Giving and receiving correction

tsslogo.jpgsermon delivered on July 29, 2007
by Pastor Mark Alderton
Sovereign Grace Fellowship
Bloomington, MN

INTRODUCTION

We continue our series on topics that affect our fellowship – our life together – and which are vital to biblical and effective fellowship that builds up the church and the individuals in it. The topic of this message is correction.

Correction is another word for adjustment or changing course. It doesn’t have to be about sin. It can be about improving something like how a team is organized or how a person plays guitar. But the focus of this message is going to be about bringing correction to the sin in our lives, about moving from sin to obedience to God.

There are many, many things that could be said about correction – about methods of correction, about the different levels of correction like counsel, reproof and rebuke, and so forth. Our focus this morning is going to be on one thing: how to give and receive correction for sin in a hopeful and grace-motivated way. We’re going to learn how to speak into one another’s lives about our sin.

Now, most of us are probably not thinking at this point, “How excellent! We’re going to talk about how to confront sin in my life. I’ve been feeling the need to have more correction. Why don’t we have a whole series on this?!”

More likely the idea of correcting one another provokes a feeling somewhere between tolerance and dread, unless you’re hoping that someone else who is hearing this will be more open to your correction after this message.

We generally don’t like correction. We like to get it over with as soon as possible and would be glad to avoid it altogether. It can seem so unfriendly and oftentimes it is brought with sinful attitudes and we respond to it in similar fashion.

Well, by God’s grace we’ll have a more favorable and faith-filled understanding of correction after this morning. Correction does not need to be a bad experience. In fact it should not be. There is a way to give and receive correction in a hopeful and grace motivated way. The Scriptures show us how.

Continue reading

Confessing Sin (1 John 1:8-9)

tsslogo.jpgsermon delivered on July 22, 2007
by Pastor Mark Alderton
Sovereign Grace Fellowship
Bloomington, MN

———

[Along with Rick Gamache, Mark Alderton pastors a church in Bloomington, MN (suburb of Minneapolis). Mark is a very wise brother in Christ and gifted as an excellent expositor of God’s Word. This sermon on confessing sin is ‘lights out.’ Literally! About 20 minutes before the sermon began the electricity went out. Mark continued with the sermon in a dark and hot elementary school gymnasium without any amplification. The manuscript is too good not to post here on TSS. Mark graciously offered this sermon on confessing sin and another for tomorrow on his follow-up sermon on giving and receiving correction. These sermons are a tremendous blessing. Thank you Mark! – Tony]

———

The topic of this text and this message is confessing sin. Or in other words, it’s about agreeing with God that we have done something wrong; that we’ve either done something he says we shouldn’t do, or failed to do something he says we should do.

We are addressing this topic because we’re in a series dealing with those things that affect our fellowship, our life together as a church. And sin affects our fellowship, especially unconfessed sin, so this is a matter of importance to us.

I don’t know what you think of the idea of confessing your sins to someone or why you would want to do that. I can tell you what I thought of it growing up.

I was raised with the understanding that to be right with God you needed to go every once in a while to a priest and confess your sins to him in a confessional booth. I’m not sure how these appointments were set up – I know I never asked for them. But they were pretty intimidating to me and I thought that I’d better have some pretty bold sins to confess or the priest would think I was hiding something, and I wanted to get through this as quickly as possible.

So I got a list in my mind, and at the confession I’d say sheepishly, “Well, father (that’s what we called the priest) …”

… I got angry with my sister and I hit her

… I hit a golf ball through the house window and lied to my dad that someone threw a rock at it, and…

… I stole firecrackers out of my dad’s dresser drawer and blew up an anthill

Then, if all was right in the world, he wouldn’t ask for too much else, and let me go fairly quickly with an assignment to do some penance to show that my sorrow for my sin was real.

That was my idea of confessing sin. I didn’t like it and I had no idea why I needed to do it other than that it was expected of me.

Now that may not be your exact experience (and I would be glad if it wasn’t because that’s not a biblical model), but you may have some of the same misunderstandings and temptations related to confessing your sins to others.

Perhaps you don’t think you have much sin in your life to confess. Or perhaps you think that your sin is just between you and God and there is no need for others to know. Or perhaps you don’t know about the blessings God promises to those who live a life of ongoing confession of sin.

Continue reading

Confessing Sin and Receiving Correction

tsslogo.jpgIt’s overwhelming to count the number of Christian books focused on topics not explicitly biblical. Just on church leadership, the most popular books cover keys to increase attendance, tricks to design the best information cards, strategies to station greeters, and checklists for meeting the expectations of church visitors. However, it seems the greater challenge for the Church is excellence where the Bible is clear. Isn’t that what Mark Twain said?

Let me give you two examples.

When was the last time you confessed your sins to another Christian? That’s biblical (1 John 1:8-9). Or when was the last time you humbly received correction? That, too, is biblical (Heb. 3:12-13). Reformatting the information cards can wait.

Now, I’m not saying these two disciplines are easy or popular. They are not. It’s far more comfortable to circle the theological errors in other groups. And when it comes to popularity, publishers know a book on these topics would flop. Confession and correction rub the cat the wrong way. They are too painful to be popular.

Speaking of pain, have you ever stepped on a nail? I mean really stepped on one. Out of the blue, you’re walking along, minding your thoughts and then – silence! – you feel the odd sensation of the nail entering the bottom of your foot. Youch! (My foot just curled in reaction to writing that sentence.) The worse part is the expectation that someone now needs to pull the nail out. (Now my hands, both feet, jaw and forehead are all tense.) I think removing a nail is the most agonizing part of it all. But the nail must come out for healing to begin.

So it is with sin. Spiritual health demands sin be pulled out of our hearts. Despite the painfulness of confessing sin and receiving correction, this is the Christianity once for all delivered to the saints.

How we style the welcome cards is a matter of preference. Whether we confess sin and receive correction is a matter of faithfulness.

Our forefathers understood the depth of remaining sin. As you saw earlier today in the brilliant quote from Horatius Bonar, we may think we sail on a calm and sinless ‘wine dark’ sea. But it only takes an icy blast of trial to awaken the old man and churn the mud of sin – the idolatry, anger, self-centeredness – that remains in our heart. Puritan Richard Sibbes warns us too. Let Rome say she cannot err. But let us who know better be aware of our black hearts and proneness to sin.

The battle of mortification continues throughout our lives. Confessing sin and receiving correction is the appropriate awareness of our sinful condition. Because sin ever remains in our hearts, our confession of sin and openness to correction never ends.

So I invite you to join me this week as we conspire to boot that wicked old man overboard in our seafaring pursuit of holiness.

The icy blast of trial awakens the old man

The icy blast of trial awakens the old man
by Horatius Bonar

We are not at all persuaded that there is so very much evil in us. We do not know ourselves. Our convictions of sin have been but shallow, and we are beginning to imagine that the conflict between the flesh and the spirit isice.jpg not so very fierce and deadly as we had conceived it to be. We think we have rid ourselves of many of our sins entirely, and are in a fair way speedily getting rid of all the rest.

The depths of sin in us we have never sounded; the number of our abominations we have never thought of marking. We have been sailing smoothly to the kingdom, and perhaps at times were wondering how our lot should be so different from the saints of old.

We thought, too, that we had overcome many of our corruptions. The old man was crucified. It seemed dead, or at least feigned itself to be so in order to deceive us. Our lusts had abated. Our tempers had improved. Our souls were calm and equable. Our mountain stood strong, and we were saying, ‘We shall never be moved.’ The victory over self and sin seemed, in some measure, won.

Alas, we were blind! We were profoundly ignorant of our hearts.

Well, the trial came. It swept over us like a cloud of the night, or rather through us like an icy blast, piercing and chilling us to the vitals. Then the old man within us awoke, and, as if in response to the uproar without, a fiercer tempest broke loose within. We felt as if the four winds of Heaven had been let loose to strive together upon the great deep within us. Unbelief arose in its former strength. Rebelliousness raged in every region of our soul. Unsubdued passions resumed their strength. We were utterly dismayed at the fearful scene.

But yesterday this seemed impossible. Alas, we know not the strength of sin nor the evil of our hearts till God thus allowed them to break loose.

It was thus He dealt with Israel; and for this end He led them into the desert. “And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart” (Deu. 8:2). Their desert trials put them to the proof. And when thus proved, what iniquity was found in them! What sin came out which had lain hidden and unknown before!

The trial did not create the evil: it merely brought out what was there already, unnoticed and unfelt, like a torpid adder. Then the heart’s deep fountains were broken up, and streams of pollution came rushing out, black as Hell. Rebellion, unbelief, fretfulness, atheism, idolatry, self-will, self-confidence, self-pleasing – all burst out when the blast of the desert met them in the face and called Egypt to remembrance with its luxurious plenty. Thus they were proved.

Even so it is with the saints still. God chastens them that He may draw forth the evil that is lying concealed and unsuspected within. The rod smites us on the tenderest part, and we start up in a moment as if in arms against God. The flesh, the old man, is cut to the quick, and forthwith arouses itself, displaying all of a sudden much of its former strength. When it was asleep we did not know its power, but now that it has been awakened, its remains of strength appall us.

It is not till the sea is ‘troubled,’ that ‘its waters cast up mire and dirt.’ When all was calm, there seemed naught but purity pervading it, and ripple folded over ripple in the still brightness of its transparent green. But the winds break loose, the tempest stirs its lowest depths, and then all is changed. Thus we see it in the saints. When calamity breaks over them like a tempest, then the hidden evils of their hearts awaken. Sins scarcely known before display themselves. The heart pours out its wickedness. Hard thoughts of God arise. Atheistical murmurings break out and refuse to be restrained.

– Horatius Bonar (1808-1889). Taken from The Night of Weeping and The Morning of Joy (Chapel Library) pp. 57-60. Also found in The Night of Weeping: Words for the Suffering Family of God found in The Life and Works of Horatius Bonar CD-Rom (LUX publications: 2004), pp. 36-37.

Bonar: Living Upon the Son of God

tsslogo.jpgLiving Upon the Son of God
by Horatius Bonar (1808-1889)

[As a compliment to Sinclair Ferguson’s quotation from earlier in the day, this is an excellent example from one of my favorite authors of how the imperatives of Scripture should be wrapped in the indicatives of the Gospel. Notice by the end we have been called to endure hardships and pursue holiness. -Tony]

“I live by the faith of the Son of God” (Galatians 2:20)

Through the law we die; through the cross we live. The law kills; it kills even to itself: ‘We, through the law, are dead to the law.’ But this legal death produces or issues in a divine life; we die to the law, that we may live to God; we are crucified with Christ; yet we live; this crucifixion (or death) produces life; and yet this new life is not our own, — it is that of Christ; who dwelleth in us, and liveth in us, so that the life which we live in the flesh, we live by faith on the Son of God, who loved us and gave Himself for us. This is the love that passeth knowledge; this is the gift that transcends all gifts.

Thus Christ is our life; its spring or fountain; its root; its storehouse or treasury. We live not upon ourselves, but on another; all that we have, and are, and hope for, is derived from that other.

1. We live upon His person. His person, like His name, is wonderful. It is both divine and human. It contains all that is excellent in the creature, along with all that is excellent in the Creator. His person is the great vessel of fullness, in which is contained all that is needed by the neediest of souls. It pleased the Father that in Him should all fullness dwell. In Him is the perfection of all perfection, the glory of all glory. On this glorious person we live. We draw our spiritual life out of Him. We live by faith upon Him. In receiving the Father’s testimony to His person, we draw in the life which is in Him for us. We use Him. We partake of His fullness. The virtue that is in Him flows out to us. Out of His fullness we receive, and grace for grace, — like wave upon wave.

2. We live upon his work. The great feature in that work is substitution, atonement, propitiation. It contains many things; but this especially: ‘Christ died for our sins.’ He ‘gave Himself for us.’ He was ‘made sin for us.’ It is this aspect of His work that so specially suits us; for what we require is one to stand in our stead, to represent our persons, to bear our sins, to furnish us with a righteousness. His work upon the cross presents us with all these, — — His finished work, His accepted sacrifice, His precious blood, His completed expiation on ‘the accursed tree.’ On this work we live daily. It is a quickening work; a work the knowledge of which is life to the dead soul. To disbelieve that work, or to lose sight of it, is death; to believe it, and to keep our eye upon it, is life and healing. The sight of it, or the thinking about it (call it by what name we please), draws in life; we live in and by looking. This work contains the divine fullness provided for the sinner.

3. We live upon His love. It is love such as men saw on earth when He went about speaking the words and doing the works of grace. It is love (or grace) which comes out so specially from the person and the work; the love of Christ; love without measure; love that passeth knowledge. It is love, infinite, free, suitable, unchanging. The knowledge of this great love is life and peace. Jesus loves! ‘As the Father bath loved me, so have I loved you; continue ye in my love.’ How quickening and comforting is love like this!

We have thus spoken generally of what we get out of Christ’s living fullness. But let us now ask what this living upon Christ does for us. What do we specially get?

A. We get strength. In looking, we are strengthened with might in the inner man. Out of the depth of weakness we look, and are made strong. Connection with the person, the work, the love of Christ, communicates the divine strength. We lean upon His arm.

B. We get peace. The sight of Him whose name is the Peacemaker pours in peace. It is a peace-giving sight. We get peace by the blood of His cross; for He is our peace. Each fresh look communicates fresh peace, — the peace which passeth all understanding.

C. We get sympathy and consolation. He is touched with the feeling of our infirmities. In all our affliction He is afflicted. He sympathizes with us; He goes down to the lowest depths of our sorrow; He comforts us in all our tribulation.

D. We get health. The sight of Him is healing. As we remember Him or think of Him, health flows into us. The fragrance of His name is medicine. To think of Him, is to inhale the health. Thus our cure proceeds; thus our diseases are banished.

E. We get holiness. Contact with Jesus is sanctifying. It is faith which brings us into contact with Him, and it is by faith that we are purified. We live by faith on the Son of God, and are by Him made holy. Thus it is that we are taught to hate sin, and thus we learn to seek holiness, and to delight in all progress therein. Christ says to us, Be holy; His cross says to us, Be holy; His love says to us, Be holy.

F. We get eternal glory. If we suffer, we shall also reign with Him. ‘Thou hast redeemed us to God by Thy blood,’ sing the saints in heaven, ‘and hast made us kings and priests unto God: and we shall reign on the earth.’ Oneness with Him in humiliation leads to oneness with Him in glory; the glory to be revealed when He comes again.

– Horatius Bonar
, Light and Truth in The Life and Works of Horatius Bonar on CD-Rom (LUX publications: 2004), pp. 744-745.