What is the difference between self-pity and grieving over sin?
I think for the most part they can appear the same from the outside, but the sinner is the one who knows what's going on in their heart. For me, when I genuinely grieve it is a feeling of total sorrow for my part in the nailing of Christ to the cross. In other times it may be a feeling of sorrow for totally letting God down... again. Self pity is almost like showing sorrow for being caught, not for the sin itself. So, the difference is where the sorrow comes from.
Wednesday, July 9, 2008
Question 2:
What are some evasions people use to avoid mourning their sins?
I think the greatest one would be that they have no sin, or that their sin isn't that bad. This is true especially among non-Christians, or Christians who don't really understand their faith.
A few weeks back my minister led the church in prayer, and one thing he said in his prayer was something along the lines of "forgive me father for not wanting to give up my sin". I think this is particularly true. Someone who has a sin of alcohol abuse may not really want to give it up, and so avoid mourning it.
I think the greatest one would be that they have no sin, or that their sin isn't that bad. This is true especially among non-Christians, or Christians who don't really understand their faith.
A few weeks back my minister led the church in prayer, and one thing he said in his prayer was something along the lines of "forgive me father for not wanting to give up my sin". I think this is particularly true. Someone who has a sin of alcohol abuse may not really want to give it up, and so avoid mourning it.
Monday, July 7, 2008
Question 1:
What does this beatitude tell you about the heart of God?
That He is an empathic God. He has love for his children in the same way as we have love for our children, except of course most of our children have not been traitors to us. God's amazing ability to forgive us is one thing, but to comfort us as well...
That He is an empathic God. He has love for his children in the same way as we have love for our children, except of course most of our children have not been traitors to us. God's amazing ability to forgive us is one thing, but to comfort us as well...
Study
It is one thing to be spiritually poor and acknowledge it, as the first beatitude says; it is another thing to grieve and mourn over it. In more theological language, confession is one thing, contrition is another. One might almost translate the second beatitude "Happy and the unhappy" in order to draw attention to the startling paradox it contains.
"Blessed are those who morune for they will be comforted." (Matthew 5:4)
It is plain from the context that those Jesus promised comfort are not primarily those who mourn the loss of a loved one, but those who mourn the loss of their innocence, their righteousness, their self-respect. It is not the sorrow of bereavement to which Christ refers, but the sorrow of repentance.
Section 2: Repenting of Our Sins - Matthew 5:4; Romans 7:21-25
Please go to Biblegateway to read the passages relevant to this post.
Open Discussion:
When is a time when you feel you have mourned for (That is, grieved or felt sorrow over) something or someone
Please use comments to add your view.
Open Discussion:
When is a time when you feel you have mourned for (That is, grieved or felt sorrow over) something or someone
Please use comments to add your view.
Summary
The indispensable condition of receiving the kingdom of God is to acknowledge our spiritual poverty. To the poor in spirit, and only to the poor in spirit, the kingdom of God is given. For God's rule which brings salvation is a gift as absolutely free as it is utterly undeserved.
Friday, July 4, 2008
Question 12:
What did Christ promise as a result of accepting his offer?
Christ promises us the opportunity to sit at his throne. However, he puts this warning in: "He who has an ear, let him hear what the Spirit says to the churches." (Revelation 3:22), which in other words means 'listen to the spirit in churches, NOT to man'. I hear this as a charge to the body of churches to hold our ministers accountable. This means we listen to what is being said, and as we listen we determine whether this is coming from the spirit, or from another source (and there is only one other source). This doesn't mean people are black or white, just where they get their inspiration can be corrupted, and so we have to be careful to not be blind. To be active in our church.
Christ promises us the opportunity to sit at his throne. However, he puts this warning in: "He who has an ear, let him hear what the Spirit says to the churches." (Revelation 3:22), which in other words means 'listen to the spirit in churches, NOT to man'. I hear this as a charge to the body of churches to hold our ministers accountable. This means we listen to what is being said, and as we listen we determine whether this is coming from the spirit, or from another source (and there is only one other source). This doesn't mean people are black or white, just where they get their inspiration can be corrupted, and so we have to be careful to not be blind. To be active in our church.
Wednesday, July 2, 2008
Question 11:
Verse 20 is often quoted as an invitation for non-Christians to believe in Jesus. But the words were originally spoken to a church. How would Christ's invitation apply to Christians?
Being a Christian is more than just a name. Fortunately, it is not up to me to be the judge of who will get to heaven and who will not. This passage from Matthew reminds me of televangelists and the like:
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' (Matthew 7:21-23)
This passage clearly tells me that not all who call themselves Christians actually believe in Christ. Thus, Revelation 3:20 is an invitation to non believing Christians as well as non Christians.
Being a Christian is more than just a name. Fortunately, it is not up to me to be the judge of who will get to heaven and who will not. This passage from Matthew reminds me of televangelists and the like:
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' (Matthew 7:21-23)
This passage clearly tells me that not all who call themselves Christians actually believe in Christ. Thus, Revelation 3:20 is an invitation to non believing Christians as well as non Christians.
Tuesday, July 1, 2008
Question 10:
What remedy did Christ offer the Laodiceans (vv.18-20)?
I read this passage and my immediate thought is that Jesus is telling us how to find salvation in the world of materialism. Buying Gold from Him is to listen to His words. Wearing white clothes is to be clean in the sight of God through Jesus by being his follower etc, but I think the key here is the passage "So be earnest, and repent". How many of us are not earnest in their repentance? How often do we say 'this thing that the Lord has bought to my attention, I need to give it up. Yes Lord, I hear you, thank you, I will not do that any more' yet go right ahead and do it again? In which case we are not being earnest. Our repentance is not repentance at all.
I read this passage and my immediate thought is that Jesus is telling us how to find salvation in the world of materialism. Buying Gold from Him is to listen to His words. Wearing white clothes is to be clean in the sight of God through Jesus by being his follower etc, but I think the key here is the passage "So be earnest, and repent". How many of us are not earnest in their repentance? How often do we say 'this thing that the Lord has bought to my attention, I need to give it up. Yes Lord, I hear you, thank you, I will not do that any more' yet go right ahead and do it again? In which case we are not being earnest. Our repentance is not repentance at all.
Question 9:
What sort of spiritual "wealth" do churches today imagine they have accumulated?
Many churches today rely a lot on pomp and ceremony. I attend a High Anglican service with my wife from time to time when we're in her home town. The whole time I'm there I feel totally unattached to God. For those involved in the ritual, they may find attachment to God, but I certainly don't. Different horses for different courses, naturally, but I have a concern that this question is related to this kind of 'spiritual wealth'. The assumption that 'they' have something that 'we' don't have. Done a robe, put on a dog collar and you're instantly 'more deserving' than 'them' for the kingdom of heaven. NOBODY is deservedly gets to the kingdom of Heaven.
Many churches today rely a lot on pomp and ceremony. I attend a High Anglican service with my wife from time to time when we're in her home town. The whole time I'm there I feel totally unattached to God. For those involved in the ritual, they may find attachment to God, but I certainly don't. Different horses for different courses, naturally, but I have a concern that this question is related to this kind of 'spiritual wealth'. The assumption that 'they' have something that 'we' don't have. Done a robe, put on a dog collar and you're instantly 'more deserving' than 'them' for the kingdom of heaven. NOBODY is deservedly gets to the kingdom of Heaven.
Question 8:
It is apparent that the Laodiceans were materially wealthy (v.17). What other kinds of "wealth" might they have assumed they had accumulated?
Jesus said "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." (Matthew 7:13-14).
I think this is clearly the case with the Laodiceans. They were rich in material goods, and thought that they were rich in spirit as well. The assumption is often that we are one of the saved, but nobody truly knows that they are saved. Accumulation of material wealth is a risk at getting in the way of life with Jesus.
Jesus said "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." (Matthew 7:13-14).
I think this is clearly the case with the Laodiceans. They were rich in material goods, and thought that they were rich in spirit as well. The assumption is often that we are one of the saved, but nobody truly knows that they are saved. Accumulation of material wealth is a risk at getting in the way of life with Jesus.
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