process of our salvation when we learn, often gradually and by trial and error, to put off the old man in practice and continually put on the new man and grow in our likeness to our Lord (Eph. 4:22-24).
Sanctification can be defined as a separation unto God, and is the same Greek word, hagios, as holiness. So we are separated unto God in holiness, to reflect His nature and to be holy as He is holy (1 Peter 1:13-16). It has an eternal component to it whereby we are eternally and positionally separated unto God, once and for all, by the blood of Jesus Christ at salvation (1 Cor. 1:30). But it also involves the practical, day by day, experience of separation unto God by obedience to the Word of God and faithfulness to the commands of Christ while we wait for the Lord’s return. In essence, through the sanctifying work of the Holy Spirit the Believer, through trials and hardships, temptations and testings, or the everyday ups and downs of life, is transformed into the image of Christ (Rom. 8:29) and free from the power of sin. Thus sanctification is the present, on-going, real-time, current aspect of salvation for the Believer.
Glorification – Free from the Presence of Sin
In the future, in the “I will be saved” phase of salvation, the Believer will be forever freed from the presence of sin. Forever freed. This final removal of the presence of sin in the lives of all Believers is called glorification and will take place at the Lord’s coming when His glory and honor and praise and majesty and holiness— literally all His wonderful characteristics and attributes, will be realized in each Believer (Rom. 5:7).
According to Philippians 3:20-21, our true citizenship is in heaven with our Lord and when He returns He will “transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.”
How do We Live in the Past, Present and Future?
So how are we to live knowing our salvation as revealed in the past, present and future? How are we to spend our days serving our King knowing what glory awaits us with the Lord? Consider and reflect on the words of John, the Apostle Jesus loved (John 13:23), as he answers this very question:
Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure (1 John 3:2-3).
We are to purify ourselves, just as Christ is pure. We are to be holy, just as Christ is holy (1 Peter 1:16). We are to walk according to the Spirit and not according to the flesh (Gal. 5:16) as we take every thought captive in obedience to Him (2 Cor. 10:5). We are, in other words, “once darkness, but now you are light in the Lord. Walk as children of light” (Eph. 5:8). And how do we do that? By striving to discover what is acceptable to the Lord (Eph. 5:10) and what the will of the Lord is (Eph. 5:17)— and then obediently following, without looking back (Luke 9:62).
Amen and amen.
Come Lord Jesus.
The following is the Gospel, the good news, the euangélion in the Greek, that we are blessed to preach to all the nations. Are you faithful in proclaiming the wonderful Gospel of God to others?
And, if not, why?
In accordance with the Father’s good pleasure, the eternal Son, who is equal with the Father and is the exact representation of His nature, willingly left the glory of heaven, was conceived by the Holy Spirit in the womb of a virgin, and was born the God-man: Jesus of Nazareth (Acts 2:23; Heb. 1:3; Phil. 2:6-7; Luke 1:35).
As a man, He walked on this earth in perfect obedience to the law of God (Heb. 4:15).
In the fullness of time, men rejected and crucified Him. On the cross, He bore man’s sin, suffered God’s wrath, and died in man’s place (1 Pet. 2:24, 3:18; Isa. 53:10).
On the third day, God raised Him from the dead. This resurrection is the divine declaration that the Father has accepted His Son’s death as a sacrifice for sin. Jesus paid the penalty for man’s disobedience, satisfied the demands of justice, and appeased the wrath of God (Luke 24:6; Rom. 1:4, 4:25).
Forty days after the resurrection, the Son of God ascended into the heavens, sat down at the right hand of the Father, and was given glory, honor, and dominion over all (Heb. 1:3; Matt. 28:18; Dan. 7:13-14).
There, in the presence of God, He represents His people and makes requests to God on their behalf (Luke 24:51; Phil. 2:9-11; Heb. 1:3, 7:25).
All who acknowledge their sinful, helpless state and throw themselves upon Christ, God will fully pardon, declare righteous, and reconcile unto Himself (Mark 1:15; Rom. 10:9; Phil. 3:3). This is the gospel of God and of Jesus Christ, His Son.
Wait no longer. Go to those whom God has placed in your life and share with them the Gospel of God and of Jesus Christ. Nothing else matters.
From The Gospel’s Power and Message by Paul Washer.