Thursday, September 11, 2014

The First Fruits of the Spirit

Therefore there is now no condemnation for those who are in Christ Jesus. (Romans 8:1)

     In this sermon we begin to approach the heart of the distinctly Wesleyan emphasis in message of salvation. This emphasis is the experience of the Holy Spirit changing an individual beginning at conversion and culminating in entire sanctification, the state of God's love perfectly flowing through an individual. Here we begin to see Wesley's theology of crisis and process. The crisis is something we experience in a moment, specifically the moment of conversion, and the process is the experience of gradual progression of God's love permeating our lives. In this sermon Wesley is focusing on the experience of being freed from condemnation. He breaks this down in three major sections:

1. What does it mean to be in Christ Jesus
2. What condemnation are we free from
3. Some practical lessons we can take from this

In Christ Jesus

     Here Wesley describes what it means to be 'in Christ Jesus.' Wesley breaks being in Christ into two movements. The first is the 'crucifixion of the flesh.' The 'flesh' refers to sinful desires that take us away from loving relationship with the Lord and other people. In Wesley's words this "signifies the corrupt nature."  Those who are in Christ do what they can to abstain from these works and open their heart in allowing the desires to die with Christ. However, Wesley is quick to add, those who are in Christ are still assaulted by these corrupt desires from time to time. The difference is that, rather than hiding this corruption, they rejoice in the fact that the Holy Spirit has revealed it. They rejoice because "every fresh assault which they undergo, only gives them a fresh occasion for praise, of crying out 'Thanks be unto God, who giveth us the victory, through Jesus Christ.'"
     The second movement of being in Christ is to 'walk after the Spirit.' Whereas, the crucifixion of the flesh focuses on what being in Christ causes one to avoid, walking after the Spirit focus on what it encourages and enables one to do. To walk after the spirit is to allow the Holy Spirit to lead us into "every holy desire" which includes walking in "justice, mercy and truth" in their dealings with the Lord and with one another.
     Wesley concludes this segment by reinforcing the fact that to be in Christ is a work of the Holy Spirit. We do not crucify the flesh and avoid evil on our own power, instead we do it by the power of the Spirit. Likewise not only does the Holy Spirit guide us in walking in the Spirit, but He also empowers us. In this way, the Christian life is less like picking oneself up by the bootstraps and more a surrender of our will, affections, and actions to our crucified and risen Messiah.

Questions

  1. In our walk with Christ, what are some of the 'works of the flesh' that the Holy Spirit has called us to crucify or die to? What has dying to those habits, thought patterns, or heart dispositions been like?
  2. What are some attitudes, behaviors, habits, or heart dispositions which the Holy Spirit has lead and empowered us to live into since we have begun our journey with Christ?

No Condemnation 

     In this segment, Wesley breaks condemnation down into at least six different categories. Wesley explains how those who are in Christ, are not under condemnation in each case. 
     The first, is that those who are in Christ are under no condemnation of past sins. No matter how bad these sins are, Christ has died for them and we have been forgiven of them. Because of this Wesley tells us that for us there is no condemnation "no sense of guilt, or dread of the wrath of God." This is reflected in one his brothers songs entitled "And Can It Be" in saying:
No condemnation now I dread;
Jesus, and all in Him, is mine;
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ my own.
      I believe that those who feel guilt or dread the wrath of God and do trust in the Lord, are being attacked by the enemy. The devil's first line of defence is always to cause us to drift away from God without our knowing. However, if we do respond to the God harkening to us, then his next tactic is to make us feel guilt over past sins that we cannot change.
     The second kind of condemnation that those who are 'in Christ' are free from is the condemnation for any present sins. This is where Wesley's theology becomes distinct and somewhat controversial. Wesley says that we are not condemned for present sins while we are in Christ because, so long as we are in Christ, we will not sin. To support this radical claim, Wesley quotes 1 John 5:18 which reads,"We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him." Reading the context of both John and Wesley's sermon this appears to mean that those who are in Christ will not continue in their habitual sin.
     There are three points to keep in mind here. First, in the final kinds of condemnation the person in Christ is free from we get a better glimpse of how Wesley understands 'not sinning.' Second, Wesley addresses sin in believers later in this sermon and commits an entire sermon to it. Finally, Wesley was adamant that being in Christ or being a Christian actually changes a person. His emphasis was that the Holy Spirit actually breaks the power and guilt of sin.
     Wesley moves from present habitual sin to inward sin. He makes the observation that even though the corrupt sinful nature does not reign in our hearts it does remain in our hearts. In the moment or crisis of conversion, the Holy Spirit gives us victory over the sin within us. However, the seed of that sin is still lurking within us. Because of this, we are all in the process of, by the Spirit, becoming more sensible of it.
     Here is an example that I have come up with. Let's say someone struggles with hate. At the moment of conversion, they are released from the power and condemnation of that hate. However, it will take a lifetime for that person to work out what it means to 'not be a hateful person.' As this person is working this out the Holy Spirit will confront him with the fact that he hates those of a differing political views. His thoughts toward them, opinions about them are evil and hateful. He is not condemned for that hate until the Holy Spirit reveals it and gives him an opportunity to repent of it. The truth is that inward sin permeates much of our lives and, while the Holy Spirit grants us victory over it, it takes a process to work out what that victory means.
     The fourth kind of sin that those in Christ are not condemned for is that sin that is "continually cleaving to all they do." Here Wesley deals with the fact that, even in our best efforts, there can be sinful motives lurking behind the scenes in our behavior. For example, let's say we are praying for our enemies. We know that we ought to pray good for them, that they would turn from their evil and destructive ways and toward the Lord. If we are praying that righteous prayer there may be an underlying desire for us to see them feel the pain of their sin, not so that they might turn from it, but because we want them to suffer.
     When the Holy Spirit brings this to our attention, it is not a cause for condemnation. Rather it is an opportunity for us to, once again, rely on God to change our hearts. Wesley puts it this way, "So far are these from driving them away from Him, in whom they have believed, they rather drive them closer to Him, whom the feel the want of every moment." Because of this, even though our 'good works' may be mixed with sinful motive, God will bless them, and use them as opportunities for us to grow even more in Him.
     In Wesley's lists this next one is broken down into two points. However, I believe they belong together. Those who are in Christ are not under condemnation for behaviors, attitudes and heart dispositions that are due to infirmities or are out of one's control. This would include folks who are mentally challenged not being able to control their temper because of their disability. In terms of something one is not able to control, Wesley uses the example of communion. One is not condemned for neglecting to take communion if they have taken to a sick bed or there is not communion available to them. This may seem obvious, but how often do we become anxious and worried over things we cannot control. In my mind it is not that far of a stretch to think we could slip into feeling condemned over something we are personally involved in but cannot changed.
     The final kind of sin Wesley talks about is the trickiest to understand in our own lives. He calls them 'sins of surprise.' Immagine we take the Lord's name in vein. Is that a sin of surprise or is it not? In this area, Wesley talks about culpable neglect. In other words, is their something we could have done to prevent this sin. If so, continuing to not do it is something we can be condemned for. However, if we are doing all we can and, out of habit, we do something sinful we are not condemned for that, we are simply responsible to run to Jesus, ask for forgiveness, and ways to prevent it in the future.
     Let's use the example of taking the Lord's name in vein. If this is a habit we have, we know the Lord can break it, but it will take time to break it completely. Supposing that we notice that when we pray, and read scripture, we begin to do it less. If we stop praying and reading our scripture, because we don't care about using the Lord's name in vein, we are condemned for that. If, however, we are praying and reading our scripture and it slips out, we are not cut off from God.
     I think what Wesely is trying to get at here is that it is a matter of the will. Is our will to surrender to the Lord all of our hearts dispositions and thoughts or is our will to 'believe' in Christ just enough to avoid hell and make it into heaven. The first shows an earnest trust. The second seems to be using God to get to heaven rather than loving God so that heaven can be our home. Wesley puts it this way:
He (meaning a Christian who finds himself in a 'surprise sin) would be convinced of having swerved from the perfect law, from the mind which was in Christ, and consequently, grieved with a godly sorrow, and lovingly ashamed before God. Yet need he not come into condemnation. God layeth not folly to his charge, but hath compassion upon him, "even as a father pitieth his own children." And his heart condemneth him not: in the midst of that sorrow and shame he can still say, "I will trust and not be afraid; for the Lord Jehovah is my strength and my song; he also is become my salvation." (Italics mine)
     Here I think Wesley is really trying to drive home the point that God is not interested in nitpicking every little thing. Instead God's heart is that our hearts would surrender to His will and love. We are going to mess up. The question is, what are we going to do when it happens, grow in Him, or try to hide it from Him.

Questions

  1. Have any of us ever felt guilt over past sins? How could God's lack of condemnation over those sins change how we live?
  2. How do we feel about Wesley's bold statement that those who are in Christ do not sin?
  3. What are those 'surprise sins' that the Holy Spirit is convicting us of now? How might we work with the Holy Spirit's power and guidance to die to those sins?

Practical Inferences 

     Here Wesley concludes his sermon with five practical inferences that follow from having no condemnation from being in Christ. The first is an encouragement. He encourages his readers/listeners to cast out all fear of condemnation of sin. Christ Jesus has paid it all. Even if your sin is more in number than the sand, God's grace through Christ Jesus will conquer it. In fact, Wesley asks, "Wilt thou say, 'But I have again committed sin, since I had redemption through his blood And therefore it is, that "I abhor myself, and repent in dust and ashes.'" Wesley indicates that the fact that you abhor yourself and re repentant is a good thing. Because of this do not fear the Lord, instead run into His merciful arms. Not only will He forgive you of sin, but He will free you from the bondage of it!
     The second practical inference Wesley makes is a warning or challenge. Here Wesley diverges from the Reformed movement. In Calvin's theology, once a person is saved they will always be saved. Because of this, many Calvinists that Wesley interacted with, lived sinful lives and said, "I was saved apart from my works so I do not have to do works to maintain my salvation." To this Wesely strongly says "O flatter not thyself with vain hopes! Say not to thy soul, 'Peace peace!' For there is no peace."
     For Wesley, salvation is more about a relationship than about a transaction. It is not as if we receive a 'get out of hell free card' from Jesus and live our lives however we want. While it is true we do not earn our salvation and we cannot un-earn it we can choose to trust in the Lord or not trust in Him. In order for our relationship with the Lord to be authentic, at all, we must be able to choose to trust or not trust in Him.
     This kind of trust, or faith, is not a meritorious work. Rather it is an admonition that we cannot change on our own and we need God's help. This means that if the Holy Spirit reveals a sinful pattern to us rather than saying, "O well I'm not saved by my works anyway. I might as well just give into it," God wants us to use it as another opportunity to throw ourselves on His mercy, grace and power. Power, not merely to forgive the sin, but to break the sin. 
     The third practical inference is to be courageous! For those in Christ, there is no condemnation. Because of this, when the Holy Spirit reveals sin within us that is remaining or cleaving to something we are doing do not hide it! Instead boldly take it to the Lord, not only will He condemn us, but He will use it to humble us without humiliating us. God will use it to enable us to more fully rely on Him and His grace in our lives. 
     The fourth piece of practical insight Wesley brings forth is about 'sins of infirmity.' Wesley encourages us in two ways here. First, do not allow the enemy to condemn us for things we have no control over. Second, be patient with yourself. While we ought not to feel condemned we should patiently ask the Lord to help our infirmities. In our weakness He may show His strength!
     The final practical inference is for the 'surprise sin.' Just as before do not hide it. When we are grieved by it, do not make excuses or act as if we are not grieved. Instead take our heavy hearts to the Lord. In this last point, I think Wesley is trying to drive home the point that God can use shame and disgust for our sin to drive us closer to Him if we would just trust in His son Jesus Christ, and the transformative power of the Holy Spirit!

Questions

  1. After the Holy Spirit reveals to us a sinful thought pattern, behavior, or heart disposition have any of us been tempted to hide it? Why is that?
  2. In this sermon, Wesley begins to grapple with some implications of what Calvinists call eternal security. This is the doctrine that once you become a Christian you cannot "lose your salvation." For several reasons, Wesley rejects this idea. What do we think of that?
  3. Has there been a time when any of us were grieved because of a 'sin of infirmity?' Was the Lord able to show His strength through that weakness by helping the infirmity? 

2 comments:

  1. This really is helpful to me. I think it means to give up trying to do this myself and trust Him - for everything.
    I think you missed a "not" in this line: 'not only will He condemn us. .' in the third practical inference paragraph. Let me know if I'm wrong.

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    Replies
    1. Thanks dad!

      And yes I did miss a 'not' in that third inference.

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