A Sermon from Pr. Stuart Wood: Romans 6:3 -11 -- Dead to Sin
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Dear Brethren in Christ, the Holy Scriptures use three terms in regards to our great salvation – justification, sanctification, and glorification. Justification has to do with the fact that we have been saved in time past. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” (Eph. 2:8). Sanctification refers to the fact that we are presently being saved from the experiential hold that sin has had upon us. Thus Paul writes, “work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Phil 2:12, 13). Finally, glorification looks to the future when we shall be saved from all aspects of sin – in body, soul, and spirit. Jesus said, “But he that shall endure unto the end, the same shall be saved.” (Matt. 24:13). With justification, we have been saved from the penalty of sin. With sanctification, we are being saved from the experiential power of sin. And with glorification, we shall be saved from the very presence of sin.
Romans 6:3-11 begins a section in Paul’s Epistle to the Romans dealing with the doctrine of sanctification. The Apostle writes, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”
Now it is important to understand the context of this passage within the overall Book of Romans. The theme of Romans is the righteousness of God, as wrought by Christ through His perfect obedience, suffering, and death on the Cross, and as offered to us in the Word of the Gospel. Paul writes, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith.” (Rom. 1:16, 17). Paul points out that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Rom. 1:18). All men, both Jews and Gentiles, stand condemned before God, “for all have sinned, and come short of the glory of God” (Rom. 3:23). Therefore, the only way of salvation is through “the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference” (Rom. 3:22). Paul shows that it is by this foreign righteousness (as Luther called it), belonging to Christ but imputed to us by faith, that all men have ever been saved. He cites David and Abraham as examples of this way of salvation in Romans 4. Finally Paul shows how sure and secure this way of salvation is in Romans 5, concluding with the statement that “where sin abounded, grace did much more abound” (Rom. 5:20).
In Romans 6, Paul imagines someone raising an objection to what he has just said. This critic thus questions, “What shall we say then? Shall we continue in sin, that grace may abound?” (Rom. 6:1). In other words, “if what you are saying, dear Paul, is true, that “where sin abounds, grace does much more abound”, then what is to stop a person from sinning? Why not continue in sin, that grace might all the more abound? Here we see the danger of fallen human reason. Reason will often take a truth of Scripture, and draw a reasonable deduction from it that violates other Scripture. It will say, “if this is true, then it follows that this too must be true”. As the Calvinists wrongly conclude, “if it is true that God predestines only some to salvation, then He surely does not love all people”. Or as the Arminians falsely reason, “if God loves all people, then He surely did not choose only some to salvation, etc.” This is the voice of fallen human reason. It insists that its deductions are true and right, even though the Word of God plainly teaches otherwise. This is why we are to be “casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:5). Reason would charge the freeness and abundance of God’s grace as an actual license for sin. “Let us do evil, that good may come.” (Rom. 3:8).
We should also underscore that when this objector speaks of “continuing in sin”, he is not talking about the fact that all Christians still sin daily due to the weaknesses of their faith and of the flesh. No, the real Christian is grieved by his own sins, and longs to live righteously before the Lord. Like Paul, he “delights in the law of God after the inward man” (Rom. 7:22). He does sin, but he also always repents. “For a just man falleth seven times, and riseth up again” (Prov. 24:16). Rather, this objector is speaking about “continuing in sin” in an on-going unrepentant manner. Such a one is at peace with his sin, and has no intention of turning from it. To him the warning of Hebrews belongs, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” (Heb. 10:26, 27).
Paul now gives his answer to this objection from the voice of depraved human reason. As to “continuing in sin, that grace might abound”, he says, “God forbid. How shall we, that are dead to sin, live any longer therein?” (Rom. 6:2). Paul’s answer as to why a true Christian cannot continue in sin is that the Christian is “dead to sin”. This being “dead to sin” becomes the theme of the following verses, Romans 6:3-11. In verse 3 we see that we “were baptized into Christ’s death?” Verse 4, “we are buried with him by baptism into death”. Verse 5, “we have been planted together in the likeness of his death”. Verse 6, “our old man is crucified with him”. Verse 7, “For he that is dead is freed from sin”. Verse 8, “Now if we be dead with Christ, etc.”. And verse 11, “likewise reckon ye also yourselves to be dead indeed unto sin”. Our death to sin is mentioned in just about every verse. Thus, we can see that this death to sin is the key to Christian sanctification. But we must now ask two questions – 1) How do we become dead to sin?, and 2) What does it mean to be dead to sin? It is these two questions that Paul now goes on to answer in Romans 6:3-11.
In Romans 6:3-5 Paul answers for us the question, how do we become dead to sin? He writes, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Rom. 6:3, 4). Here we see that we were made dead to sin by being joined to Christ in the waters of baptism. As Luther often pointed out, baptism is no empty sign. Rather it is the effectual means by which God applies to us the atoning blood of Christ and causes us to be born again. It is a true “washing of regeneration” (Tit. 3:5). By it we have the sure and certain knowledge that we have been joined to Christ and are made partakers of the benefits that He has wrought in our behalf. Paul tells us here that via baptism, we were joined to Christ’s death, burial and resurrection. This is not just true of some of us, but of all of us, for he says, “so many of us as were baptized”. The Greek word is “hosos”, and means “all collectively”. Thus, this entire passage and all of the blessings it describes applies to each and every one of us who have been baptized. The certainty of our state of grace is founded upon the objective fact that we were baptized in accordance with the Word of God for the remission of our sins.
In verse 5 Paul further shows the intimacy of this union that God has effected though the waters of baptism between the believer and Christ. He writes, “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Paul uses an interesting Greek word here for the expression “planted together”. It is the compound word “symphytos”, taken from “sun”, meaning “with” or “together with”, and “phytos”, meaning “to make to grow”. So the word literally means that by baptism we have been “made to grow together” with Christ. This word is sometimes used for grafting a branch. For instance, Jesus said, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). When Jesus says that He is the vine, He means the whole vine, both stalk and branches. We are not just connected to Christ as branches, but He is in us as branches and we are in Him as the vine in the closest possible union. Paul says, “For we are members of his body, of his flesh, and of his bones” (Eph. 5:30). The members are not just connected to the body, but rather are inseparable from the body itself. Again, we are in Him, and He is in us in an incomprehensible, yet real and most intimate union. Our union with Christ is likened to the union of a wife with her husband. “They two shall be one flesh” (Eph. 5:31).
When Paul says that we are “planted together with” Christ, he used the Greek preposition “sun”, rather than the preposition “meta”, which also means “with”. He could have used either preposition, but “sun” expresses a stronger and more indivisible union. If I were to bake some biscuits, I might pull all of the ingredients out of the refrigerator and pantry and set them beside one another on the counter. Thus the ingredients would be “with” (meta) one another (in their own separate areas on the counter). However, if I were to get out a big bowl, and throw the ingredients all in together and mix them all up to make a single substance, then they would now be “with” (sun) one another in a more intimate and incomprehensible way. It is in this latter sense that we have been “planted together with (sun)” Christ. So in answer to our first question – how did we become dead to sin – the answer is by our baptism by which God joined us to Christ in the closest possible union. Thus His life is reckoned to be our life, His obedience our obedience, His death our death, His burial our burial, and His resurrection our resurrection.
Luther writes, “Christ is fixed and cemented to me and abides in me. The life I now live, He lives in me. Indeed, Christ Himself is the life that I now live. In this way, therefore, Christ and I are one… This attachment to Him causes me to be liberated from the terror of the Law and of sin, pulled out of my own skin, and transferred into Christ and into His kingdom, which is a kingdom of grace, righteousness, peace, joy, life, salvation, and eternal glory. Since I am in Him, no evil can harm me… But faith must be taught correctly, namely, that by it you are so cemented to Christ that He and you are as one person, which cannot be separated but remains attached to Him forever and declares: ‘I am as Christ’. And Christ, in turn, says: ‘I am as that sinner who is attached to Me, and I to him. For by faith we are joined together into one flesh and one bone.’” (LW, vol. 26, p. 167, 168).
We now want to turn to our second question – what does it mean to be dead to sin? We know that we became dead to sin when through the waters of baptism we were joined to Christ’s death on the Cross, and His death to sin is reckoned as our own death to sin. But what does this mean? Why is this important? Why does the knowledge of this death to sin help us to not “continue in sin”? In verses 4 through 11, Paul now gives us three practical benefits of this knowledge to help us in our own battle with sin. First, he tells us in verse 4 that death was not an end in and of itself. Rather it was a passageway by which we have now entered into a new kind of life. He says that the purpose of our being joined to Christ’s death was so “that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (6:4). This “newness of life” is taken from the Greek word “kainos”, meaning “a new kind of life”, that is, not a natural life, but a spiritual life. Just as we were “planted together” into Christ’s death, so we are now indivisibly joined to His resurrected life (cf. v. 5).
In a similar way Paul says to the Galatians, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20). Here again we see that Paul reckons himself as having died with Christ, but yet through death he says that he still lives. However, this new life (on the other side of death) is not solely Paul, but rather is a union of Paul and Christ, that is, “Christ liveth in me”. Elsewhere Paul writes, “For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col. 3:3, 4). All of this is to say that through our union with Christ’s death (which occurred at baptism) we have now entered Christ’s resurrected life and do now walk in what Paul calls “the newness of life”.
Luther writes, “I am not speaking about my death and crucifixion as though I were not alive now. I am alive indeed, for I am made alive by the very death and crucifixion by which I die. That is, since I am liberated from the Law, sin, and death by grace and faith, I am truly alive. Therefore the crucifixion and death by which I am crucified and die to the Law, sin, death, and all evils is resurrection and life to me. For Christ crucifies the devil, kills death, damns sin, and binds the Law. As one who believes this, I am liberated from the Law, etc. Therefore the Law is deaf, bound, dead, and crucified to me; and I, in turn, am deaf, bound, dead, and crucified to it. Thus I live by this very death and crucifixion, that is, by this grace or liberty.” (LW, vol. 26, p. 165).
Now this “newness of life” in which we walk is none other than the kingdom of God, mentioned some 70 times in the New Testament. It is that spiritual kingdom of grace and life that we apprehend by faith in the trustworthy witness of the Word of God. It stands in contrast to this earthly kingdom of sin and death that we apprehend through our five natural senses. It is a heavenly kingdom of light ruled by the power of God, as opposed to this earthly kingdom of darkness ruled by the power of the devil. When we were baptized, God “delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col. 1:15). We were “turned from darkness to light, and from the power of Satan unto God” (Acts 26:18). Christ “gave himself for our sins, that he might deliver us from this present evil world” (Gal. 1:4).
Imagine two fields in the country, with a road dividing them from one another. We’ll call the field on the left the kingdom of this world, ruled by a king named “sin”. The field on the right is the kingdom of God, the “newness of life”, ruled by a king named “grace”. The road is “death”, yea, even infinite and eternal death. By natural birth we were all born into the field on the left, the kingdom of this world. We are by nature sinners and do the will of our sovereign lord sin. Jesus said, “Whosoever committeth sin is the servant of sin” (John 8:34). No matter what we do we cannot escape our master except by the way of death. But as death is infinite and we are finite, we in our own persons would be swallowed up everlastingly in death if we go that way. But Jesus has provided the way out for us. Through His perfect obedience to the Law and His substitutionary suffering and death on the cross of Calvary for the sins of the whole world, He has opened a way of access through death into the field on the right, that is, the kingdom of grace. Through baptism, we are joined to Christ so that His death becomes our death and His life becomes our life. We are thereby transferred out of the old field and into the new field. We are no longer in Adam, but are in Christ. We are no longer in the kingdom of Satan, but are in the kingdom of God. We are no longer under the rule of sin, law, and death, but are under the rule of grace, righteousness, and life. Paul writes, “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Rom. 5:21).
Luther writes, “When by this faith I am crucified and die to the Law, then the Law loses all its jurisdiction over me, as it lost it over Christ. Thus, just as Christ Himself was crucified to the Law, sin, death, and the devil, so that they have no further jurisdiction over Him, so through faith I, having been crucified with Christ in spirit, am crucified to the Law, sin, etc., so that they have no further jurisdiction over me but are now crucified and dead to me.” (LW, vol. 26, p. 165).
So the first benefit of our being “dead to sin” is that we have now entered the kingdom of God and walk in “the newness of life”. Just as sin was a very real power working in our natural man to make us do its will, so grace is an even greater power working in our new man conforming us to the very image of Christ. How can we “continue in sin” who have such a power now working in us? But there is a second great benefit of our being “dead to sin” that Paul now describes for us in verses 6 and 7. He writes, “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.” The second reason why we cannot “continue in sin” is that we have been delivered from our sinful selves, our old man and our body of sin.
Now who is our “old man”? Jesus said, “Except a man be born again, he cannot see the kingdom of God… That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:3, 6). The “old man” is that natural man that is born of his mother’s womb, flesh born of flesh. It is all of who we are as in Adam. It includes not only our sinful body, but also our sinful mind, emotions, and will. It is the whole natural man. The “old man in Adam” stands in contrast to that second-born man, that “new man in Christ”, who is born not of flesh, but of the Spirit. This “new man” is holy and righteous, being born of a holy and righteous God. As the old man is ruled by sin, so the new man is ruled by grace.
Johan Gerhard, the great orthodox Lutheran theologian of the 17th century, gives a wonderful analogy of the old man and the new man. He points out that when Jesus made His triumphal entry into Jerusalem on that first Palm Sunday, He was displaying Himself as a king, but of a kingdom that was not of this world. In preparation of this event, Jesus sent his disciples to get a certain donkey “upon whom never a man had sat”. Matthew tells us that the disciples actually brought back two donkeys to Jesus, both a colt and his mother. Contrary to what we would expect, Jesus chose to ride on the little colt, towing the mother ass behind, rather than the other way around. Gerhard says that he did this to teach us about the “new man” and the “old man”. The “new man” is the little colt “upon whom never a man has sat”, but that the Lord Himself rules and directs according to His own power and will. The “old man” is the mother ass, whom we have to drag around with us in this life, but is no longer who we are. We are the colt, belonging to a new kingdom, and being ruled and directed by Christ our King. We are no longer the old ass, but must be tethered to her and experience something of her ornery and stubborn nature while we are yet in this world.
Paul says that our old man is crucified in order that “the body of sin might be destroyed”. The “body of sin” refers to our natural body as the domain in which sin still operates. Elsewhere, Paul calls it our “mortal body” (Rom. 6:12); “the body of this death” (Rom. 7:24), and “our vile body” (Phil. 3:21). The body is a mixed blessing. On the one hand, it is not yet redeemed and currently belongs to the kingdom of this world, the field on the left. On the other hand, it is that which keeps us in this world, and allows us the opportunity to be lights in a dark place for the sake of others. Paul said, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you.” (Phil. 1:23-24). In our passage Paul writes that our body has been “destroyed”. The Greek word for “destroyed” is “katargeo”, meaning “to be made of no effect”; “to be rendered null”; “to be removed from influence”. The idea is that when our “old man” was crucified with Christ (via the waters of baptism), then the body with its sins were removed from their influence and effect upon who we are as “new men in Christ”. The “body of sin” belongs to the field on the left, while our life is now hid with Christ in God in the field on the right. And Paul now adds the reason why the body of sin can not touch us. He says, “For he that is dead is freed from sin” (v. 7). The perfect tense indicates that we have been freed and that we remain freed from sin and all of its power. Why would we ever want to “continue in sin”?
Paul now gives us the third benefit that we receive from knowing that we are “dead to sin”. Having entered into the resurrected life of Christ and having been completely freed from our former sinful selves, we are now able to walk accordingly. He writes, “Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” (Rom. 6:8-11). Paul says that if it is true that we are dead with Christ, then it shall necessarily follow that we do now live with Christ in an indivisible union. What is true of Him is true of us. Just as Christ has once and for all crossed the threshold of death and lives exclusively unto God, so we too are done forever with sin and death, and live with Christ in the kingdom of God. Sin and death have no more dominion over Christ, and thus no more dominion over us. “If we live in the Spirit, let us also walk in the Spirit.” (Gal. 5:24). We are to “walk worthy of (literally, “in balance with”) the vocation wherewith ye are called” (Eph. 4:1). Paul says “Walk in the Spirit, and ye shall not fulfill the lust of the flesh” (Gal. 5:16).
Luther writes, “[Paul says], ‘There is a double life: my own, which is natural and animate; and an alien life, that is of Christ in me. So far as my animate life is concerned, I am dead and am now living an alien life. I am not living as Paul now, for Paul is dead.’ ‘Who, then, is living?’ ‘The Christian.’ Paul, living in himself, is utterly dead through the Law but living in Christ, or rather with Christ living in him, he lives an alien life. Christ is speaking, acting, and performing all of his actions in him; these belong not to the Paul-life, but to the Christ-life… He does not deny that he lives in the flesh, for he is doing all the works of the animate man. Besides, he is also using physical things – food, clothing, etc. – which is surely living in the flesh. But he says that this is not his life, and that he does not live according to these things. He does indeed use physical things; but he does not live by them, as the world lives on the basis of the flesh and according to the flesh, because it neither knows nor hopes for any life besides this physical life… For this [alien] life is in the heart through faith. There the flesh is extinguished; and there Christ rules with His Holy Spirit, who now sees, hears, speaks, works, suffers, and does simply everything in him, even though the flesh is still reluctant. In short, this life is not the life of the flesh, although it is a life in the flesh; but it is the life of Christ, the Son of God, whom the Christian possesses by faith… [This] inner man, who owes nothing to the Law but is free from it, is a living, righteous, and holy person – not of himself or in his own substance but in Christ, because he believes in Him.” (LW, vol. 26, pp. 169 – 172, 164).
So how do we “walk in the Spirit”, that is, walk as new men in Christ in the newness of life? The first thing Paul says is to know and affirm who you really are as a child of God. He writes, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom. 6:11). The Greek word for “reckon” is “logitzomai”, meaning “consider”, “count” or “regard” something to be true. It is a word of faith, calling us to “consider it as so”, “count it as so”, because God has said it is so. The word “reckon” is a present imperative, meaning that we are to “continually reckon” that we are dead to the reign and rule of sin, and that we are indeed alive unto the reign and rule of God through our union with Jesus Christ our Lord which came about by means of holy baptism. This is actually the first imperative in the entire Epistle to the Romans. It is the first time Paul has told his readers that there is something that we ourselves are to do. And that thing we are to do is to believe the Word of God, reckon that what God has said about us is most certainly true.
It is well-known that before his conversion St. Augustine had lived a very worldly and sinful life, including living with a woman out of wedlock for a number of years. After his conversion Augustine repented of his sins, grew in his knowledge of the Word of God, and sought to bring forth true Christian fruit unto the glory of God. One day, however, he came across his former mistress on a busy street in Rome. When he turned and started to walk away quickly, she called after him, “Augustine, it’s me! it’s me!” Quickening his pace, he called back over his shoulder, “Yes, I know, but it’s no longer me!” Augustine had learned this truth of “reckoning himself to be dead unto sin, but alive unto God through Jesus Christ our Lord”. To the Galatians Paul writes, “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” (Gal. 6:15, 16).
Knowing who we really are, in accordance with the Word of God, we are now to feed our new man in Christ and starve our old man in Adam. The food of the new man is the Word of God. Peter says, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet. 2:2). He says, “Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:18). Paul adds, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (Rom. 12:2). And just as we feed the new man so that he might increase, so we starve the old man so that he might decrease. Paul says, “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” (Rom. 13:14). The relationship of the old man to the new man is like an exceedingly dirty light bulb. The dirty bulb itself is like the old man. It is hopelessly bespeckled and besmirched with sin and is not able to be reformed. It is what it is. But when we are baptized, believing the Word of God for the remission of our sins, then this old bulb is as it were placed in the Gospel socket containing the power of the Word of God. By this power, our filament is lit and light begins to shine through the dirty bulb, even if ever so dimly. The lit filament is the new man, and as he feeds upon the power source (the Word of God) he begins to progressively increase in brightness. His nature ever remains the same. He is light by new birth, and continues to be light. But through feeding upon the Word of God, the new man is progressively manifested through the dirty bulb to the world. Paul writes, “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.” (Phil. 2:15).
Finally, Paul implies that we are to keep our eyes upon Christ. Our true life is now “in Christ”. “For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:27). If we have “put on Christ” (as a garment so to speak), then we are “in Him”. And since we are “in Christ”, we are to apprehend all things “through Him”. We do this via the Word of God, which as the Voice of the Shepherd, is indivisibly united with Christ. It is His Word, revealing Him as He really is. Thus, through occupation with the Word, having our minds renewed to a true knowledge, we thereby abide in Christ and he lives His life through us. Paul says, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and gave himself for me” (Gal. 2:20). This “faith in the Son of God” is ever directed to the Word of God, for “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17).
We see a wonderful example of this in the account of Peter walking on the water in Matthew 14. You will remember that Jesus had sent His disciples before Him out into a boat on the Sea of Galilee while He went to a mountain and prayed. The wind was quite contrary and the disciples were being tossed with the waves in the midst of the sea. In the middle of the night Jesus came to them walking on the water. The disciples were greatly terrified, thinking that they were seeing a spirit. Jesus told them to be of good cheer for it was He. Peter said that if it was He, then to command him to come to Him on the water. Jesus commanded Peter to come, and at this Word Peter got out of the boat and actually walked on top of the water towards Jesus. So long as Peter kept his eyes upon Christ, believing His Word, he could do that which was contrary to and above and beyond nature. He could do what Christ Himself could do. But then the text tells us that Peter “saw the wind boisterous”, that is, he began to look at himself and the waves around him. And as soon as he did that, he became afraid (lost faith), and began to sink. Looking at the Word of God coming from the mouth of Christ, Peter did the works of Christ. Looking at himself and the world around him, he became as any other natural man. So we, too, must keep our eyes on Christ by occupying with and believing His Word, and Christ will live His life through us. “The life which I now live in the flesh I live by faith in the Son of God, who loved me, and gave himself for me” (Gal. 2:20).
Let us now summarize what we have learned in this important passage in Paul’s Epistle to the Romans. We have seen that this passage deals with the doctrine of sanctification, written as a response to those who would charge the Gospel with providing an excuse to “continue in sin”. While this charge might seem reasonable to depraved human reason, it is not true to the revealed Word of God. Paul has shown that one who is a true Christian cannot continue in sin because he has become dead to sin. This death to sin occurred when we received holy baptism. It was in that event that God joined us to Christ and thus to His death on the Cross of Calvary. By means of this death we have passed out of the kingdom of sin into the kingdom of grace. As sin reigned over us as old men in Adam, so grace now reigns over us as new men in Christ. God’s grace is a very real power that will not allow us to “continue in sin”. Furthermore, we are no longer who we once were. Our old man has been crucified with Christ and we have been freed from sin in every respect. Just as Christ died to sin once and for all, so we too have finished our relationship to it. Just as death hath no more dominion over Christ, so it has no more dominion over us. And just as Christ now liveth forever unto God, so we too now live unto God. We cannot continue in sin because we are those who live unto God. The life we now live in the flesh we live by faith in the Son of God who loved us and gave Himself for us. We live by faith in Christ when we believe His Word, reckoning that what He has said is true is most certainly true. We are to believe what God has said about us, reckoning ourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. As those who are alive in Christ, we are to feed the new man with the Word of God, and starve the old man, not making provision for its lusts. And we are to ever keep our eyes upon Christ as we apprehend all things through the trustworthy witness of His holy Word.
Now may the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
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Please take a look at these articles regarding the errors of modern Evangelicalism as espoused by Pr. Stuart Wood, and emphatically endorsed by yours truly.
If you look in the left-hand column these links will be a permanent part of this blog and a keystone piece of the web-site I'm constructing.
As you will see, these errors take issue with American Evangelicalism (and everything which falls under that broad umbrella), Calvinism, and Roman Catholicism, et al., head-on, so as to challenge the reader to question if their beliefs meet up with God's Word and historic Christianity.
This blog also encourages debate on these issues, so if anyone finds need to dispute with any article, the author of these articles and the moderator of this blog will gladly defend them, as should be expected.*
I'd ask that if anyone who has a friend, family member, or someone in their life who falls under the persuasion of any of these errors, and wishes to point them in the right direction, please send them this way for help.
(*This blog entry will be the comment page for ALL the articles of this series. If you want to leave a comment, please reference what number article(s) you wish to address. Thank you!)
25 Errors of the Modern Evangelicals
by: Pr. Stuart Wood
Dear Reader, below are listed 25 errors of the modern Evangelicals. There are other errors that I do not include, but this is enough for you to see just how far astray the modern Evangelical church is from historical, Biblical Christianity. And these are serious errors. They have a bearing upon the most important doctrines of the Christian faith. I write these things out of love for those who know and love the truth. I don’t expect that many will agree with me, but to simply disagree means nothing. What matters is why do you disagree. If I have spoken in error, then show me my error from the Word of God. I do not assert these things lightly nor have I learned them quickly. What you are about to read has taken me 30 years of Bible study to learn. I know these points to be true to the Word of God and to historical, Biblical Christianity. Thank you for taking the time to consider these points, and I pray that this reading will prove to be a great blessing for you.
Relationship of faith and reason
This is truly the foundation of all the errors of the modern Evangelicals. Because the Scriptures contain truths that are infinitely above and beyond human reason, we are called to take God at His Word. But the modern Evangelicals do not do this. Rather, they measure God by their own ruler, and cannot and will not receive anything that appears foreign or contradictory to their natural thoughts. In truth, they do not really believe in the total depravity of man, which necessarily includes his depraved mind. Thus, where the Scriptures often leave the mind in paradox, the modern Evangelicals will commonly cling to and argue for one side of a Biblical truth and deny and condemn another seemingly opposite Biblical truth. This priority of human reason lies at the root of many controversies between the Calvinists and Arminians. Both camps are guided by their fallen nature, and not by child-like Christian faith.
Some Verses to Consider: Isa. 8:20; 55:7-9; 65:2; 2 Cor. 10:4,5; Rom. 5:20-6:1; 10:17
Bondage of man’s will
Most modern Evangelicals do not believe that man’s will is completely in bondage to sin. In relation to the law of God, man is incapable of performing even one thought or act that is pleasing to God. He is truly dead in his trespasses and sins. His will is like a lifeless log lying on the ground in the forest. Left to itself, where the tree fell, there it will ever remain. It is only by the work of Another that that log can ascend upwards. It is only by the grace of God that man can think or work any good thing in the sight of God. Thus, whoever leans upon his own thoughts or asserts the freedom of man’s will to choose both good or evil stands in denial of this important Scriptural doctrine. He thereby loses his dependence upon Christ and the necessary light that He alone provides via His Word.
Some Verses to Consider: Eph. 2:1; Rom. 3:10-18; 8:7,8; Jer. 13:23; Isa. 64:6; John 15:5
The Kingdom of God
Most modern Evangelicals know little or nothing about the very important doctrine of the kingdom of God. Some go so far as to make distinctions between the kingdom of God and the kingdom of heaven. Rather the kingdom of God is one. The kingdom of God is that kingdom of truth that we apprehend by faith through the trustworthy eye-glasses of the Word of God. It stands in contrast to the kingdom of this world, the kingdom of darkness, ruled by the prince of darkness, although over-ruled by our Saviour. The kingdom of God manifests itself in the Church as a kingdom of grace, in the world as a kingdom of power, and in heaven as a kingdom of glory. How few tragically know anything of this. If they did, how quickly they would see the utter futility of being led by human reason.
Some Verses to Consider: John 18:37; Heb. 2:7,8; Matt. 16:18; 28:18-20; 25:31
Confusion of Law and Gospel
The modern Evangelical commonly confuses the Law and the Gospel. This is another necessary product of being guided by reason and not faith. The Law should be preached in all of its severity, sparing no sinner from the dreadful consequences of his sins. This is rarely done in modern Evangelical circles. Also, the Gospel should be preached in all of its sweetness as that which avails before God completely apart from one’s own works. This also is rarely proclaimed. I have always been amazed how few modern Evangelicals can define for you what the Gospel even is, how that “Christ died for our sins”. For many of them, Christianity is nothing more than a self-help tool for the concerns of this life.
Some Verses to Consider: Nahum 1:6,7; Ezek. 18,20; Num. 32:23; 1 Cor. 15:1-4; John 8:24
Confusion of Repentance and Faith
The modern Evangelicals commonly err on the issue of repentance. As with so many issues, they tend to fall off of either side of the path of faith. Most do not talk much about repentance at all. For them God requires nothing of them but a head knowledge about the historical facts of the Gospel. Others, seeing the bad fruit of such lip-service, make repentance another work of the law which God requires for salvation. Faith is relegated to the background, and what really matters is whether you have repented of your sins. What is not seen here is the necessary Biblical distinction between repentance in its narrow sense and repentance in its wider, saving sense. Repentance in its narrow sense is a product of the law and results in the regretting of one’s sins. This in and of itself does not and cannot save a person. Repentance in its wider sense is a product of the law and the Gospel. It includes both the sincere regretting of one’s sins and the looking to Christ’s cross for forgiveness of those sins. This repentance saves, not because of its relation to the law, but because of its relation to the Gospel. We are saved not for the sake of our imperfect regrets and sorrows, but for the sake of our faith in the atoning work of Christ at the cross.
Some Verses to Consider: Mark 1:15; Acts 16:30,31; Jer. 3:12-14; Pro. 24:16
The Means of Grace
Contrary to historic Biblical Christianity, the modern Evangelicals have no place in their theology for the means of grace, that is, the Scripturally-sanctioned means by which God applies the atoning work of Christ to the believer. God has provided three means of grace: the naked Word of God, Baptism, and the Lord’s Supper. Baptism and the Lord’s Supper are means of grace only because they contain the Word of God. As St. Augustine said, “they are visible words of God”. That is, God wraps his invisible Word in visible elements (water, bread, wine) in order that the one who receives the visible element may know with certainty that he also receives the invisible grace, that is the forgiveness of sins proclaimed by the Word of God which cannot lie. The closest thing that the modern Evangelical has to the means of grace is “the sinner’s prayer”, but this has no such sanction from the Word of God, and thus brings no certain comfort.
Some Verses to Consider: Rom. 10:17; 1:16; 1 Cor. 1:18; Acts 2:38,39; 22:16; 1 Thess. 2:13
Lord’s Supper
Most modern Evangelicals do not believe nor teach the clear words of Christ, “This is My body.. this is My blood”. Instead they flatly reject the Word of God and assert that the bread and wine are merely symbols of Christ’s body and blood. This is an accommodation to their reason which cannot fathom these words as being true. Thus, through unbelief, they make void to themselves the promises of God that “as many as touched Him were healed,” and “the blood of Jesus Christ cleanseth us of all sin”. They do not realize that the Lord’s Supper is not a re-sacrificing of Christ, as the Roman Catholics falsely teach, but rather an ongoing distribution of the once-and-for-all sacrifice of Christ’s body and blood to all believers throughout the world via the Word of God which cannot lie.
Some Verses to Consider: Matt. 26:26-28; 1 Cor. 10:16; 11:29; Mark 6:56; 1 John 1:7
Baptism
Most modern Evangelicals do not believe nor teach the clear words of Christ, “that you be baptized for the remission of sins, and the gift of the Holy Ghost shall be given unto you”. Instead they directly contradict God and assert that baptism is not for the remission of sins, and that the Holy Ghost is not granted via the waters of baptism. Baptism, however, is the Scripturally ordained means by which God applies the atoning blood of Christ to us. As Martin Luther said, “If we look at baptism with the eye of faith, we see that its waters are not clear, but crimson, joined as they are with the blood of Christ”. Baptism is the Scripturally sanctioned means by which a person becomes a Christian. The historical Christian church has always regarded baptism as the doorway into the kingdom of God. In place of Christian baptism, the modern Evangelicals have substituted “the sinner’s prayer”. It, and not baptism, supposedly works the forgiveness of sins and grants the Holy Ghost.
Some Verses to Consider: Acts 22:16; 2:38,39; Gal. 3:27; 2 Kings 5:9-14
Objective and subjective justification
The modern Evangelical makes no distinction between objective and subjective justification. Objective justification refers to the objective fact that all people are forgiven all sins because of the universal atoning work of Christ. It is an objective fact that Christ died for a man’s sins whether he believes it or not. His believing or not believing cannot change this fact. God will be proven true though every man a liar. Subjective justification refers to whether a person has received this forgiveness through faith in Christ’s atoning work. It has reference to the application and possession of the forgiveness of sins. Even though Christ has objectively wrought this forgiveness for all, it does not come into the possession of those who refuse it. They aren’t forced to take the gift, even though the gift is extended to them.
Some Verses to Consider: 2 Cor. 5:18-20; 1 Tim. 4:9,10
Hidden and revealed will of God
Many errors are made among modern Evangelicals because there is not a distinction made between the hidden and revealed will of God. The revealed will of God is that which God has declared for us in His Word. And everything that He has revealed is profitable for instruction and correction that the man of God might be adequately equipped for every good work. The hidden will of God is that which He has not chosen to reveal in His Word. These things which have not been revealed are not our concern and should not be investigated lest one be justly consumed in his mind by the unveiled majesty of God. This is why the universality of Christ’s atonement is so important because it is a declaration that includes us all. However, if a person seeks out his acceptance and election in some other personal way, he is proceeding without the Word and thus cannot but err severely.
Some Verses to Consider: Deut. 29:29; 2 Tim. 3:16,17
Toleration of Limited Atonement
This one’s for the smug and secure Calvinists who arrogate to themselves Christ’s blessed atonement and exclude others who don’t embrace their error. Rather than locking arms with the lowest of the world and glorying in Christ’s universal provision plainly declared in His Word, they climb up over the wall by means of their own experience and make themselves chiefs in the Lord’s vineyard. There is no question that the Lord’s atonement is universal, plainly stated in both Scripture and Church history, and anyone who denies it is led not of faith but his own depraved reason.
Some Verses to Consider: John 3:16; 1 Tim. 2:3-6; Heb. 2:9; 2 Pet. 2:1; 1 John 2:2; Gen. 3:15
Autonomy of the local congregation
Most modern Evangelicals do not understand the autonomy of the local congregation. The local congregation is by divine command and is a divine institution. It is not optional for a Christian to belong to a local congregation. It is commanded. The power of the Keys, that is the administration of the Word and sacraments, is to be exercised within the local congregation. Denominations and federations may exist for the purpose of mutual support but may not exercise authority over the local congregation.
Some Verses to Consider: Heb. 10:24,25; Acts 14:23; 20:28; Tit. 1:5; 1 Pet. 5:2,3
Use of the Keys
The use of the Keys refers to the wonderful gift that Christ has given to His Church to remit and retain sins. This gift is to be exercised within the local congregation through the administration of the Word and sacraments. The forgiveness of sins is to be proclaimed as the voice of God to those who repent of their sins and believe the Gospel, “how that Christ died for our sins”. The retention of sins is to be proclaimed to those who refuse to repent of their sins and/or refuse to believe the Gospel. The practice of church discipline is a divinely commanded exercise of the Keys, both for the sake of the impenitent and the reputation of the Church. Few modern Evangelical churches understand the use of the Keys nor practice church discipline. In the case of those who do practice it, there often is little or no follow-up or coordination with other churches with whom they are in fellowship.
Some Verses to Consider: Matt. 16:19; 18:15-18; John 20:21-23; 1 Chron. 15:13
Absolution
This is really another exercise of the office of the Keys, specifically having reference to the remission of sins. Absolution may be defined as the announcement of the forgiveness of sins by a pastor or any other believer standing in the stead of Christ. Thus a pastor may declare to a congregation that “in the name and stead of Christ, I forgive you all of your sins”. He is speaking not in and from his own person, but his mouth is at this point the very mouth of God. This brings great comfort and assurance for the guilty sinner. I think it is fair to say that the modern Evangelical knows nothing of this.
Some Verses to Consider: 2 Cor. 2:10; 5:20; Matt. 9:2; 2 Sam. 12:13
Confusion of the new man and old man
Once again because of the guide of reason over faith, the modern Evangelical muddles and confuses the new man and old man, that is, the Christian according to the Spirit and according to the flesh. There is little teaching or apprehension as to who we are in Christ versus who we are in Adam, who we are as those born from above versus who we are as those born from below, who we are as righteous men versus who we are as sinners. Rather than being guided by the Word of God into these wonderful truths, the modern Evangelical perceives himself according to experience and according to nature. Thus, he is denied the joy and spiritual strength of knowing his precious Christian birthright.
Some Verses to Consider: Eph. 4:20-24; John 3:3-6; 1 John 3:1-3; 2 Cor. 5:17; Gal. 6:15,16
The danger of losing faith
The more Calvinistic modern Evangelicals deny the danger of losing faith, despite the many passages and Scriptural examples warning of this. They have every possible interpretation explaining away these troublesome verses, but to any honest onlooker their efforts are forced and contrived. The problem here is the old nemesis human reason, which cannot receive the Word of God as stated but must try to square it with the doctrine of election. The truth is that the elect are the very ones who take heed to the warnings and thus prove themselves to be the elect. But in place of this sincerity and godly fear, the modern Evangelical has established their presumptuous “once saved, always saved”, which forces one to look back to a decision in the past rather than to look up to the Saviour who truly can preserve and save them.
Some Verses to Consider: Rom. 11:18-22; Heb. 4:1; Gal. 5:3,4; 2 Pet. 2:20-22; 1 Tim. 1:18-20
The security of the Christian
The more Arminian modern Evangelicals deny the security of the Christian, despite the many passages and Scriptural examples asserting this. They have every possible interpretation explaining away these comforting verses, but to any honest onlooker their efforts are forced and contrived. The problem here is the old nemesis human reason, which cannot receive the Word of God as stated but must try to square it with human responsibility. The truth is that God’s elect are eternally secure being chosen unto salvation before the world was. They were not chosen in view of their faith, but they have faith because they were chosen. And they are kept, not by their own strength, but by the power of God.
Some Verses to Consider: John 10:27-30; Phil 1:6; Rom. 8:28-30; 38,39; Jude 1:24
Unionism
Unionism is the idea that Christians “agree to disagree agreeably” on what they would call “non-fundamentals” and continue to maintain a pretense of unity despite their differences. While this looks charitable on the surface, it is truly a betrayal of the Word of God. It makes the truth of the Word of God of no great significance. It says to God, “thank you very much for your Word, but as to it’s true meaning, we don’t really care if one affirms it or not. We will gladly join arms with those who deny it.” Unionism also arrogates to itself the right and ability to carve up the Word of God into its own categories, not realizing that all the doctrines are intricately connected to one another and a denial of one has implications about another. The Scriptures rightly condemn unionism, and command us to “speak the same thing” and “avoid those who cause divisions and offenses contrary to the doctrine which we have learned”. The modern Evangelical church is thoroughly unionistic by definition.
Some Verses to Consider: Rom. 16:17,18; Rom. 15:5,6; 1 Cor. 1:10; 5:6; 1 Tim. 5:22
Toleration of the Charismatic movement
The Charismatic movement is truly inspired of the devil, having wrought great damage to the reputation of the visible church and the cause of truth. Both Acts 2 and 1 Corinthians 14 show clearly that Biblical tongues were known languages. If this be true, which is not hard to prove, then what is this modern day tongues which everyone admits are not known languages? These tongues are clearly fraudulent, being manifestations of the flesh or the devil himself. Most modern Evangelicals are quite content to allow this fraud to co-exist in their midst, and would rather “agree to disagree agreeably” than defend the Word of God and the reputation of God’s church.
Some Verses to Consider: Acts 2:6-11; 1 Cor. 14:27,28; 13:8; Jer. 23:25-28
Toleration of worldliness (modern dancing, gambling, lottery, etc.)
The Word of God tells us to “be not conformed to this world, but be ye transformed by the renewing of your minds”. Yet it is often hard to distinguish between the modern Evangelical and the world in their everyday lives. Modern dancing, with its sensual and seductive gyrations, is clearly a form of lasciviousness, but how few voices do we hear against it. The lottery, office-sponsored sporting pools, and even certain kinds of speculative investing are forms of gambling, and yet the modern Evangelical commonly partakes of these alongside the world. It is not that you will not find sin and worldliness in every congregation, as you will also always find tares among the wheat, but what marks the modern Evangelical churches is their toleration of and indifference towards such worldliness.
Some Verses to Consider: 1 Thess. 4:3-5; Eph. 4:28; 5:3-5; 1 Cor. 5:6-8
Identification of Israel
The modern Evangelicals do not understand the relationship between natural Israel, that is the physical descendants of Abraham, and spiritual Israel, that is the holy Christian Church. Thus, modern Evangelicals tend to regard natural Israel as a sort of spiritual ally, who at least believe in the Old Testament, etc. But this is not true. The Jewish religion today does not believe in the Old Testament and is every bit as false a religion as Islam or Buddhism. In fact, the names “Jewish” and “Israel” should not even be associated with this religion, as it is really nothing more than Talmudism or Rabiism, denying and blaspheming the blessed work of our God and Saviour Jesus Christ. Yet the modern Evangelicals hold up such ones as “the people of God”. Not only can these “people of God” not be identified as such by their religion, but even their physical lineage cannot be established. In Bible times, Jewish lineage was established through the Jewish fathers. Today’s Jews reckon their heritage from their Jewish mothers. After centuries of inter-marriage and Gentile conversions, who can say for certain who is truly a “descendant of Abraham”?
Some Verses to Consider: Rom. 4:13-16; 9:6-8; Gal. 6:16, Phi. 3:2,3; 1 Thess. 2:14-16
Identification of the Millennium
Once again the modern Evangelicals make literal that which is spiritual and make spiritual that which is literal. The idea of a literal thousand year reign of the Messiah here on this physical earth to be followed by further rebellion and wars has commonly been rejected by historical orthodox Christianity as a Jewish myth. Christ Himself clearly declared “My Kingdom is not of this world”. The millennial kingdom spoken of in Revelation 20 is the spiritual reign of Christ in the midst of His enemies since the day of Pentecost. The number 1000, as all other numbers throughout the Book of Revelation, is spiritual, not literal. God “signified”, lit. “symbolized” to John the things that were to come.
Some Verses to Consider: Luke 17:20, 21; John 18:36; Rev. 1:1; 7:4
Identification of true antichrist
The modern Evangelicals have a myriad of theories as to the identification of the antichrist, but have no real Scriptural certainty for their opinions. Even though some have proposed it, few know with conviction that the antichrist has already been revealed in the office of the Pope. Had they understood the doctrine of justification clearly, they would see that this enemy from within has been the true believers’ biggest historic adversary. Also from Scripture it is plainly stated that the antichrist will take his seat in the temple of God (the Church) displaying himself as God. When the Pope speaks “ex cathedra”, “out of the chair”, from his office, so to speak, he speaks as infallible God. His words hold a higher place than Scripture. He exalts himself as Christ’s vicar (representative) on earth. And yet as obvious as the identification of antichrist is, how few modern Evangelicals recognize it. Rather, many embrace the Pope as a “brother in Christ”.
Some Verses to Consider: 2 Thes. 2:3,4; 1 Tim. 4:1-3; Rev. 13:18 (Pope’s crown); 17:1-9
Two natures of Christ
Here is a doctrine that only faith can approach, and reason on its own must err. We are told in the Word of God that Jesus Christ is both fully God and fully man. He is eternal and yet temporal, all-powerful and yet having weakness, all-knowing and yet not knowing some things. He has two natures, divine and human, and yet is one indivisible Person. All that can be said of Him according to either nature can be said of His Person. Thus, in Christ, we can and do say that God is born and God dies. It is in this sense that the ancient Church affirmed that Mary was the mother of God, not to exalt Mary, but to preserve the unity of Christ’s Person. How man modern Evangelicals today would confess Mary as “the mother of God”? This gives us some indication as to how very foreign such orthodox truths are to the ears of the modern Evangelicals.
Some Verses to Consider: Luke 1:35; 1 Cor. 2:8; Acts 3:15
Christ’s descent into hell
Even though this doctrine is clearly taught in the Word of God and even incorporated into the Apostle’s Creed, confessed by orthodox Christians for 2000 years, the modern Evangelical presumes a more enlightened knowledge by which he commonly denies this teaching. The doctrine, simply stated, is that following His blessed death on the Cross for our sins, Christ descended into hell and proclaimed His victory to the spirits now in prison. He did this so as to show Himself as both just and the justifier of those whose sins had been forgiven previously, and to show the justice of the condemnation of those who had rejected His promises since the beginning of the world. The descent of Christ into hell was not a part of His suffering for sins and His humiliation, but rather is the first rung of His exaltation above everything that is below, on, and above the earth.
Some Verses to Consider: 1 Pet. 3:18-20; Col. 2:15; Rom. 3:25,26
Thank you again for taking the time to consider the points above. I am happy to tell you that the doctrines that I have asserted are the precise doctrines of the orthodox Lutheran church. This is not to affirm modern-day Lutheranism, which has gone even further astray than modern Evangelicalism, but it is to affirm those doctrines and teachings preserved in the Lutheran Confessions. Martin Luther did nothing more than bring to light again the true and orthodox teachings of historical, Biblical Christianity which had been buried for centuries by the Roman church and Pope. Luther’s doctrines are indeed the true doctrines of the Word of God. May we, like him, value these precious truths enough to restore them again.
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...Pr. Stuart Wood's insightful articles based on Seigbert W. Becker's, The Foolishness of God? This book along with these seven articles give a great introduction into the Lutheran understanding of reasons rightful place. Read and enjoy!
Christian Faith versus Human Reason
by: Pr. Stuart Wood
(This article is republished with the authors consent)
The Priority of Faith
It is a privilege for me to share with you some things that I have learned while on my Christian pilgrimage. What follows is partly testimony, partly instruction, and partly warning. As far as I am aware, the ELCR is one of the last remnants of the visible, orthodox, historical Church here on earth. Not that there are not other Christians elsewhere, but you have the high honor of still holding to the Word of God in all of its truth and purity. May God preserve this unique and valuable heritage in these last days of Satanic assault.
One of the things that led me to recognize Martin Luther as a true teacher of the orthodox Church was his constant and correct emphasis on the priority of faith over reason. Dr. Luther understood that faith was that God-given ability to confidently affirm the truth of God's Word wherever it might go. There is no such thing as faith without the external, objective Word of God. "Faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). "Through faith, we understand that the worlds were framed by the Word of God" (Heb. 11:3). Abraham, the Father of Faith, was commended because he was "fully persuaded that what God had promised, He was able also to perform" (Rom. 4:21).
Dr. Luther did not oppose reason in and of itself. Rather, he insisted that reason must operate within its own proper domain. Faith must lead reason, and not vice versa. Luther called reason, "Madame Reason". She must be subject to her husband, Faith. She must behave herself modestly, and call him "Lord". She must not usurp his God-given authority to lead. She must remain silent in the Church, and keep herself covered in worship for the sake of the angels. In the Assembly, we must hear only the oracles of God, with the voice of Faith ever saying, "Amen and Amen".
Click here to continue reading...
...This excellent article by Pr. Stuart Wood called:
Taking the Mask off Calvinism
The Danger of Human Reason
by: Pr. Stuart Wood
(This article is republished with the author's consent)
Dear brethren of the ELCR, we live in a dangerous time. Today, more than ever before, Satan is trying to wipe true Christianity off the face of the map. We know that he cannot ultimately accomplish that, but we also know that he will not cease his efforts until the Lord comes. Jesus said, “No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.” (Mark 3:27). This binding of the strong man took place at the cross of Calvary. There our Lord rendered Satan powerless (Heb. 2:14). For the last two thousand years, He has been plundering his house, that is, rescuing poor lost souls who were formerly under his power. He has done this through the proclamation of the Gospel, how that “Christ died for our sins” (1 Cor. 15:3). When a person hears this Word and receives it in true faith, he “hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). He is “delivered from the power of darkness, and translated into the kingdom of God’s dear Son” (Col. 1:13). But the Scriptures also tell us that this blessed time will come to an end. Revelation 20 speaks of a “little season” shortly before the Lord’s return when Satan will be loosed of his bonds and will make one last all-out assault on the Christian church. Since he is loosed, his house will no longer be plundered nor his goods spoiled. Rather, he will once again “keep his goods in peace”, that is, keep the lost in their deluded lost estate. From this we see that Satan will silence the Gospel during this “little season”.
Revelation 20 also tells us how he will silence the Gospel. He will do this by assembling together a vast horde of spiritual enemies from the four corners of the world to oppose and overwhelm “the camp of the saints”, “the beloved city”, that is, the true invisible church of Christ. The Scriptures call this horde “Gog” and “Magog”. According to St. Augustine, the word “Gog” means “a roof” and “Magog” means “from a roof”, and so the two terms have reference to “a house”. God is telling us that in the last days Satan will assemble his whole unbelieving house against the true Christian church. In every sphere of earthly power true Christianity will be marginalized, maligned, hated, and persecuted. Whether in the educational sphere, the scientific sphere, the vocational sphere, the economic sphere, the social sphere, the media sphere, the political sphere, the religious sphere, or any other earthly sphere of power, Satan will rise up as a multi-headed beast with a crown on every head. He will so vilify and malign the church, so thoroughly delude and prejudice the minds of the unbelieving, that few will dare or think to take her message seriously. The anti-Christian spirit will rule all earthly powers and will dominate and control the entire world.
Brethren, do we not see this anti-Christian spirit already in place? No matter where you turn today, the Word of God and those who truly stand with it are ridiculed and silenced. The world will tolerate anything and everything except the truth of God’s Word. And since God’s Word contains both His law and Gospel, those who rightly divide the Word are the special objects of this opposition and hatred. The world does not want to hear that they are lost sinners and it does not want to hear that Jesus Christ is the one and only Saviour from sin and death. The world seeks to kill the “two witnesses”, the law and the Gospel, who have tormented them for so long. Ultimately, due to Satan’s influence, it is the Gospel that they are most against, because Satan knows that the Gospel is the only truth by which a human soul may be saved. Satan hates souls because he hates God, the Creator and Lover of souls. He will gladly promote any religion, including all false representations of Christianity, if it is devoid of the Gospel because that does him no harm. All, except the true invisible church, will enjoy his nefarious smile and the earthly honors and treasures that go with it so long as they reject the Gospel.
One such religion that rejects and destroys the Gospel is Calvinism. Throughout this paper, I am speaking of that Calvinism that denies the universal atonement of Christ. For this reason Satan has raised it up and established it in its many forms. Its errors are subtle, reflecting the deep guile and great might of our old evil foe. The Scriptures describe the serpent as “more subtil than any beast of the field” (Gen. 3:1). The deadly danger of Calvinism is that it looks so much like true Christianity. It is a counterfeit that can easily pass as public tender. In fact, I would never have known or even have suspected the poisonous nature of this devilish lie if not for the writings of Martin Luther which taught me faith and delivered me from its terrible snare. You see, Calvinism is really a false religion, despite its appearance as an advocate for Biblical truth. It is a religion led of depraved human reason and not that true religion which belongs to the Word of God and child-like faith....Click here to continue reading this article...
