Sin: a definition from the parable of the lost (prodigal) son

"Here, then, is Jesus' radical redefinition of what is wrong with us. Nearly everyone defines sin as breaking a list of rules. Jesus, though, shows us that a man who has violated virtually nothing on the list of moral misbehaviors can be every bit as spiritually lost as the most profligate, immoral person. Why? Because sin is not just breaking the rules, it is putting yourself in the place of God as Savior, Lord, and Judge just as each son sought to displace the authority of the father in his own life."

Tim Keller - The Prodigal God

3 simple truths from 1 simple phrase

Matthew 16:18, "And I tell you, you are Peter, and on this rock (the rock being the confession of Peter that Jesus is 'the Christ, the Son of the living God.' 16:16) I will build my church, and the gates of hell shall not prevail against it." (ESV)


1 - The church is God's possession. ('...I will build my church...')

God's possession of the church gives the church infinite value. The church is a special, called out assembly of people chosen by God, for God.

2 - The success of the church is guaranteed. ('...I will build my church...')

God's plan for building, sustaining, and glorifying Himself through the church cannot be frustrated.

3 - God, not man, is the builder of the church. ('...I will build my church...')

Since God is the builder man can in no way take credit for building it. He chooses to use men, but God is the catalyst behind the construction of the church.

Forgive and Forget: is it really that simple?

A friend recently made this comment.  “I think that the level at which we understand forgiveness shows the level at which we understand the gospel.” Personally, I believe this to be a very accurate statement because the gospel of Jesus Christ is essentially a gospel of forgiveness. Brian Zahnd, in his book Unconditional? said that “if Christianity isn’t about forgiveness, it’s about nothing at all.” (Zahnd, p. 2) Christ came to earth as a man and died so that his church might be forgiven of their sins. Jesus lived a life of forgiveness. Even as he was being killed Jesus cried out, “forgive them (his murderers) for they do not know what they are doing.” The gospel is a gospel of forgiveness and the extent to which we understand forgiveness reflects the extent to which we understand the gospel.

There is a cliché about forgiveness that has been making the rounds for years now. This cliché is one that is harmful to our understanding of true forgiveness. It misrepresents the very character of God and the gospel which he brings to us in Jesus Christ.

The cliché is “forgive and forget.” The logic is that if God forgives and forgets (by the way  – the word “forget” is used to refer to an “inability to remember”) our sins, then we must do the same. Jeremiah 31:34 is the verse most often cited for this opinion. The second half of the verse reads as follows: “for I will forgive their iniquity, and their sin I will remember no more.” A strictly literal interpretation demands the interpretation of forgive and forget. But is that what is really being said here?

When one asserts that God forgives and forgets and that we must also forgive and forget there are two issues that must be dealt with. Two issues that would seem to be very serious. One issue is on a practical level and the other is on a theological level.

The Theological Issue

The first issue I want to address is the theological issue. How does the idea that God actually forgets match up with the doctrine of God’s omniscience? Can an all-knowing God really forget something? Can an all-knowing God really cease to know something? The obvious answer is “no” because the moment that God ceases to know something (anything) he ceases to be omniscient. In the Gospel of John 16:30 the disciples said to Jesus (who was also God), “we know that you know all things.” He knows all things.

So then, what about Jeremiah 31:34? Is this verse in error? Not at all! When God says that he will “remember no more” he is referring to a covenant with the sinners. He does not cease to remember the sin, but chooses, at the moment of forgiveness, to treat the repentant sinner as if the sin had never occurred.

If we were to look in depth at the doctrine of justification we would discover that it is very similar to forgiveness. The essence of justification is that God no longer treats the believer as if he is sinner, but the sinner is given the righteousness of Christ and is therefore treated as being sinless. The fact of the sin remains, but God chose to treat Christ (by killing him on the cross) as if he had been the sinner, and treat the believer (now being justified) as the sinless one. Think about it. If God had chosen to forget or ignore the problem of our sin and had not provided a payment for it, he would have violated his own justice. Since God cannot violate his own justice he could not ignore the payment of sin. But instead of holding the believing sinner accountable he forgave the believer and transferred the penalty to Christ.

It comes down to this. God cannot forget because it is the very nature of God not to forget. If he were to forget anything he would cease to be God. God cannot forget because to forget or ignore the sin and it’s penalty would mean that all men would still be damned to hell as the necessary consequence for our sin.

The Practical Issue

Time and time again in the New Testament we (as believers) are entreated and commanded to imitate Christ. “Be holy as I am Holy” is the most familiar of these. In the Lord’s prayer Christ provided us with a template of how to pray. In this prayer is the phrase, “forgive us our debts as we forgive our debtors.” The debt that we owe as human beings is the debt of sin, or rather the penalty of it. Christ essentially says here that we are to forgive those who are debtors to us in the same manner that Christ forgave us. Basically, forgive those who sin against us as Christ forgives us when we sin against him.

There are a few instances in my life, as I’m sure there are in all our lives, in which I have had to extend forgiveness to someone who had sinned against me. For those sins that did not affect or hurt me very much, I did not have much trouble actually forgetting. To this day I probably cannot recall every single person who has ever sinned against me or the specific manner in which they wronged me. I do, however, specifically remember some of the sins that others have committed against me. Those sins incurred hurt on me that will not easily (if ever) be forgotten. But, just because I am not able to forget the specific instance does not mean that I am unable to forgive. I am confident that every individual person reading this has had the same experience.

Forgiveness is a choice, not an ability to remember or forget. It is a choice and a promise to not condemn the person who has sinned against you.

Conclusion

As we look at forgiveness it is true that God “remembers no more” our sins. Not that he has divine amnesia, but rather that he promises to treat us as if we bear the righteousness of Christ. The same is true for us as we forgive others.

In the light of  true forgiveness, God’s love shines so much brighter. It thrills my soul that he loves me, not forgetting my sin, but in spite of my sin! We  truly do have an awesome God and an awesome gospel.

Forgive and forget? No. God offers a much better forgiveness than that!

Conflict: An Exercise in Humility and Forgiveness

                Every human being has at one point or another been confronted with conflict. It is an inevitable part of life. If you have never encountered conflict, you haven’t been alive very long. From the time a child exits his mother’s womb and enters this world he encounters conflict. Mother wants to sleep and baby wants to be fed. Conflict! The two-year-old wants to venture out onto the street by himself and Daddy wants the toddler to live to provide him with grandchildren. Conflict! Ethan and Tray (both three-year-olds) both want to play with the same toy. Conflict! Lucy and Emily (teenagers at the same school) both want to be captain of the volleyball team. Conflict! Tim and Aaron (interns at a law firm) both want the one permanent position left. Conflict! Grandma wants to visit the grandkids on the West Coast and Grandpa wants the two of them (and just the two of them) to take a quiet vacation to a cabin in Montana. Conflict! Conflict happens. From the time of infancy to the time we die conflict is there. It is part of life. If you are done having conflict, you are probably dead. 

                It is important to note that conflict cannot fit neatly into the boxes of “right” and “wrong.” Conflict is actually never “right” or “wrong.” It is simply a situation. Calling conflict “right” or “wrong” is similar to calling sickness “right” or “wrong.” Is it wrong to be sick? No. It could be that you sinned (ex. You may have disobeyed your mother and gone playing in the rain when she had specifically forbidden it) and that sin resulted in you becoming sick (ex. Because you played in the rain you contracted pneumonia). But the sickness itself is not “wrong.” It could also be that you become angry at God, or someone else, because you are sick. That is a sinful action, but again, the sickness itself is not “right” or “wrong.” Conflict is not either “right” or “wrong.” It is how you choose to deal with conflict that is right or wrong. Do you choose to deal with it in a self-pleasing manner or in a manner that pleases God?

The Root of Conflict

                In the book of James, we find a theological, yet practical, handling of the issue of conflict. James 4:1 (ESV) asks the question, “What causes quarrels and what causes fights among you?” The answer is given in rhetorical format in the second half of the verse. “Is it not this, that your passions are at war within you?” James shows us here that conflict, specifically “fights” and “quarrels”, happens when passions (desires/wants) collide. Two people + two desires = conflict.

James then continues on to closely relate fights and quarrels to selfishness (4:2-5) and pride ( 4:6). In fact fights and quarrels find their root in selfishness and pride.  If a simple conflict turns into a quarrel, it is undoubtedly because one or more parties involved are selfish, prideful, and unwilling to compromise.

The Remedy for Conflict

                Thankfully, James does not leave us hanging there, but goes on to provide us with a remedy for fights and quarrels (4:7-12). The first thing James says in this section is, “Submit yourselves therefore to God.” Submission? That’s an awfully hard thing to do. Yes, it is. Especially if you are proud.  But verse 6 tells us that “God opposes the proud.” Submission is an act of humility. And verse 6 also tells us that God “gives grace to the humble.”

Submission to God is an act of humility that empties the person of his claim to his or her rights or entitlements. You may say, “I have the right to be treated with respect by people.” James says that to avoid allowing conflict to become a sinful fight or quarrel you must submit your will and your desires to God. Remember, “God opposes the proud, but gives grace to the humble.” If you want to act biblically, and therefore receive God’s grace, you must act humbly and be submissive to God.

Examples of Conflict

                In the parable of the Lost Son (Luke 15:11-32) we find two examples of conflict. One handled biblically and one handled selfishly. The first example happens at the beginning of the parable when the younger son comes to his father and demands his portion of the inheritance. In essence, in that culture, he made it clear that he wished that his father was dead and that he had his money. This was a serious insult, especially in the Jewish culture where respect towards one’s parents was commanded by law and disrespect was punishable by death. The father, even after being highly insulted, responded graciously to his son and gave him his portion of the inheritance. This is the example of conflict rightly handled (at least as far as the father was concerned). Graciousness and humility were the overwhelming characteristics of the father in this situation. He had every right to refuse his son and even disown him for his insolence and disrespect, yet his response was one that was not concerned with his own personal hurt.

                The second example of conflict comes near the close of the parable. The younger son has realized the error of his ways and has returned home. The father has welcomed him with open arms and has thrown a party to celebrate the return of his wayward son. While this party was going on, the older son came in from the fields and heard the noise of the party and inquired as to the occasion. A servant told him about his brother’s return home and the excitement and joy of his father. The older son became indignant and refused to enter into the party. The father then, in love, came out and entreated his oldest son to come and join in the celebration. The son refused. His pride had been damaged by the fact that he had been a faithful son and yet his father had never thrown him a party such as the one that was thrown for the younger (wayward) son. Jesus closed the parable with the older son still standing outside the house and outside the party, indignant and prideful. He had not yet learned humility and, therefore, was unable to handle conflict biblically. He remained prideful and unforgiving in his heart.

Forgiveness: A Must

One of the keys to good conflict resolution is forgiveness. The most famous passage on forgiveness is probably Matthew 18:21-22 (ESV). “Then Peter came up and said to him, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy times seven.’ ” During this period in history, the Jew had kind of a “three strikes and you’re out” system. So for Peter to offer to forgive his brother seven times was being very generous. However, Jesus responds to Peter’s question by multiplying Peter’s estimated number by seventy. Now, most Bible scholars agree that Jesus was not aiming to set a definite number at which you were to cease in offering forgiveness. Jesus was rather seeking to make the point that we are never to cease in offering forgiveness. This kind of forgiveness echoes the kind of forgiveness that God has shown to Christians. 1 John 1:9 (ESV) says that “if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Whenever we fall in to sin, if we confess it, God is faithful to forgive. He doesn’t put a limit on his forgiveness and the scriptures make it clear that we are not to put a limit on our forgiveness either.

When we think about forgiveness biblically we will realize that we have no reason to hold anything against anyone else when we stop and consider how much we have been forgiven. We sinned against a holy and perfect God and He forgave us without limit. Anyone who sins against us is merely sinning against another sinful human being. How then can we justly withhold forgiveness?

So, how do we deal with conflict in a manner that glorifies God? We must respond with humility, submission, and forgiveness. Forgiveness requires that we have a humble and submissive attitude. A prideful heart will not be prone to forgive. May God grant us the humility to deal with conflict in a manner that brings glory to the Father, and humility to forgive as we have been forgiven.

Biblical Counseling and Its Neighbors: Conversations over the Fence - by Ed Welch

Biblical Counseling and Its Neighbors: Conversations Over the Fence

Ed Welch June 13, 2011

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Lines should always be drawn with care. They identify some as in, others as out. They may say that some are right, others are wrong. Yes, we could say that lines simply identify differences, but differences can be strongly held and quickly become moral imperatives. We are, indeed, schismatic by nature.

Scripture draws lines. There is a categorical difference between those who follow Jesus and those who don’t. Other than that basic line, however, Scripture tends to put us all in the same group. A murderer and a person with a quick temper? They are more alike than different—they live in the same neighborhood. Pharisees and me? Yes, my self-righteousness acts up every day.

So when we draw lines among Christians, we want to make sure that they are broken lines—porous boundaries, moveable fences—that serve to aid unity rather than disrupt it. This means, in part, that fences are opportunities to discuss both why the fences exist and how to keep fences from becoming walls.

Who Are the Neighbors?

Among Christians who are involved in counseling there are at least two distinguishable groups: 1.) integrationist (“Christian”) counseling and 2.) biblical counseling. This follows Eric Johnson’s suggestions in his book,Foundations for Christian Soul Care (IVP, 2007). Eric further breaks integrationists into two groups: conceptual and ethical, and biblical counselors into traditional (e.g. NANC—National Association of Nouthetic Counselors) and progressive (e.g. CCEF—Christian Counseling & Educational Foundation).

Eric’s distinctions make sense. These groups do sound different from one another. While all are clearly united in their desire to be faithful to Scripture, each group has its distinct vocabulary, emphases, methods, and interests. Each group does have a different “feel.” The problem is that differences easily morph into boundaries and walls. How does that happen? It happens if we simply do nothing. Walls don’t need hostility, they just need a little neglect.

Conversations, therefore, are essential. They can debunk stereotypes and sharpen both our theology and practice. They can make our theological infrastructure more explicit and remind us that we are really neighbors who share a common goal.

What Fence Divides Us?

What are the differences? As curious as it might sound, we are all still trying to sort that out. With biblical counseling and integrationists, a.k.a., Christian counselors, the discussion, up to this time, has been slow and difficult. It has been bogged down primarily around one question: “Do you—or don’t you—benefit from secular data?”

The conclusion of this debate has been, though with many nuances, “Sometimes you do and sometimes you don’t.” I don’t want to minimize the gains made by the many articles and books devoted to the question, but my point is that this question won’t identify the most important differences. This question doesn’t identify the fence.

There is so much left to do in order for us to have conversations that are mutually sharpening, and progress will continue to be slow. Counselors are busy people. We have enough to do with our conferences, continuing education, and reading within our own “camp.” Who has time to read what the neighbors have written?

If we do read books from outside our own camp, we can be quick to make judgments based on a turn of a phrase or a citation that makes the author guilty-by-association. We can so easily set up straw-men from neighboring camps and knock them over with a simplistic critique. Thoughtful interaction is rare.

I can think of perhaps three integrationists who have offered an informed critique of biblical counseling. Most judgments are based on an anecdote from the 1970’s or assumptions that are untrue. Perhaps, integrationists and Nouthetic counselors can say the same thing about those of us at CCEF.

How Do We Start the Conversation?

We start by doing what counselors do best. We listen and enter into the world of the other person (or in this case the other counseling perspective) in such a way that the person representing the perspective says, “Yes, that’s me. You understand.”

This isn’t easy, but most counselors have these skills. But what are we even trying to understand? What information is important? What will help us in this endeavor?

Listen to the Person’s Story

First, listen to the person’s story. How did this person, who now represents a particular perspective, get into counseling initially? What were some of the influences? Were they hurt by a counseling approach? Were they blessed by one?

I have spoken at a few secular conferences in which my blatantly biblical and Christ-centered presentation was well received, or at least politely received. Yet there have always been a few hecklers. When I have had an opportunity to speak with them their stories were very similar: they believed they had been hurt by pastors who ignored their pain or merely slapped a few biblical texts on it. If you discover this story, the task at hand is not so much to identify differences but to express your sorrow and perhaps even ask forgiveness.

Or consider another possibility. Let’s say the person you are speaking with believes that Alcoholics Anonymous saved their marriage. If you set off to find differences in your approaches you are essentially criticizing the person’s mother, and that’s rarely a good way to have a profitable conversation. We can hold our positions for deeply personal reasons.

Understand the Person’s Institutional Location

Second, understand the person’s institutional location. For example, a professor at a secular university will approach psychology in a different way than I would. Though we might share very similar values, our work sites will affect our perspectives on counseling and the questions we ask. If someone works for a state agency, he or she will have a different approach than someone who works at a church. Someone who ministers in a Baptist setting may approach counseling differently from someone in a Presbyterian setting.

Examine Theological Commitments

Third, since our counseling theory and practice ultimately rises from theological commitments, take on the hard work of examining these commitments. All counseling practice rests on a foundation of both explicit and implicit theology. Some of it we may be able to articulate, some of it is assimilated without our knowledge or even permission. The task is to X-ray our counseling practice and see the theological bones that support it.

Some authors will do most of this work for you. For example, Larry Crabb works hard to spell out his biblical rationale. Robert McGee in Search for Significance does the same. Whether you agree or disagree with the conclusions, you know where they stand. Usually, however, an author will offer a very sketchy biblical perspective and we are left with the task of drawing out and identifying the theological details.

If we make it through the first two steps, this third one might be the toughest. It takes familiarity with different theological systems and the skills to highlight key theological issues. The Journal of Biblical Counseling has dabbled in this.

For example, it included an article that suggested the trichotomist/duality distinction was an important one for identifying differences between biblical and integrationist counseling. Other articles tried to identify Jay Adams’ unique view of the biblical category of flesh and of habit as a way to ferret out differences between biblical and Nouthetic counseling. Many articles have addressed motivation theory, the interpretation of situational variables, and the counselor’s role—but without overtly identifying contrasts with other views. None of these, however, have created enough discussion.

What are the Next Steps?

How do we go about talking over the fence to our neighbors? One task ahead is to generate some of the theological categories that might be useful in identifying our differences. Some of my colleagues can probably do that better than me, but I am motivated, so I will plan to offer some suggestions soon, unless they do it first.

Join the Conversation (Added by BCC Staff)

How can we start constructive conversations over the fence between “Christian integration counselors” and “biblical counselors”? What might the benefits be? The potential pitfalls?

Peace in the Midst of Change

A lot is set to change in the next couple of weeks. New church, new city, new home, new job, new almost everything.  This change has been in the works for the past few months, but in just a few days my wife and I will start a whole new chapter of our lives together. As we prepare to move on I find it a great opportunity to look back at the chapter that is closing a thank God for the way that He has worked.

As of this past week Sarah and I have been able to celebrate my graduation from college, our one year wedding anniversary, and the announcement of a new addition to our family. We praise God for His sovereignty! There is no way that we would have chosen this time in our lives to be expecting a baby, but God is omniscient and knows what is best for us, even if it does seem to be a bit challenging. Philippians 4:6-7 are verses that have been good reminders that through our communion with God, we are given a peace that doesn’t make sense given the situation. We have many reasons (humanly speaking) to worry and to fret, but we have an even greater reason to simply rest in the promises of God.  We know that we are in His will and we know that He will glorify Himself through the circumstances that we encounter.

In three days we will begin a trip that will cover almost half the country on our way from Northern Wisconsin to Southern California. We will be taking up a new ministry opportunity there with a small local church.  We are excited to see what God will do in the next few years. 

Pujols: More Than The Game

               This book was of special interest to me for three reasons. First, I am a longtime baseball fan and Albert Pujols has been one of the most outstanding players of the past decade. Secondly, I have heard rumors that Pujols was of the Christian faith, as am I, and wanted to know for sure. Lastly, I was curious, supposing he was a Christian, what his view of sports was. It could be that he simply loved the game or that he looked at it as a means by which to share Christ.

                The book did far more than answered my questions and satisfied the curiosities that I had. Scott Lamb and Tim Ellsworth are great writers and I have long respected Lamb for his stand of biblical doctrine and philosophy.

                What impressed me most about Pujols is that he is a solid Christian and that he is not afraid to use his “platform” of baseball to find opportunities to share the gospel with others. Pujols also has a passion for down syndrome children that stems from his love for God and family.

                I would definitely recommend this book especially to those who have a love for sports and sports ministry. You will be challenged, inspired, and rebuked by the life of Albert Pujols.