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Overcoming Habitual Sin by Dan Gatlin
All sin condemns us before God. James wrote, “For whoever shall keep
the whole law, and yet stumble in one point, he is guilty of all.
For He who said, ‘Do not commit adultery,’ also said, ‘Do not
murder.’ Now if you do not commit adultery, but you do murder, you
have become a transgressor of the law” (James 2:10-11). The
Calvinist doctrine of the “Continual Cleansing” denies the force of
this passage. Those with Calvinist leanings say that a single act of
sin will not condemn us, only habitual sin will. But James points
out that we will stand before God as either guilty of sin, or
pronounced righteous by the mercy of God. This principle is
recognized by every court system on earth. If one is found guilty of
stealing, he will not successfully argue for his freedom because he
has never committed arson, murder, or assault. The criminal stands
before the court as innocent or guilty. We will stand before God as
having all our sins forgiven or as “a transgressor of the law.”
There is no middle ground. A single act of unforgiven sin brings
condemnation.
Sin is usually connected with some type of pleasure (Tit. 3:3; Heb.
11:25), if such were not the case there would be no basis for
temptation. Satan uses our weaknesses to entice us to sin, “But each
one is tempted when he is drawn away by his own desires and enticed”
(James 1:14). The word translated “enticed” is deleazo, which
means “to lure by a bait” (W. E. Vine). The first time we succumb to
temptation the easier it is to give in thereafter. Before we know
it, sin becomes habitual. Jesus recognized this when He said, ”Most
assuredly, I say to you, whoever commits sin is a slave of sin’“ (Jn.
8:34). The verb “commits” is present, active which describes one who
continues in sin. Being a slave of sin does not mean that it is
impossible to break away (Col. 3:5-7), but the task is much more
difficult. There are things we can do to overcome habitual sin.
Repent and pray for forgiveness. This is what Peter told Simon to do
(Acts 8:22), and it is essential whether we’ve committed a single
act of sin or are involved in habitual sin. Every time a Christian
does this in sincerity of heart his sins are forgiven.
The word “repent” is often misunderstood. Strong defines it this
way: “to think differently or afterwards, i.e. reconsider (morally,
feel compunction)” (#3340). Strictly speaking repentance is a change
of mind. There are other things that accompany repentance. Godly
sorrow is not repentance, but precedes it: “For godly sorrow
produces repentance leading to salvation, not to be regretted; but
the sorrow of the world produces death” (2 Cor. 7:10). Many feel
“the sorrow of the world.” They are sorry for the consequences of
their sin, but not for the offense that they have caused God or
others. Their repentance is not valid because it is not accompanied
by godly sorrow. Repentance is also not reformation of life.
Changing the way we live is necessary after we repent (Matt. 3:8;
Acts 26:20), but a changed life alone does not indicate repentance.
If one converts to Mormonism, he may change from a life of
immorality to one that is morally upright. Yet, he would still stand
opposed to God. God does not accept partial repentance. To repent is
to make our thinking come in line with God’s in all things.
Peter also told Simon to “pray God if perhaps the thought of your
heart may be forgiven you” (Acts 8:22). While God knows what we need
before we ask (Matt. 6:8), He still wants us to communicate that
need to Him. And the greatest need man has is forgiveness.
Confess your sins. The N.T. speaks of two areas where confession is
essential. First, we must confess our faith in Jesus (Rom. 10:9-10;
Acts 8:37). This is something Christians should do throughout our
walk on this earth.
Second, we are to confess our sins. In the case of public sin,
public confession is necessary: “Confess your trespasses to one
another, and pray for one another, that you may be healed. The
effective, fervent prayer of a righteous man avails much” (James
5:16). The word confess (exomologeo) means “of a public
acknowledgment or confession of sins” (Vine). Too often, men who
commit public sins want their repentance and confession to be
private. And, too many brethren are willing to assume that
repentance has taken place when there may be little outward evidence
of such. The problem with these views is that they ignore the
command for public confession.
But the Scriptures also teach us that we are to confess our sins to
God. John wrote, “If we confess our sins, He is faithful and just to
forgive us our sins and to cleanse us from all unrighteousness.” (1
Jn. 1:9). Here the word confess (homologeo) means, “to
confess by way of admitting oneself guilty of what one is accused
of, the result of inward conviction” (Vine). To acknowledge our sins
to God is to recognize our reliance upon His grace and mercy and
acts as a reminder that God does not overlook sin (Hab. 1:13; Acts
17:30).
Study what the Bible says about the things that tempt you. “All
Scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in
righteousness” (2 Tim. 3:16). The reason two-thirds of the Bible is
corrective is that God knows that man gives in to temptation easily.
If we choose not to study we are rejecting God’s correction.
We are far less likely to sin if we have a clear understanding of
the Bibles teaching concerning those things that tempt us. Strength
to overcome temptation comes from God’s word: “Blessed is the man
Who walks not in the counsel of the ungodly, Nor stands in the path
of sinners, Nor sits in the seat of the scornful; But his delight is
in the law of the LORD, And in His law he meditates day and night.
He shall be like a tree Planted by the rivers of water, That brings
forth its fruit in its season, Whose leaf also shall not wither; And
whatever he does shall prosper.” (Ps. 1:1-3). Those tempted by
alcohol should have a clear understanding of passages like Prov.
20:1; 23:29-35; 1 Cor. 6:9-11; Eph. 5:18-20, etc. Those addicted to
sexual immorality need to see the physical, spiritual, and emotional
damage that they do to themselves and others by studying Prov.
5:3-14; 7:1-27; 1 Cor. 6:15-20, etc. Remind yourself often (2 Pet.
1:12-15).
Avoid tempting situations. Jesus clearly taught, “And do not lead us
into temptation, But deliver us from the evil one.” (Matt. 6:13).
Notice that He did not say, “and do not lead us into sin,” but “into
temptation.” Sin is less likely to occur where there is no
temptation. James describes the connection between temptation and
sin: “But each one is tempted when he is drawn away by his own
desires and enticed. Then, when desire has conceived, it gives birth
to sin; and sin, when it is full-grown, brings forth death.”
(1:14-15). Satan (the tempter, 1 Thess. 3:5) entices us through our
weaknesses, but he has no power over us beyond what we allow him (Jn.
13:2, 27; Acts 5:3).
One of our greatest temptations is to flirt with temptation. We know
that we must avoid sin, yet we are drawn by its pleasures. Jesus
warned against allowing our minds to dwell on sin (Matt. 5:21-48).
And James tells us that doing so makes us double-minded: “Therefore
submit to God. Resist the devil and he will flee from you. Draw near
to God and He will draw near to you. Cleanse your hands, you
sinners; and purify your hearts, you double-minded. Lament and mourn
and weep! Let your laughter be turned to mourning and your joy to
gloom. Humble yourselves in the sight of the Lord, and He will lift
you up.” (4:7-10).
Turn to your brethren for support. “No man is an island,” according
to the old saying. And it’s true! We often need encouragement to
remain faithful: “Beware, brethren, lest there be in any of you an
evil heart of unbelief in departing from the living God; but exhort
one another daily, while it is called "Today," lest any of you be
hardened through the deceitfulness of sin.” (Heb. 3:12-13). Those
that are mature in the faith have the responsibility of helping and
encouraging those struggling with sin (Gal. 6:1-2; 1 Thess. 5:14).
Remember, “Blessed is the man who endures temptation; for when he
has been approved, he will receive the crown of life which the Lord
has promised to those who love Him” (James 1:12). ~
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Will All Israel Be Saved?
By Kevin Cauley
In what sense will "all Israel" be saved in Romans 11:26? Does this
refer to the church and the inclusion of both Jew and Gentile (vs.
25; cf. Acts 15:6-11; Gal. 6:15-16)?
In Romans 11, Paul addresses the question that he sets forth in
verse 1. "Has God cast away his people?" It was a question that was
being asked by some Gentile Christians (vs.13) because Paul was
preaching the gospel to them instead of the Jews as was his habit to
do, after he first approached the Jews with the gospel (cf. Acts
13:46).
One key verse of the passage is in verse 7, "What then? Israel hath
not obtained that which he seeketh for; but the election hath
obtained it, and the rest were blinded...." Israel, as a nation, had
not accepted Jesus as the Messiah. Some, however, did accept Jesus
as the Messiah. Those who accepted Him were saved; those who did not
fell (vs.11, 12) and through their fall, grace came to the Gentiles.
Does this mean that they cannot be saved? No, in fact, Paul wanted
them to be saved. He was preaching to the Gentiles partially to
provoke the Jews into accepting salvation (vs.14). Paul then gives
us the Allegory of the Olive Tree. In this allegory, it is those who
are grafted into the tree that are saved. The Jews are represented
as the natural branches, but which had been broken off due to their
rejection of the gospel. The Gentiles are represented as those who
were grafted in due to their acceptance of the gospel. Toward the
end of the allegory, however, Paul discusses those Jews who had
first been broken off and what would happen to them if they accepted
the gospel. He says, "And they also, if they abide not still in
unbelief, shall be graffed in: for God is able to graff them in
again" (vs.23). Notice, "IF they abide not still in unbelief." They
have to become believers to be grafted back into the tree.
Verse 26 of Romans 11 is a conclusion to the allegory. Notice that
Paul says, "And SO all Israel shall be saved." Paul doesn't say,
"all Israel shall be saved," but "SO all Israel shall be saved." The
word "so" is an adverb of manner. It means in such a way, or in such
a manner, all Israel shall be saved. The idea is that they will be
saved in the same manner in which they are grafted back into the
Olive Tree, through belief that Jesus is the Messiah.
The covenant that God has with Israel now is the same that He has
with the whole world. It is the covenant in which sins are taken
away (vs.27). We need but look in Hebrews 10:16, 17 to understand
this: "This is the covenant that I will make with them after those
days, saith the Lord, I will put my laws into their hearts, and in
their minds will I write them; And their sins and iniquities will I
remember no more." What is this covenant? It is the new covenant;
the first covenant has been taken away, that the second could be
established ( Hebrews 10:9).
Verse 26 concludes Paul's reasoning: "For God hath concluded them
all in unbelief, that he might have mercy upon all." Now, both Jews
and Gentiles are saved through the same method--the mercy of God.
Today, God is no respecter of persons ( Acts 10:34, 35). All are
saved in the same way, through belief in the gospel of Christ, both
Jew and Gentile. To answer your question, yes, this refers to the
salvation that is afforded in Christ, through the church ( Ephesians
3:23). ~
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