Fit for heaven

What is this? I had never heard the phrase "fit for heaven" before, but over the last couple of months I've heard it twice. Both times it was used in reference to our sanctification — not our positional sanctification, but our walk — and how it is daily making us more fit for heaven. The first time I heard this, I was a bit surprised. The second time I thought, "What's going on here? Why am I hearing this all of a sudden?" But my immediate reaction both times was, "What?! That's legalism!"

And that's the problem with quite a few words and phrases we throw around in our "Christian language" (Christianese) today. Some terminology just naturally leads us to think "legalism", while others lead us to think "license" or some other wrong theology. I think of them as "baggage words" — words or phrases that need to be defined or, in some cases, not used at all. Others that come to mind are "repent", "confess", "kingdom", "God-inspired", "Spirit-led", "the providence of God", "let go and let God", and the "yes, no, and wait" explanation regarding answers to prayer. That's why it's so important to go back to Scripture to see what is actually said about these things.

So, what about this phrase "fit for heaven"? It sure led me to think that what was being said was Christ's death and resurrection were insufficient so we need to work hard to make ourselves fit for heaven. And some, but not all, seem to believe that's true. Therefore, it seems to me that the phrase "fit for heaven" is confusing at best, and misleading at worst.

For those who hold to the belief that we're declared perfect at our conversion but after that we need to work our way to heaven, I'd like to discuss the following question: "Are believers unfit for heaven now?"

First off, I'd like to figure out where the phrase "fit for heaven" came from. When we look in Colossians, we see that it speaks about our being made fit for heaven, so perhaps it came from there:

Giving thanks to the Father, Who has qualified and made us fit (notice the past tense?) to share the portion which is the inheritance of the saints in the light. [The Father] has delivered and drawn us to Himself out of the control and the dominion of darkness and has transferred us into the Kingdom of the Son of His love, in Whom we have our redemption through His blood, [which means] the forgiveness of our sins (Col 1:12-14).

From these verses we can see it's nothing we do that makes us fit; it's all Christ's doing. And because Christ has already done it all, we're just as fit for heaven as newborn believers as we are when we're mature (2 Cor 5:21). (Remember the dying thief on the cross next to Jesus in Lk 23:42-43?)

Actually though, it is true that our old nature is unfit for heaven, but it is also true that it will always be 100% unfit for heaven. It can never be improved. Notice how we are exhorted to put off — not clean up — the "old man" (Eph 4:22; Col 3:9). The fact is, Christ didn't come to reform our flesh; He came to execute it and to give us new life (Gal 2:20-21; Col 3:3-5). Trying to clean ourselves up is merely returning to the law — the ultimate exercise in futility.

That's why we were instantly given a new creation/nature at our conversion (2 Cor 5:17-21), which is 100% fit for heaven now — and always will be! It is this new creation/nature or "new man" that we are instructed to "put on" (Eph 4:24; Col 3:10). Reading further in Eph 4:25-32 and Col 3:12-17 tell us what it "looks like" when we put on our "new self, which in the likeness of God has been created in righteousness and holiness of the truth."

Thankfully, when we physically die we'll be free of our old, dead sinful nature (Rom 7:14-8:10). It will never be in heaven; only our new nature will be there. So what exactly are we trying to make fit for heaven? Our new nature, which is already perfect in every way, or our old nature, which can never be improved and is considered dead already?

Maybe you think I'm encouraging license by saying Christ's blood is all that's needed to make us fit for heaven. But that is exactly what Scripture tells us — Christ's blood is fully sufficient (1 Cor 1:30-31; 2 Cor 5:21; Eph 2:8-9)! And actually, having full confidence in the finished work of Christ on the cross for us does not produce carnal Christians; rather, His love and grace compel us to live godly lives (Rom 6:14; 2 Cor 5:14-15; Titus 2:11-12).

In light of all this, I would like to make a motion that we stop using the Christianese phrase "fit for heaven" in reference to our daily walk — as if it's something we're working toward — because in Christ we are complete (Col 2:9-10) and fully fit for heaven now!

Redeemed

Recently I heard this phrase used:  "We are all in the process of being redeemed."  Can this be true?  Are believers really being bought on the installment plan?

Our English word "redeem" is actually a translation of three Greek words:

Agarazo: to buy at the market.

Ex-agarazo: to buy out of the market.

Lutro: to set free (upon receipt or payment of the ransom price)

The Easton Bible Dictionary explains redemption more fully:

[It is] the purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).

Hodge couldn't be more emphatic — our debt has been fully paid.  It is not being paid little by little, bit by bit.  Christ died to pay the penalty against us once for all.

Hebrews 9:11-15 speaks of this — "he entered once for all into the holy places ... thus securing an eternal redemption."  If believers are all in the process of being redeemed, as being claimed, wouldn't Christ have to be dying again and again (Heb 9:6-10)?  (See also Once for all.)

Hebrews 9:11-15 — But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.

Titus 2:14 tells us that the Lord Jesus Christ gave Himself for us, "that He might redeem us from all lawlessness, and to purify for himself a people for his own possession who are zealous for good works." Our Lord died to redeem us from all iniquity, and He redeemed us unto Himself to be his people. He desires that we should be zealous of good works, but as believers we belong to Him now — bought outright, paid in full.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works (Titus 2:11-14).

No, we aren't being bought on the installment plan.  We are fully redeemed now. We were "bought with a price" and "redeemed to God” (1 Cor 6:20; Titus 2:14). We were "redeemed from the curse of the law" (Gal 3:13). And some day our mortal bodies will be made incorruptible and perfect (Rom 8:22-24). What a glorious day that will be!

May I suggest that instead of saying, "We are all in the process of being redeemed," a more appropriate statement might be, "We are all in the process of being sanctified"?  But even then we must be careful, for the Bible speaks of sanctification as being both already completed (positional) and in the process of being completed (practical).  We should be clear about which one we are speaking.  (See also Who we are - part 3.)

Redeemed—how I love to proclaim it!

Redeemed by the blood of the Lamb;

Redeemed through His infinite mercy,

His child, and forever, I am.

Redeemed, redeemed,

Redeemed by the blood of the Lamb;

Redeemed, redeemed,

His child, and forever, I am.

Redeemed and so happy in Jesus,

No language my rapture can tell;

I know that the light of His presence

With me doth continually dwell.

I think of my blessed Redeemer,

I think of Him all the day long;

I sing, for I cannot be silent;

His love is the theme of my song.

 

by Fanny J. Crosby

I'm clean!

I've written quite a bit over the past several years but have never told you how I came to know the Lord.  I'd like to do that now.  Better late than never, I guess.

My testimony isn't as dramatic as some.  I didn't come out of the drug culture or any kind of self-destructing life style.  Nor did I go through a long period of searching for the true meaning of life before coming to Christ.  You see, I was raised in a Christian home and accepted Christ as my savior when I was about 6 years old.

After church one Sunday I had a lot of questions about becoming a Christian.  My father very patiently answered them by showing me verse after verse in the Bible.  He explained to me that I could become a Christian by placing my faith in what Jesus Christ did for me on the cross and not by doing good things.

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life (Jn 3:16).

He saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit (Titus 3:5).

Then my father prayed with me.  My faith was very simplistic because I was so young, but I still remember it very plainly.

Over the years I've had spiritual growth spurts as well as plateaus and valleys, just like every other believer, as I constantly battle this old nature of mine.  But how freeing to know that I stand justified ("just as if I'd never sinned") before God because — and only because! — of His Son's death on the cross and resurrection!

It took me a while to fully comprehend this fact, though.  Too many times I had been told in church that I must constantly confess my sins to God, that I must "keep short lists" of my sins with Him, so that I wouldn't forget to ask for forgiveness for each and every one.  Of course this made me worry that I might actually forget to confess some of them...and then what?  I wasn't sure.  So I got into the habit of not only constantly focusing on and confessing every sin I could think of, but also, just for good measure, of saying a "blanket" prayer asking forgiveness for any sins I happened to forget.  Whew, I was covered!  But what a tremendous burden I lived under.

I remember coming across a book sometime during my high school years in which a young married couple talked about how joyful their Christian walks had become since coming to realize what Christ's death and resurrection for them really meant.  They seemed so happy, so free.  I didn't understand what they were talking about, but I knew I wanted to.

It was still several years after that — during my college years — before I finally understood that God had forgiven me — not only for my past sins, but also for my present and future sins — from the moment I placed my faith in His Son's death and resurrection on my behalf.  And now, because I'm in Christ (Col 2:8-12), I stand before God just as if I'd never sinned.  Isn't that amazing?!

You've probably noticed that I frequently post this quote from Bob George based on Heb 10:1-14.  I like it because it explains so vividly where I was then and where I am now:

When the Israelite who hears that Christ's sacrifice has taken away his sin continues to go on the Day of Atonement to offer animal sacrifices, what is he saying about the blood of Christ? When the Catholic continues to rely on his priest for forgiveness, what is he saying about the Spirit of grace? When the Protestant continues to send up prayers of confession to bring about forgiveness, what is he saying about the blood of the covenant? The Christian world tells the Israelites, "You no longer have to offer animal sacrifices." The Protestants are saying to the Catholics, "You don't have to confess to a priest, you can go directly to God." And God in heaven is saying to all of us, "IT IS FINISHED."

I wasn't going to the confessional per se', but I might as well have been.

I still struggle with my old sin nature, of course, just like every other believer.  The Apostle Paul talked about these struggles:

So now, no longer am I the one doing it, but sin which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death? 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. Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. (Rom 7:17-8:2).

But now I know that in Christ I'm clean!

He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him (2 Cor 5:21). 

I've also come to learn that it's in fully understanding God's grace towards me — not confession — that helps me to say no to sin.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works (Titus 2:11-14).

I look forward to the day when I no longer have to struggle with my old sin nature and we are all together in heaven with our Savior.  What a wonderful day that will be — AND, it's going to be forever!

justme ("just as if I'd never sinned" me)

Confession

What does the word "confess" mean? Vine’s Expository Dictionary of New Testament Words lists three Greek words which mean "confess" or "confession." The first is homologeo, which literally means "to speak the same thing, to assent, accord, agree with"; the second is exomolegeo, with the same meaning of the first but adds "out" and "intensive", making it stronger than the first word; and the third is homologia, which is akin to the first two words but adds "denotes confession by acknowledgment of the truth." In other words — "to agree with."

Yet most believers seem to think it means to ask for forgiveness; to say they're sorry — and really feel it deep down inside — so that God will forgive them again, thereby restoring fellowship with Him (all erroneously based on 1 John 1:3-9). On top of this, there's usually an added inferred promise that they'll try harder next time round, too. Just like the foolish Galatians, they came to Christ by faith, but soon their old religious flesh insisted on getting in on the action, doing something for God and trying to please Him through self-effort.

But it isn't about trying harder, it's about putting off the old man (stop focusing on ourselves) and putting on the new man (putting the focus back on Christ), and that can be done at a moment's notice. We do get better at this over time, if we're in the Word, talking with the Lord, fellow-shipping with other believers, etc. But there will always be that struggle within us while we're on this earth.

It seems to me, however, that too many of us are trying to discipline our old natures, when what we should be doing is putting them off (Rom 13:12; Eph 4:20-24; Col 3:8-10). Besides, it can't be done. Scripture has shown us that over and over again. Scripture also tells us that focusing on what we have failed to do, doesn't keep us from sinning, it just keeps us focused on our failures (our old natures) instead of on Christ and what He's done for us (Phil 3:12-14). Moreover, it's grace that teaches us to say no to sin, not confession (Titus 2:11-12). God's provision for our sin isn't in confessing them one by one. Rather, it's through the renewal of our minds (Rom 12:1-2; Gal 5:16, 22).

The fact that we are already forgiven doesn't mean we don't agree with God when we have acted or thought in a way inconsistent with our new identity in Christ. We are told to talk to God about everything, and that would include sins we're battling, but not for forgiveness because we've already been eternally forgiven. Of course God is quite aware of our continuing struggles with our old natures and Satan; He just wants us to depend on Him.

Also, being forgiven doesn't mean we shouldn't speak to our brothers and sisters in Christ if they've gone astray (1 Thes 5:14; 2 Thes 3:11-15; 2 Cor 2:4-8; Gal 6:1). Sometimes I don't think we even realize we've let our old natures take control; other times we're quite aware and don't care, don't want to change, or don't seem to know what to do about it. The Holy Spirit and Scripture, first and foremost (Rom 15:4-5), encourage us to keep putting off the old and putting on the new, but fellow believers (1 Thes 5:11-14), and prayer, etc. can also encourage us to do so (Phil 4:6-8; Rom 12:12). And when other people have been hurt by our actions, we need to go to them and confess our wrong-doing to them and make it right (James 5:16), but this issue is between brothers and sisters in Christ; God's forgiveness is not in question here.

Confession, then, is to agree with God, not only concerning sin, but also that we are eternally forgiven. It even goes a step further and agrees with God concerning what attitudes and actions are consistent with our new natures. You see, true confession doesn't focus our minds on our failures, but back to what Christ accomplished for us on the cross, which leads to a thankful heart. It is when we agree with God concerning forgiveness that our minds begin to see the vastness of His grace that He has for us in Christ Jesus. And understanding God's grace is what changes the way we live by enabling us to see people, circumstances, and things from His perspective and to respond out of love for Him.


*I have reposted the last two posts to refute what Alan Redpath used to say to believers, “God has not promised to forgive one sin that you will not forsake.”  (See also these posts, 1 John 1:9 and 1 John 1:9 cont.)  From the standpoint of logic, if this is truly the way it is, none of us would even make it into heaven.  But more importantly — I know of no Scripture in context to support such a statement.  Do you?  

Repent

What is the definition of the word "repent?"

Many think "repent" means "to turn from sin"; but this is not strictly true. It's certainly a result of sincere, faith-based repentance, but it is not the definition of "repent." In other words, stopping bad behavior and beginning good behavior is the evidence that we have repented.

But maybe it's as important to know what repentance isn't as it is to know what it is:

Repentance isn't cleaning up our act in order to be worthy of Jesus Christ (Eph 2:4-6).

Repentance isn't promising God we'll never sin again. God doesn't ask us to do things that are impossible. Paul faced the issue of his sin in Romans 7:14-24, but his response in the next chapter isn't a promise not to sin. It's I thank God through Jesus Christ our Lord ... (Rom 7:25). There is therefore now no condemnation to them which are in Christ Jesus ... (Rom 8:1).

And, repentance isn't a work necessary for salvation (Rom 4:5; Titus 3:5). We do have to trust, and that's our decision, but our ability to trust comes from God (Eph 2:8).

So, what does "repent" mean, then?

The Greek word metanoeo, translated "repent" or "repentance", means lit., to perceive afterwards (meta, after, implying change, noeo, to perceive; nous, the mind, the seat of moral reflection); therefore, it means "to think differently," or "to change one's mind."

In the NT repentance always (except in Lk 17:3-4) involves "thinking differently" or "change of mind" in reference to sin.

In the OT, however, repentance in reference to sin is not so prominent. Usually it refers to a change of mind, out of pity for those who had been affected by one's action, or in whom the results of the action had not fulfilled expectations. And this repentance is attributed both to God and to man (Gen 6:6; Ex 32:14).

In fact, the requirement John the Baptist proclaimed in the NT, that the people had to repent in order for the kingdom to be established, was completely new and became a stumbling block to them — they beheaded John and crucified Christ.

Therefore, to exhort people today to repent only shows we have failed to learn the lesson that God has demonstrated historically; that when given laws to keep we only break them, and when told to repent we only become angry. Only the goodness of God leads to repentance (Rom 2:4). People will think differently or change their mind about their sin, not because we tell them to, but because we preach the glory of Christ’s finished work and God’s love and grace, and the Holy Spirit opens their eyes to see it and their hearts to receive it.

So what is the connection between repentance and salvation, then? Obviously, a change of mind has to take place when we trust Christ. We have to believe that our sin has condemned us to hell and that we are incapable of doing anything about it on our own. We have to come to realize that faith in His death and resurrection is the only way we can be reconciled to God. We have to think differently about sin and ourselves and God because we are making the decision to stop trusting in ourselves or other things to save us and to trust in Him instead.

We have no power over sin before we make this decision, so we can’t stop sinning in order to be saved. But we do need to recognize that we’re sinners in need of a Savior.

Even after we trust Christ, we still live in sinful bodies in a sinful world, so we can't determine not to sin anymore. But, we do learn to lean on the Holy Spirit so sin no longer has dominion over us and the different thinking becomes easier. Every time we make the decision to follow God's will instead of our own, we are "thinking differently."

That's what it means to "repent."