Tag: Walking in the Flesh

I Cannot “Not” Do!

MY FLESH WANTS WHAT it wants. It’s that simple. It craves. Many needs of the flesh are acceptable; critical to survival. Absolutely necessary. The flesh craves water, food, warmth, air. It longs to be sustained; indeed, it is sustainable. It is a vessel. It is a portal. It can be a tool in God’s hands or a weapon in Satan’s hands. Clearly, the apostle Paul understood wrestling with the flesh. His lesson in Romans 7 is critical to understanding our own struggles. It is not a “loophole,” but a battle plan. It is the theological baseline we must learn in order to become perfect as our Father in heaven is perfect (see Matt. 5:48). This is the very fabric of spiritual progress. As I will outline below, we cannot control our flesh with our flesh. More importantly, we cannot leave our flesh, or our innate sin nature, at the cross. LORD knows I’ve tried. This is the wrong approach; one that is doomed to fail. We remain in our fleshly body wherever we go. Accordingly, we take with us both the desire to obey God and the desire to fulfill our sinful passions.

Romans 7:5 says, “For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death.”

We need to recognize and live in the solution and not the problem. I believe this is Galatians 5:16-18 in practice. Paul writes, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh.” This is a very powerful remark. Next, Paul tells us exactly why this is paramount to our Christian lifestyle: “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (5:19). In the flesh, we are sold under sin, but in the Spirit we are free from the Law of sin and death (see Rom. 7:14; 8:2). When we walk in the flesh—especially when we try to tame the flesh by the flesh, under our own willpower—we actually strengthen the flesh by giving it priority.

Why Not?

Jon Snyder writes, “I fear we’ve bred a generation of believers whose souls are fixated in the way they shouldn’t go. My personal experience and the experience I have ministering to men is that most Christians are inherently focused on the nots and don’ts. We are acutely aware of what we shouldn’t be doing, what we shouldn’t be thinking, how we don’t measure up, what we don’t have, how we fall short, what we haven’t done, what we aren’t doing, etc.”(1) This has also been my experience. Refreshingly, Snyder tells us God is not interested in what we’re not doing. Instead, He is interested in who we are. I believe Snyder is saying God knows we cannot “not” sin; that we cannot please Him by “not” doing fleshly things. He knows it is impossible for us, while in the flesh, to not do things of the flesh. We need to grasp Paul’s lesson: “For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate” (Rom. 7:15) (emphasis mine). Paul cannot “not do.”

Of course, this is not the end of it. Instead of failing constantly at “not doing,” we need to change our focus. The Serenity Prayer is recited in AA meetings worldwide. I want to share it here because it is spot-on regarding what we are discussing. “God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.” Consider the first part of the prayer: there are things we cannot change. AA is suggesting we stop trying to fight against those things we must accept. Take life as it comes and not as we would have it. The good news is there are things we can change. The prayer suggests we need “courage” to change them. Courage is an amazingly complex word. It means “ability,” “strength,” “resolution,” “spirit,” “tenacity,” “zeal.” In the Old English, “courage” meant “valor, a quality of mind which enables one to meet danger and trouble without fear.”

The Serenity Prayer ends with, “…and the wisdom to know the difference.” The difference between what and what? Foremost, between what we can change and what we must accept that we cannot change. But it also includes what Paul taught regarding an inability to control the flesh. Flesh wants what flesh wants. Flesh is not able to stop itself from being “flesh.” In my struggle to break the habitual sin of watching pornography, I constantly focused on not watching pornography. But guess what my mind was focused on? Yep, pornography! On good days, when I was feeling “spiritual” and was walking with and praising God, my flesh was not craving sexual release. On bad days, however, when “up in my head” and in need of an escape from pain, boredom, poor self-image, my flesh drowned out any thoughts of God. This stopped me from being able to take my thoughts captive to Christ. Ultimately, the committee in my head decided to watch porn “one last time.” The flesh won.

“For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Rom. 8:13).

We cannot “not,” but that’s not the end of it. Paul admitted, “…it is no longer I who do it, but sin that dwells within me” (Rom. 7:17). But he didn’t stop there. He concluded, “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (Rom. 7:24-8:2). Paul is saying that when we focus on the Law—or obsess over that very thing we do not want to do—it leads to sin. It is the gospel that delivers us from the consequences of sin.

Snyder summarizes this dilemma very well. He writes, “When tempted, ‘Don’t do that! Don’t think that! Don’t watch that! Don’t like that!’ All those sound godly, don’t they? What we’ve been taught as ‘spiritual advice,’ the Bible actually calls carnal thinking. Don’t get me wrong, lust is sin; we just can’t beat it the way we’ve been taught. You see, don’ts have no power against the indulgence of the flesh. They tell you what not to do, but don’t tell you what to do or how to think. They tell you not to think like [the] devil, but don’t teach you how to think like God and see life from His perspective.”(2)

What Then?

Remember the word “courage” in the Serenity Prayer? The above list of definitions for courage includes “…a quality of mind which enables one to meet danger and trouble.” This dovetails nicely with Paul’s teachings: “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Cor. 10:4-5) (emphasis mine). I am including verse 4 here because of its reference to “strongholds.” In this case, Paul is speaking of mental strongholds which trigger our emotions and drive our decisions. The “quality of mind” we require to courageously and effectively change comes only from Christ.

Joyce Meyer tells us our mind is the leader or forerunner of all actions (see Rom. 8:5). She writes, “Our actions are a direct result of our thoughts.”(3) Meyer defines “stronghold” as “…an area in which we are held in bondage (in prison) due to a certain way of thinking.”(4) Beth Moore says, “Basically, a stronghold is any argument or pretension that sets itself up against the kingdom of God.”(5) Meyer and Moore agree that the primary battlefield is the mind. It is the easiest and most effective way Satan can influence our behavior. I said earlier that we cannot defeat our flesh by focusing on our flesh; zeroing in on the “don’t.” Moore writes, “It is never the will of God for warfare to become our focus. The fastest way to lose our balance in warfare is to rebuke the devil more than we relate to God.”(6)

The ultimate goal is to stand against strongholds whatever they may be, commanding them to bow to the power and authority of Christ Jesus. Paul sets the stage for this battle in 2 Corinthians 10:3-5. Eugene Peterson gives us a unique translation of verses 5 and 6: “We use our powerful God-tools for smashing warped philosophies, tearing down barriers erected against the truth of God, fitting every loose thought and emotion and impulse into the structure of life shaped by Christ. Our tools are ready at hand for clearing the ground of every obstruction and building lives of obedience into maturity.”(7) What a powerful interpretation of Paul’s words! A perfect picture for the common application of his instructions regarding our daily struggles with the flesh and with the “false” narratives we often tell ourselves in order to justify our wayward behavior.

Steven Barto, B.S. Psy., M.A. Theo.

References
(1) Jon Snyder, “How to Overcome the Flesh,” Covenant Eyes (Dec. 6, 2021), accessed June 25, 2022. URL: https://www.covenanteyes.com/2016/06/03/overcome-flesh-walk-by-spirit/
(2) Ibid.
(3) Joyce Meyer, Battlefield of the Mind: Wining the Battle in your Mind (New York, NY: Warner Faith, 1995), 11.
(4) Ibid., 16.
(5) Beth Moore, Praying God’s Word: Breaking Free from Spiritual Strongholds (Nashville, TN: Broadman & Holman, 2000), 3.
(6) Ibid., 7.
(7) Eugene Peterson, The Message//Remix (Colorado Springs, CO: NavPress, 2006), 1700.

Unless otherwise noted, all Scripture references contained herein are from the English Standard Version (ESV).

The Law, Sin Nature, and Moral Choices

THE APOSTLE PAUL TELLS us that the Law is binding only on those who are yet alive. Paul chose a simple illustration for this: a married woman is bound to her husband by the Law so long as he is alive. Accordingly, if her husband dies, she is released from him by the law of marriage. If she marries while her husband is still alive, she is guilty of adultery. From a legal and secular position, we are permitted to marry as many times as we wish and do not have to wait until our former spouse dies. Imagine the impact our having to wait to remarry would have on whether couples call it quits. Many might think twice and perhaps find a way to repair their relationships. However, as we will see, Paul is speaking of “divorce” from our former self (our previous lifestyle) and our “marriage” to Christ. This is what Paul means by serving in newness of spirit, and not by the oldness of the letter of the Law (see Rom. 7:6).

In Romans 7, Paul informs us that our new life in Christ does not fully negate or destroy the flesh. Rather, it provides the ability to serve in newness through the Spirit of God.

Eugene Peterson writes in The Message//Remix, “You shouldn’t have any trouble understanding this, friends, for you know all the ins and outs of the law—how it works and how its power touches only the living” (Rom. 7:1-2).(1) He adds, “When Christ died he took [the] entire rule-dominated way of life down with him and left it in the tomb, leaving you free to ‘marry’ a resurrection life and bear ‘offspring’ of faith for God. For as long as we lived that old way of life, doing whatever we felt we could get away with, sin was calling most of the shots as the old law code hemmed us in” (7:4-6). Paul writes, “…you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God” (7:4). The gospel offers Jesus Christ, whom the Law (i.e., the OT) promised.

Jesus Fulfilled the Law

The Law is of great importance insofar as it illustrates our inability to obey “to the letter” no matter how hard we try. Yet, the Law has not been discarded. Rather, it points forward to Jesus. Jesus literally fulfilled OT revelation. Not only does the OT point forward to Jesus, His teachings refer back to the OT. That is, the Law points to Christ, and Christ points to the Law. He said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matt. 5:17). We absolutely cannot earn salvation through obedience to the Law. Matthew Henry writes, “Let none suppose that Christ allows his people to trifle with any commands of God’s holy law… [for it] is the Christian’s rule of duty.”(2) Every biblical teaching and prophecy, regardless of how small, must be fulfilled. We obey the Law by conforming to the Word, who is Jesus Christ.

The Priestly Order of Melchizedek

We read about the priestly order of Melchizedek in Hebrews 7:1-2: “For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. [Melchizedek] is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.” The writer of Hebrews here is quoting Psalm 110:4, which says, “The LORD has sworn and will not change his mind, You are a priest forever after the order of Melchizedek.” Derek Kidner, in his commentary on Psalm 110:4, says in Melchizedek priesthood and kingship were pulled together as they would be in Christ.(3) Both the name Melchizedek and his realm of Salem (“Jerusalem”) resoundly point to the One who was yet to come (Heb. 7:2).

Melchizedek is also identified in Genesis 14:18, where Moses wrote, “And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.)” The name Melchizedek is from a combination of the Hebrew words for “king” and “righteous,” making Melchizedek a righteous, kingly priest. Bread and wine were suitable refreshments for Abram (later, Abraham) and his followers upon return from rescuing Lot. Henry writes, “Christ appointed the same as the memorials of his body and blood, which are meat and drink indeed for the soul.”(4) He continues, “Jesus Christ, our great High Priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us… Jesus Christ, our great Melchisedek [sic], is to have homage done to him, and to be humbly acknowledged as our King and Priest; not only the tithe of all, but all we have, must be given up to him.”(5) Melchizedek is also discussed in Psalm 110. Verse 4 describes Him as “king of righteousness” whose sphere is Salem or Jerusalem.

Martin Luther on Romans 7

I have mentioned before how Martin Luther struggled immensely with Romans 1:17: “For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith.'” Luther’s obsession with the issue of righteousness caused him much grief. Nothing mattered to him more than his faith and his obedience to God. Yet, he often felt overwhelmed by the fear of death and hell.(6) A feeling of terror overwhelmed him during the writing of his first sermon—a foreboding sense of being unworthy of God’s love washed over him. He was convinced that he was not doing enough to be saved. Over-wrought with a sense of his own sinfulness, he supposed he was not a good monk; that his life was full of lust and immorality despite his commitment to the gospel. Luther repeatedly punished his body—whipping himself, enduring harsh winter conditions without a coat or shoes, denying himself of basic physical needs. He worried that his confessions would not be exhaustive enough to cover all his wrong deeds; that he would die in his sins.

After years of much prayer, meditation, and struggle, Luther discovered the true meaning of God’s Word. He said, “Then finally God had mercy on me, and I began to understand that the righteousness of God is a gift of God by which a righteous man lives, namely faith, and that sentence, The righteousness of God is revealed in the Gospel, is passive, indicating that the merciful God justifies us by faith, as it is written: ‘The righteous shall live by faith.’ Now I felt as though I had been reborn altogether and had entered Paradise. In the same moment the face of the whole of Scripture became apparent to me.”(7) Gonzalez says Luther came to understand that the “justice” or “righteousness” of the righteous is not our own, but God’s. He settled on salvation through faith alone, in Christ alone. “Justification by faith” does not mean that we must do that which God demands of us in order to be saved, as if it were something we have to achieve. Rather, it means that both faith and justification are the work of God, free to sinners. Luther writes, “God’s righteousness is that by which we become worthy of His great salvation, or through which alone we are (accounted) righteous before Him.”(8)

Luther provides an amazing expository explanation of Romans 7. Despite being redeemed from our sins through faith in the atoning death of Christ on the cross, we need to work on walking by the Spirit rather than in the flesh. Luther writes, “…unless first the inward dying (to sin) takes place, sin remains and has dominion, and with it the Law which rules through sin.”(9) Paul, in Romans 7:4, means to show that there are two men (in the believer), the old and the new, corresponding to Adam and Christ. This refers, of course, to fallen Adam. By divine grace, our old man is dead. Accordingly, we are delivered from the letter of the Law, making it possible to serve in newness of spirit, and not in the oldness of the letter (Rom. 7:6).

We cannot forget that while we yet remain in the flesh, sin continues to be present. But, as followers of Jesus and lovers of the Law and all that is good, sin no is longer present as a dominating power over us. He who has confessed his sins should not believe that he can quietly live on in sin.

In Romans 7:14, Paul says, “For we know that the law is spiritual, but I am of the flesh, sold under sin.” He knows he remains in a physical body and subject to temptation, and is displeased with himself when he walks in the flesh. As a spiritual man he recognizes only that which is good. Yet he says, “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate” (7:15). Paul (as a spiritual or “new” man) does not consent to the sinful passions of his flesh, but admits that his spiritual walk is not perfect. Sin nature remains in him. This is also true for us. As Luther notes, “The one and the same person is both flesh and spirit.” We have the desire to do what is right, but not the ability to carry it out. This “desire” is the readiness of our spirit to live in righteousness and newness.

Concluding Remarks

Paul reminds us, “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (Gal. 5:17). Luther calls this dilemma “twofold servitude.” Paul said that with his mind (will?) he serves the Law of God, but with the flesh he serves the law of sin (Rom. 7:25). He clearly believes that as believers we have the potential to serve God and Satan, although arguably never at the same time, for we can only serve one master at a time (see Matt. 6:24). Psalm 1 is among my favorites in Scripture. The first and second verses say, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night.”

We cannot stand on the promises unless we know them. We are to hide God’s Word in our hearts that we might not sin. Paul said we should put off our old self, which belongs to our former manner of life and is corrupt through deceitful desires, and be renewed in the spirit of our mind, and to put on the new self, created after the likeness of God in true righteousness and holiness (see Eph. 4:22-24). This is the same righteousness Paul talks about in Romans 1:17. Luther quotes Paul from his Epistle to the Galatians: “I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (Gal. 5:16-17). Luther concludes his remarks on Romans 7 by saying, “The Spirit (that is, the spiritual man) does a good work by not yielding to the evil lust; but he does not perform that which is good inasmuch as he himself cannot destroy the evil lusts.”

Steven Barto, B.S. Psy., M.A. Theo.

Unless otherwise specified, all Scripture references are taken from the ESV (English Standard Version).

References
(1) Eugene Peterson, The Message//Remix: The Bible in Contemporary Language (Colorado Sprints, CO: NavPress), 2006).
(2) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Thomas Nelson, Inc., 1997), 865.
(3) Derek Kidner, Kidner Classic Commentaries, Psalms 73-150 (Downers Grove, IL: InterVarsity Press, 2008),
(4) Matthew Henry, Ibid., 28.
(5) Matthew Henry, Ibid., 28.
(6) Justo L Gonzalez, The Story of Christianity, Vol. II: The Reformation to the Present Day (New York, NY: HarperOne, 2010), 22.
(7) Heiko A. Oberman, Luther: Man between God and the Devil (New Haven, CN:Yale University Press, 2006), 183-85.
(8) Gonzalez, Ibid., 25.
(9) Luther, Ibid., 108.

First Principles Part Three: Temptation

TO UNDERSTAND TEMPTATION is to understand our tendency to sin; what Christian theology calls our “sin nature.” Detractors often argue that it is possible to go through your entire life without committing murder, adultery, rape, theft; without cheating on your taxes or watching porn. I agree. However, to suggest that we have the human capacity to not sin simply because we don’t commit the acts listed above is to misunderstand the nature of sin and the dilemma it causes. Sin nature is sometimes referred to as “the flesh,” which explains why it remains after conversion. Although we are redeemed through the atoning death of Christ on the cross, we remain in a physical body, vulnerable to fleshly needs and desires. Salvation grants full pardon from the wages of sin. Sanctification comes from progressive spiritual growth. As we mature in Christ, renewing our minds and bringing our flesh under control, we are increasingly able to deny the flesh and resist temptation.

Nelson’s Bible Dictionary on temptation: “an enticement or invitation to sin, with the implied promise of greater good to be derived from following the way of disobedience.”

The apostle Paul provides a prime explanation of this dilemma in Romans 7: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate… so now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me (Rom. 7:15, 17-20). I remember falling into the trap of using Paul’s dilemma as a loophole—if the apostle Paul struggled with doing the things he did not want to do, how is there any hope for me? So, I kept choosing to engage in habitual sin. Finally, I felt convicted by this and decided to do something. Habitual, premeditated sin and disobedience is what we are most able to wrangle. We take every thought captive to Christ, the first step toward tearing down strongholds (see 2 Cor. 10:3-5).

The website GotQuestions provides the following: “The sin nature is that aspect in man that makes him rebellious against God. When we speak of the sin nature, we refer to the fact that we have a natural inclination to sin; given the choice to do God’s will or our own, we will naturally choose to do our own thing.“(1)

James talks about how we will undergo testing of our faith. It is joyful, however, to meet trials of all kinds because the testing of our faith produces steadfastness, which leads to completeness, spiritual maturity. James adds, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire” (James 1:12-14). Our efforts to resist temptation will be weak and ineffective unless they are powered by the Holy Spirit and the Word of God—the only effective path to renewing our mind (see Rom. 12:2). Paul wrote, “Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God” (Col. 3:2-3). If our minds are filled with the wrong thoughts and images, we will inevitably give in to sinful lusts.

Paul tells us, “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it” (1 Cor. 10:13). Jesus is able to sympathize and relate with our weaknesses because He was tempted in every way we are in our daily walk yet He did not sin (see Heb. 4:15). It is the power of the Holy Spirit that enables us to avoid sin when tempted. As Paul said, “Walk by the Spirit, and you will not gratify the desires of the flesh” (Gal. 5:16). It is not a sin to be tempted; we cannot avoid being enticed or pulled away from God. The key is what we do when this happens. Impossible as it seems sometimes to walk away, we can conquer the flesh by choosing to walk in the Spirit.

Jesus Was Tempted as We Are

The Passion Translation of the New Testament gives a remarkable version of Hebrews 4:15-16: “So then, we must cling in faith to all we know to be true. For we have a magnificent King-Priest, Jesus Christ, the Son of God, who rose into the heavenly realm for us, and now sympathizes with us in our frailty. He understands humanity, for as a man, our magnificent King-Priest was tempted in every way just as we are, and conquered sin. So now we draw near freely and boldly to where grace is enthroned, to receive mercy’s kiss and discover the grace we urgently need to strengthen us in our time of weakness.”(2) Paul reminds us that we are able to overcome through the power and strength of Christ (see Phil. 4:13). When we think about sinning, we need to stop and tell ourselves, “This is not what Christ wants for me.” Speaking truth helps us fall in line with truth and withstand temptation.

Jesus spoke the truth in defense of Satan’s temptations by quoting the Word of God. According to Scripture, after being baptized by John the Baptist, Jesus fasted for 40 days and nights in the Judaean desert. Satan appeared to Jesus at the end of the 40 days and nights, perhaps thinking Jesus was at His most vulnerable. It is very important that we do not put the temptation of Jesus in the desert on a higher plane, or think His “grand” enticements don’t apply to us. Satan tempted Jesus on three levels: hedonism (appealing to the lusts and desires of the flesh over the Spirit); egoism (appealing to the lust of pride and power); and materialism (appealing to the lust of the eyes).

From The Message translation:

Jesus was taken into the wild by the Spirit for a Test. The Devil was ready to give it. Jesus prepared for the Test by fasting forty days and forty nights. That left him, of course, in a state of extreme hunger, which the Devil took advantage of in the first test: ‘Since you are God’s Son, speak the word that will turn these stones into loaves of bread.’ Jesus answered by quoting Deuteronomy: ‘It takes more than bread to stay alive. It takes a steady stream of words from God’s mouth.’ For the second test the Devil took him to the Holy City. He sat him on top of the Temple and said, ‘Since you are God’s Son, jump.’ The Devil goaded him by quoting Psalm 91: ‘He has placed you in the care of angels. They will catch you so that you won’t so much as stub your toe on a stone.’ Jesus countered with another citation from Deuteronomy: ‘Don’t you dare test the Lord your God.’ For the third test, the Devil took him to the peak of a huge mountain. He gestured expansively, pointing out all the earth’s kingdoms, how glorious they all were. Then he said, ‘They’re yours—lock, stock, and barrel. Just go down on your knees and worship me, and they’re yours.’ Jesus’ refusal was curt: ‘Beat it, Satan!’ He backed his rebuke with a third quotation from Deuteronomy: ‘Worship the Lord your God, and only him. Serve him with absolute single-heartedness.’ The test was over. The Devil left. And in his place, angels! Angels came and took care of Jesus’ needs (Matt. 4:1-11).(3)

We must guard our hearts and minds and avoid sources of temptation. Jesus said, “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matt. 26:41). Most Christians do not openly decide to jump into sin, yet it is impossible to resist the flesh with the flesh. We should take all precaution against placing ourselves in situations that fill our mind with lustful passions and lead us into sin. It is crucial that we allow the Word to have influence over us, and not the world. Otherwise, we are open to anything Satan wants to throw at us. Moreover, Satan comes at us when we are most vulnerable. Remember, he waited until Jesus was forty days in the wilderness, without food or water, before beginning his temptation.

In Part 4 we will examine the principle of faith.

References
(1) “What is the Nature of Sin?” Got Questions Ministries, accessed May 26, 2022. URL: https://gotquestions.org/sin-nature.html
(2) The Passion Translation New Testament With Psalms, Proverbs, and Song of Solomon (Savage, MN: BroadStreet Publishing), 2020.
(3) Eugene Peterson, The Message//Remix (Colorado Springs, CO: NavPress), 2006.

Unless otherwise specified, all Scripture references are taken from the ESV (English Standard Version).

When Emotions Rule

THOUGHTS OF TYRANNY never induce happy thoughts. Such totalitarianism leaves little room for fulfillment of individual dreams and desires. We hope for sunshine and bunny rabbits and ice cream cones. We never expect gray skies and hopelessness, but all bets are off when emotions rule; when feelings become the main impetus for action. It is one thing to know about the high-handedness of emotions, but this is only half the battle. If your emotions tend to rule you, then you have a problem. Remember, nothing about who you are in Christ (abundant life, salvation, the power to resist sin, adoption into the family of God) rests on your emotions. Yet, we are not called to be “stoic” or emotionless either. We are not defined by our emotions in the sense that they nullify who God says we are in Christ. But here is an important caveat: Our emotions do define us in everyday interactions in that they reveal the depth of our walk in the Spirit.

Our emotions are neither the most important thing about us, something to be worshiped, nor are they the least important, a problem to be avoided or ignored.

It is inappropriate for us as believers to go about our day spitting up our emotions. As I’ve learned, I tend to do this without realizing it. I get in someone’s car and just start spouting all my anger and frustration over something that’s happened to me. Obviously, I was looking for an “anger cohort,” but what I got was someone who listened begrudgingly. I failed to notice that they kept trying to change the subject. At first, I blamed them. A natural reaction (in the flesh), and not in the Spirit. But it kept happening. I thought, Hmm. Maybe it’s me? I tend to let my unforgiveness, resentment, and anger control my emotions to the extent it can derail my day or irritate my friends. Once embroiled in unforgiveness or resentment, it can be rather difficult to stop. I’ve learned it is best to work on the problem in real time and check myself.

R.C. Sproul said, “Emotions and experiences are not necessarily bad things, but they should not be set up in opposition to the mind and reason.” Paul told the Colossians, “But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth” (Col. 3:8). Joyce Meyer wrote, “If someone has a long history of out-of-balance emotional behavior, they may have many issues they need to face, perhaps even long-standing problems that go as far back as childhood” (1). I agree with her 100%—unless we surrender all our excuses (You’d drink too if you had my childhood!) we will continue using the past to abuse and manipulate others. Unless we get rid of emotional baggage, our present behaviors will not be “undertaken” by us, but will be “driven” by the past. Meyer adds, “One of the ways God taught me to deal with the past was by confessing His promises instead of talking abut how I felt” (2).

Control your emotions so they don’t control you—Joyce Meyer.

Mark Driscoll warns of an “identity crisis” in the church today. Before I repented of sin, and addressed my premeditated (habitual practice) of sin, I had a nagging sense that I was depraved, fallen, unable to be redeemed, lost. Of course, sin causes us to be cut off from the Light of the Spirit. In such state, we indeed can feel lost and abandoned. Emotional difficulty can lead to a number of destructive ways of coping: alcoholism, overeating, binge spending, depression, anger, resentment, bitterness, isolation, and more. Driscoll writes, “…underlying our struggles in life is the issue of our identity” (3). This “identity crisis” began with Adam and Eve’s fall from grace in the Garden of Eden. Of course, this does not mean we get to stand on “It’s all Eve’s fault,” or “The serpent is at fault.” I found out the hard way that the “blame game” provides a temporary reprieve, but it leads to arrested spiritual development. You will find yourself “acting out,” treating others like you were treated, and bringing your past hurts into your present relationships.

Hubert H. Humphrey said, “To err is human. To blame someone else is politics.” But, we cannot blame someone else for our character defects and deficits, accepting no blame on our part, and expect emotional or spiritual growth. John Bevere puts “being offended” into perspective. He says, “Often when we are offended we see ourselves as victims and blame those who have hurt us. We justify our bitterness, unforgiveness, anger, envy, and resentment as they surface. Sometimes we even resent those who remind us of others who have hurt us” (4). But whenever we filter everything through past hurts, rejections, and experiences, we find it impossible to believe what God says about us. Our “vision” is clouded. We are blind to our own character flaws and do not realize God wants to refine us and help us mature through uncomfortable experiences.

A Brief Anatomy

There is both a human and a spiritual component to being controlled by our emotions. Because we are tripartite beings (body, soul, spirit), it is vital that we confront our emotions on each level. Some mental health professionals refer to this as Our Three Brains. Admittedly, the three-brain model initially referred to an evolutionary view of human brain development. Paul MacLean put forth a theory in the 1960s that the human brain has evolved from ancestors over millions of years. He identified the R-complex as man’s primitive (reptilian) brain—made up of the brain stem and cerebellum. These two parts of the brain are responsible for emotions such as paranoia, obsession and compulsion. MacLean compared this “complex” to the brains of reptiles, birds, and other lower mammals.

The Human Side

Maslow's Hierarchy of Needs | Simply Psychology

Biologically, emotions are psychological states relative to neurophysiological changes that accompany thoughts, feelings, and behavioral responses, usually causing a degree of pleasure or displeasure. Our emotional development begins in the first two years of life, ranging from reactive pain and pleasure to more complex social awareness. Since birth, we pay attention to what works and what doesn’t relative to our physiological needs and safety. Abraham Maslow believed we cannot move up the “actualization” scale (which he expressed in the above pyramid) until the previous needs have been met. For example, as newborn infants, our greatest needs are physiological—hunger, thirst. If these necessities go unmet, we cannot begin to concern ourselves with safety, love, social belonging, and the like.

Our emotions are closer to us than air. They are the ever present current within us.

Carolyn MacCann says, “Emotions are not just feelings, but the meaning we make from a given situation” (5). In her article, MacCann shares Professor James Gross’s “Modal Model of Emotion.” Gross says there are four components to feeling an emotion:

  1. the situation you are in (whatever is happening to you at that moment);
  2. the details you pay attention to;
  3. your appraisal of what the situation means for you personally; and
  4. your response, including the physical changes (like blushing or shaking), and your behaviors (like crying or throwing furniture).

Something about the situation you are in draws your attention. This causes you to determine whether some aspect of the situation is relevant to you and your goals or needs. If nothing critical is happening, emotions are not very strong. Emotional cues can also be presented non-verbally: slumped posture, crossed arms, avoiding eye contact). The above features are

The Spiritual Side

Spirit, Soul, Body, Emotions, Will and Mind - Bible. A Christian perspective & view

“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” (Gal. 5:22-23). What a beautiful contrast to walking in the flesh, which includes sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and the like. Show of hands, how many of you walk in the sinfulness of the flesh?

C.S. Lewis explores a number of issues regarding the spiritual component of human behavior. He’s quick to remind us, however, that when it comes to moral “ideals” we’re speaking of the kind of perfection we cannot obtain (6). But Lewis notes two ways in which human beings go wrong. The first is when individuals drift apart from one another, or else collide with one another, and do the other person wrong. This is where our bad behavior impacts society. The second is when we go wrong on the inside—the very locus of our spiritual condition. So, if we only consider whether our actions will harm others, we are thinking solely about the first thing. Lewis adds, “…if our thinking about morality stops there, we might just as well not have thought at all. Unless we go on to the second thing—the tidying up inside each human being—we are only deceiving ourselves” (7). These factors have a direct impact on our spirituality, which impacts our emotional state. I’ve spent much time on my face before God, full of shame and sorrow, asking for God to forgive me and for the Holy Spirit to guide me through the day ahead.

Joyce Meyer writes, “We have all said many times in life, ‘I wish I didn’t feel this way'” (8). According to Merriam-Webster, the word “emotion” comes from Middle French, emouvoir “to stir up;” from Old French esmovoir and Latin emovēre “to remove;” from e- + movēre “to move.” This etymology helps us understand how emotions move us from somewhere deep inside. Meyer says of our emotions, “…then they move out and pressure us to follow them” (9). Consider the expression, I was moved to tears. Further, so-called “emotional people” allow their feelings to control them in almost every situation. Certainly, we are not called to be like Spock, science officer on Star Trek, making logical, emotionless decisions. Emotions are powerful and real, and they can be helpful indicators of what is going on in our hearts. But out-of-control emotions do not typically produce results that honor God.

Now What?

James said, “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (James 1:19-20). Notice James did not say, Don’t feel! Emotions are bad! The challenge is to learn how to allow Jesus to help us face, manage, and express our emotions in ways that are healthy and bring glory to Him. Remember, we have a High Priest who can relate to and sympathize with our humans weaknesses: “…one who in every respect has been tempted as we are, yet without sin” (Heb. 4:14-15). I think we sometimes miss the miraculous truth that Christ was both fully God and fully man. Origen said of the two natures of Christ, “With this soul acting as a mediator between God and flesh… there was born the God-man [deus-homo], that ‘substance’ [substantia] being the connecting link” (10). God, through Christ, understands our emotional turmoil.

Emotions are inherently neither right nor wrong; rather, how we deal with and express them determines whether our not we act sinfully or righteously.

Whatever emotional difficulties we face, not only can Jesus relate to our situation, He is the exemplar for guidance, inspiration, and instruction in how to deal with our feelings. Jesus experienced and expressed a full range of emotions. Yet, He did not allow his emotions to “bottle up” but expressed Himself in a direct and honest way. When He spoke of an abundant life, he used the Greek word perisson, meaning “exceedingly, very highly, beyond measure,” a quantity so abundant as to be far beyond what can anticipate. However, “abundant” life requires us to live our lives in Christ. We must learn to not be carried away by every whim or emotion, but grow in the grace and knowledge of Him (see 2 Pet. 3:17-18).

Nouwen writes about the man “…who suffers from a constant fear that everything is too much for him… [He] is no longer able to keep the many pieces of his life together in a meaningful unity” (11). It is not difficult to imagine the same for an individual who is constantly depressed, overly anxious, or troubled by a state of self-hatred. When overwrought with such emotion, we often look for any means whatever of gaining power over our sense of lack. Nouwen adds, “We are armed to our teeth, carefully following the movements of the other, waiting to hit back at the right moment and in the vulnerable spot” (12). A friend of mine once said, “I’m all about paybacks.” We don’t like runaway emotions, and tend to blame others or the situation rather than looking inside our hearts. In this manner, we tend to hold a resentment toward someone we believe has harmed us. Unfortunately, we fail to see how this angst sours our soul.

controlling behavior

Learning how to handle all of this can be a rather daunting task. Left to our own devices, we have little hope of wrangling our emotions. Further, it is a mistake to focus on controlling our emotions; instead, we need to hone in on controlling how we respond. In the spirit of dealing with feelings, consider the following five suggestions:

  1. Do not view emotions as “facts.” Feelings are notoriously unreliable. Don’t view feelings as a guide for how to respond.
  2. Remember what emotions are for. Emotions are signals, not guides.
  3. Try writing down emotions in a journal. This is a powerful tool for going deeper and sorting things out.
  4. There is power in Christ. When we are in Christ, we are sealed with the Holy Spirit. He guides us, and gives us wisdom and self-control (see 2 Tim. 1:7).
  5. Learn to delay reaction. “Now” thinking can lead us to believe we must act immediately and emphatically.

Concluding Remarks

God made us with a soul: mind, will, and emotion. We would do wise to use all means necessary to focus on being restored to grace and good health in a manner that addresses the entire being. The Bible warns us that uncontrolled emotions can mean trouble. Solomon wrote, “A hot-tempered man stirs up strife, but he who is slow to anger quiets contention” (Prov. 15:18, ESV). Paul reminded Timothy, “For God gave us a spirit not of fear but of power and love and self-control” (2 Tim. 1:7). It is important to let the peace of Christ rule in our hearts (see Col. 3:15). Being wholly man and wholly God, Jesus understands emotional turmoil. Certainly, He felt many emotions while in the flesh: sorrow, grief, frustration, anger. But He always expressed His emotions without sinning.

We live in a world where life is increasingly complex: social and cultural issues, health concerns, mental illness, rampant substance abuse, global terrorism, regional tensions, environmental crises, economic concerns, and moral decay. Some of America’s top fears lately include pandemics, civil unrest, government corruption, economic/financial collapse, cyberterrorism, and environmental crises. FDR told us, “There is nothing to fear but fear itself.” Perhaps FDR was suggesting that “fear itself” refers to the unrelenting grip of fear and all its consequences. The fear of doing nothing; of becoming mired in a life of retreat rather than marching headlong into that which frightens us and confronting it. Without this approach, there is little chance of victory. My dad said to me, “You tend to quit going in to avoid failing.” In this manner, fear is a choice. I believe all emotions require a choice: focusing on how best to respond to our emotions rather than striving to squelch them.

Steven Barto, B.S. Psy., M.A. Theology

References
(1) Joyce Meyer, Living Beyond Your Feelings: Controlling Emotions So They Don’t Control You (New York, NY: FaithWords, 2011). 14.
(2) Ibid., 17.
(3) Mark Driscoll, Who Do You Think You Are? Finding Your True Identity in Christ (Nashville, TN: Thomas Nelson, Inc., 2013), 2.
(4) John Bevere, The Bait of Satan: Living Free From the Deadly Trap of Offense, 10th Anniversary Ed. (Lake Mary, FL: Charisma House, 2004), 10.
(5) Carolyn MacCann, PhD, “What Are Emotions?” Psychology Today (Jan. 15, 2021). URL: https://www.psychologytoday.com/us/blog/dealing-emotions/202101/what-are-emotions
(6) C.S. Lewis, “The Three Parts of Morality,” Mere Christianity (New York, NY: HarperOne, 1980), 69.
(7) Ibid., 72-73.
(8) Meyer, Ibid., 47.
(9) Ibid.
(10) Origen Adamantius, “On the Two Natures of Christ,” in The Christian Theology Reader, 5th ed., Alister E. McGrath, editor (Oxford, UK: Wiley Blackwell, 2017), 230
(11) Henri Nouwen, The Spiritual Life (New York, NY: HarperOne, 2016), 112.
(12) Ibid., 113.

Do You Look for Loopholes as a Christian?

Written by Steven Barto, B.S. Psych.

The standard definition of a loophole is an ambiguity or inadequacy in a system, such as a law or a set of rules, which can be used to circumvent or otherwise avoid the purpose, implied or explicitly stated, of the system. It is basically a small mistake which allows people to do something that would otherwise be illegal. Generally, the cause of a loophole is a divergence between the text of the law (how it is written) and the meaning of the law (its intended effect).

Loophole Graphics

PHARISEES AND THEIR THEOLOGICAL LOOPHOLES

Pharisee Pointing

It’s no secret that the Pharisees of Jesus’ days were typically angry over infractions of the Sabaath. This was a huge issue between them and the Lord. Interestingly, the Pharisees created a loophole that allowed them to break their own rules regarding the Sabbath whenever convenient. According to Rabbinic teaching, a Jew could take no more than 3,000 steps on the Sabbath, nor carry more weight than half a dried fig. To circumvent this law, the Rabbis designed a small wearable tent. The tent had poles that rested upon their shoulders, lifting it from the ground. A chair was fastened to their rump Accordingly, they were not technically carrying anything. They would walk 3,000 steps, sit on the stool, then stand and walk 3,000 more steps, repeating the process over and over until they arrived at their intended destination. They declared the tent to be their home each time they sat down. Their “theology” gave them a loophole for travel and manual labor on the Sabbath if they found it necessary. Technically, they were in the clear. That’s what loopholes do for us—permit us to be “technically” right while breaking the rules.

CHRISTIANS AND THEIR LOOPHOLES

When Christians look for loopholes, they change Scripture to fit their circumstances. A believer with this mindset is not concerned with what Scripture dictates; rather, they are concerned about making Scripture say what they need it to say. Individuals who are Christian “in name only” look for loopholes. True followers of Christ don’t look for an out. Unfortunately, many believers today claim certain doctrines, proscriptions, or edicts in Scripture for “back in ancient times” rather than the modern church. This is basically a form of “progressive” Christianity, which flies in the face of God’s unchanging Word. Jesus is the same yesterday, today, and forever. Second Timothy 3:16 says, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (NIV). Ecclesiastes 3:14 says, “I know that whatever God does, It shall be forever. Nothing can be added to it, And nothing taken from it. God does it, that men should fear before Him” (NKJV).

PAUL

The Apostle Paul 001

Romans 7:19-21 says, “For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: Although I want to do good, evil is right there with me” (NIV). It is important to note that Paul was not speaking about a non-believer, nor was he describing a carnal Christian. He was talking about a victorious disciple still at risk for sinful behavior. Admittedly, Paul is not speaking of the practice of sin by a believer—willfully sinning despite knowing the consequences.

Paul was leading a crucified life, putting on the righteousness of Christ (see verse 25). He delighted in the Law of God in the inward man (see verse 22). That means he was gratified by love, goodness, righteousness, and mercy. The part of his mind that was focused on serving God no longer practiced sin. His thoughts were on Jesus. He told the Christians at Corinth, “I resolved to know nothing while I was with you except Jesus Christ and him crucified” (1 Corinthians 2:2).

There were several aspects of Paul’s life where he had not yet received light. In such instances, he was taken captive by the law of sin in his flesh, causing him to do things he hated (see verse 23). Someone who is willfully committing sin is not doing what he hates. His mind approves of it. When desire is conceived, it gives birth to sin. We actually consent to the desire in our mind and sin is born. James 1:14-15 says, “But each person is tempted when they are dragged away by their own evil desire and enticed” (NIV). Such Christians are serving the law of sin with his or her mind.

THE LOOPHOLES OF ADDICTIVE BEHAVIOR

Addicts frequently use denial, rationalization, and loopholes to hide or downplay their abuse of drugs or alcohol. Heavy or chronic alcohol use leads to psychological and physical dependence and possible addiction. The Diagnostic and Statistics Manual of Psychiatric Disorders, Fifth Edition (DSM-5) says substance abuse related disorders encompass separate classes of drugs: alcohol; caffeine; cannabis; hallucinogens; inhalants; opioids; sedatives; hypnotics; and stimulants. 

Here are four common loopholes used by alcoholics and addicts:

  1. I’ve already ruined everything. Addicts try to avoid or not acknowledge the consequences of their actions—at least until these consequences are severely compounded. Whether it’s losing a job, legal trouble, homelessness, dysfunction in the household, or all of the above, addiction progressively destroys lives. Although hitting “rock bottom” causes some to seek treatment, others justify continued addiction because they focus on the perceived irreparable damage they’ve caused. 
  2. I don’t deserve a happy, healthy life. According to the Journal of the American Medical Association, roughly half of all individuals diagnosed with a mental health disorder are also affected by substance abuse. Although this is a co-occurring diagnosis (often referred to in 12-step parlance as “double trouble”), it is not a loophole for addiction. Admittedly, feeling undeserving of a happy, healthy life due to mental health symptoms can be a trap. This often leads to drinking or drugging to self-medicate for chronic anxiety or depression. Accordingly, a loophole is created for continued use. 
  3. Now I can finally handle it. This justification is a loophole for relapse, as well as active addiction. When someone feels that their life is now more manageable—perhaps, due to a period of sobriety or fixing certain problems while in active addiction—they may justify drinking or taking drugs again or continuing to use. Unfortunately, the progressive nature of addiction quickly disproves this rationale. This loophole often rears its ugly head following inpatient treatment at a rehab. The individual feels he or she is “armed with” enough information to finally use safely.
  4. For me, it’s just normal life. For some, addiction is a solitary issue. For others, however, addiction may be shared with friends, family members, or partners. These individuals tend to justify their actions because they feel their behavior is part of the fabric of a relationship or social agenda. Even if someone believes their own addiction may be a problem, they can justify their dependency by referring to getting drunk or high as part of the “norms” of social life. 

MY FAVORITE LOOPHOLE

Unfortunately, I have often looked at certain habitual sins in the light of Paul’s own struggle, saying to myself, If the apostle Paul failed to resist the flesh and do what’s right, then how can I ever hope to do so? I am sure you see the hypocrisy of this conclusion. Basically, I have allowed this part of Paul’s teaching to serve as an excuse for what amounts to the “practice” of sin. Worse, the type of habitual sin that has been prevalent in my life involved deception, lying, and stealing narcotic painkillers from family members.

THE ADDICTED CHRISTIAN

Morgan Lee edited and published a provocative article in Christianity Today, called “Why a Drug Addict Wrote a Christianity Today Cover Story.” The article was written by Timothy King, a Christian who contracted very painful acute necrotizing pancreatitis. He was discharged on IV medication and given opiates for pain. Eventually, King’s doctor realized King’s reliance on narcotic painkillers was impeding his ability to eat and to recover from pancreatitis. Despite being a believer, King had become addicted to opiates.

Here is an excerpt from King’s article:

I use the term addicted. There are some medical professionals who use the word dependent because I didn’t go out and engage in behaviors typically associated with addiction. I chose to use the word addicted because it accurately describes my situation. It is a term I hope other people feel less stigma about in the future to describe their own situation. When we give the right name to something that is going on in our life, it kills its power over us. Naming something is incredibly important. Opioid addict is now tied to my name. I’ve had to think through that, but once again I have had a great community of support to encourage me about this story.

Whether deserved or not, believers struggling with an addiction are often shamed by the church rather than being provided an atmosphere for healing. Believers and non-believers alike are dying every day because of drug overdose. This should be cause for concern and a great opportunity for the church to be the church (the Body of Christ). After all, Christians are called to be a loving community of grace and healing. The church should not choose to see active addiction as a moral issue, ignoring the physical and psychological elements of the disorder. This only serves to ignore or sidestep this crisis, evidenced by believers (and some church leaders) who choose to sit on the sidelines, judging and ostracizing those who are suffering.

THE MINDSET OF A DISCIPLE

Paul answers his own question regarding his—indeed, our—struggle with sin that dwells within us. In Romans 7:25, Paul writes, “Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin” (NASB). Before Jesus overcame the power of sin and darkness, leaving us with an example to follow, it was impossible to completely overcome all sin in the flesh. But Jesus sent the Holy Spirit Who can show us our sin (convict us) and teach us the way through it. Like Paul, when we repent and begin to serve God, we have a new mindset—it is no longer our conscious, daily choice to serve sin. What comes from our flesh is not necessarily done willfully.

When we are in Christ Jesus and choose to serve God with our mind and our spirit, there is no condemnation if we absentmindedly do the things we hate (see Romans 8:1). We aren’t condemned for being tempted (thoughts or feelings that entice us to sin), nor for actions we do which haven’t passed our conscious mind first, allowing us to make a conscious choice. But in order to accomplish this, we need to walk in the Spirit, which means acting according to the light that we receive. This comes only from allowing that light to illuminate our habitual sins. We will then be able to recognize the desires of the flesh—the body of sin that is to be crucified daily through Christ. How do we accomplish this? We count ourselves dead to sin. We can then be disciples of Jesus, denying ourselves and taking up our cross daily (see Luke 9:23-24).

Disciple is another word for a follower of Christ; one who is learning to be like his Master. originally meant pupil or apprentice. Too many Christians believe they became disciples of Jesus when they accepted His death, burial, and resurrection for forgiveness of their sins. We were certainly dead in our trespasses. Thankfully, we are forgiven through Christ. He made us alive together with Him (see Colossians 2:13). However, forgiveness of sin is not discipleship. Once we have received atonement for our sins and are reconciled with God through the crucifixion of Christ, we come to the beginning of a new us. We are now instructed to start following Jesus. Emulating the examples He provided to us during His life and ministry.

CONCLUDING REMARKS

If you or someone you love is struggling with addiction, closing the loopholes of active addiction may be imperative before seeking treatment. In reality, we can rebuild our lives. But this involves realizing that addiction is progressively destructive. Further, it is important to believe we deserved to be happy and healthy, and that active addiction is not a normal, fulfilling human existence. Jesus said, “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10, NKJV). Eugene Peterson translates this verse as follows: “A thief is only there to steal and kill and destroy. I came so they can have real and eternal life, more and better life than they ever dreamed of” (MSG). Living life in bondage to addiction is certainly not an abundant life.  

Second Corinthians 5:17 talks about new life in Christ: “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here” (NIV). When we recognize that old things have passed away, we stand a better chance of living life without resorting to loopholes. Frankly, making decisions based upon loopholes is the hallmark of an unrepentant carnal Christian. When we are truly “in Christ,” we are a new creation. Old things have passed away. This is the “abundant” life we read about in John 10:10. We cannot hope to have an abundant and glorious new life in Christ if we excuse our occasion to sin as something not even the apostle Paul could avoid.