WHAT IS RIGHT?
What is Right? Is this a difficult question to answer? Is it a work of believers to mortify the flesh and to proceed in a direction of holiness at all cost. The great Puritan John Owen wrote, "The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin." Much of the truths and principles that surround the Doctrine of Mortification have been lost to today's Christian due to the fact that much of what is right or wrong is defined by society and accepted as part of church practice. As a result, Christians often struggle or have incorrect views, practices, and beliefs concerning what is right and what is wrong. Yet, this should not be a problem that the Christian need to struggle with during his entire sanctification process. It is the obligation and the duty of every Christian to define and develop correct concepts of good and evil. As one defines and develops such truths he then learns how to change his desires, limit his opportunities to sin, exercise self-control and to seek forgiveness for his sins. In short, the Christian learns how to mortify the flesh. However, such mortification must be the result of the work of the Spirit of God (Rom. 8:13) and not a "legal" mortification based on the applause of men, or pride, or self-righteousness, or on some self-imposed standard of moral justification.
We should, at the outset, lay some preliminary ground work and define the works of the "flesh" and what constitutes the mortification of the deeds which spring there from. First, the "flesh" constitutes those deeds of the body whereby there are "motions towards sin and passionate compliance with sin, which are the springs of corrupt actions." (S. Charnock) Thus mortification of such fleshly sin must be universal; not one deed, but all deeds, both little and great, must fall under the knife edge of mortification. The evil dispositions, depraved habits, corrupt affections, or the deeds of the "flesh," are to be put to death in the process of experiential sanctification.
In the past, it didn’t seem to be as hard to lead a moral life. Or society demanded a much higher standard. Decisions were either right or wrong, "black or white." Today the concept of sin seems to have fallen by the wayside or even disappeared completely with our society’s corrupt focus, and the acceptance of an ethic based on a particular situation. Every decision then is made up of shades of gray. "There is a need to return to an old-fashioned piety, or practical godliness, of fuller conformity to the holy image of Christ." If the Christian is to lead a "sanctified" life there is a need on his part not to be dominated, nor motivated, nor actuated by the deeds of the flesh. " ‘To live after the flesh’ does not refer to a single act, nor even to a habit or series of acts in one direction; but rather to the whole man being governed and guided by this vile principle (A.W. Pink)." The flesh may then be defined as that "dynamical, active, ambitious principle that seeks after the desires of the heart. "Education and culture may result in a refined exterior, as in the great majority of the heathen; selfish considerations may even issue in the voluntarily undergoing of great austerities and deprivations—but the love of God prompts none of them, nor is His glory their aim" (A.W.P.).
Galatians 5:17 says, "For the flesh lusteth against the Spirit; and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would." So then, the desires of the flesh are set against the desires of the s(S)pirit. There is not only a defined standard that one conforms to if yet "unborn," but there is also a struggle that exists within the "new born." The desires of the flesh are set against the desires of the Spirit. Here the "flesh" is used to describe that which is part of the "old man" after the believer is saved; or the corruption of nature, which is still in regenerate persons. By the ‘spirit’ is meant the internal principles of grace in a regenerate man, and is so called from the author of it, the Spirit of God…So the flesh, or the old man, the carnal I, in unregenerate persons, wills, chooses, desires, and loves carnal things, which is contrary to the spirit principle of grace in the soul; on the other hand, the spirit of the new man, the spiritual I, wills, chooses, desires, approves, and loves spiritual things, such as is contrary to corrupt nature" (J. Gill). "Christians are not presented in the New Testament as completely pure and holy, on the contrary, the very best of them acknowledge the existence of sinful tendencies, and pronounce any idea of freedom from the presence of sin to be a delusion" (J.P. Boyce). Though sanctification, in this life, will forever remain incomplete (experientially), it nevertheless is the continuous duty of the believer to "mortify the deeds of the body." "The process of sanctification is like the ascent of a mountain. One is always going forward, though not always upward, yet the final end of the progressive movement of every kind is the attainment of the summit" (J.P.B.).
The concept of sin then for the Christian is related directly to morality defined by God’s moral rules of conduct. The concept of sin for the unbeliever or what society would define as a "rational person" lies solely in their regard to natural consequences and therefore, the desired outcome determines one’s actions. In other words, the unbeliever acts with critical determination based on an intellectual independence and a supposed willingness to assume responsibility for one’s beliefs, choices, and actions. But, this is just not so! Man believes that he affects supremacy and claims right dominion over the courses of his own actions (Psalm 12:4; "our lips are our own"). But this is not so because he is made by Another and for Another and we are assured that such a philosophical, "moral rationalist" view will cause the Lord to cut off all whose lips are flattering, and whose tongues speak proud things (see Psalm 12). This is the case with all who are out of Christ: their desires, thoughts, speech, and deeds all proceed from a corrupt fount. It is by the flesh that the whole of their souls are set in motion and their entire course steered (A.W.P.).
The main concerns for the "moral rationalist" are: how does a given rule benefit me? and, what is a fair rationale that makes sense in any given situation? This approach is best described as "hedonism." This doctrine states, that pleasure or happiness is the sole and chief good in life and any decision made to achieve those goals is and must be acceptable. Therefore good and evil are defined in terms of pleasure and pain. "The hedonist’s constant goal in life is to pursue those things which increase pleasure and decrease pain."
Assuming this, the Christian must know the difference between what is right and what is wrong (good vs. evil). The Christian must define pleasure different from the hedonist. Jesus made it clear that man’s basic problem lies within himself and not from without. Pleasure for the Christian lies in knowing the difference between good and evil and not a moral indifference to it. It involves mortification of the flesh. To "mortify" comes from the Greek word that means "to put to death" and is a metaphorical expression taken from the putting of any living thing to death. Therefore, the mortification of the flesh may best be described as the killing of the faculties, properties, and wisdom of the "old man." This may be better understood by what the apostle says in Galatians 2:20 as being "crucified with Christ." So then, the constant duty of believers is the mortification of the flesh! This mortification of the flesh is the death of indwelling sin that remains in the mortal body; that it may not have life and power to bring forth the works or deeds of the flesh.
Yet, the mere fact of knowing the difference between right and wrong or good and evil does not automatically make one a Christian. It does not mean that one is regenerate or converted. It may produce an outward visible change, but it does not necessarily constitute an inward reality. One may "put away" something in the "hall closet" of life, that he knows to be sin, but retain a constant desire for that very thing. "All cessation from some particular sin is not mortification. A non-commission of a particular sin is not evidence of the mortification of the root of it. Cessation of a member from motion at present, is no argument either of the death of the body or the mortification of that member" (S.C.). It may be but a mere exchange; the divorce of one and the betrothal to another; an alteration of the constitution; a change brought on by forethoughts of death, or some pang of conscience or apprehension of hell; it may be the results of time, place, or lack of opportunity. Mortification is not the cessation outwardly that affects the inward; but, mortification is always from an inward principle in the heart that restrains the outward actions or motions toward sin.
However, for the regenerate person the knowledge of good and evil is an ability that comes with time and the proper exercise and application of biblical principles and the ever working power of the Holy Spirit. Deciding and acting on what is right and wrong is really very simple; it involves asking a few questions about the matter at hand.
First, evil or those things that are intrinsically wrong are clearly condemned in the Word of God. One list may be found in Galatians 5:19-21; 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. A similar list is to be found in Ephesians 5:3-7; 3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them.
Now if one takes a quick glance at this list a few things stand out. First, not all sins are mentioned by name; if the Bible were to list every possible sin it would be an endless document of sin after sin. Second, the Bible does not weight sins as to their degree of wrong. The Bible merely states that these are "works of the flesh" and are not suitable for the Christian but are desires of the unredeemed human nature that is waging war against desires of the Spirit. Therefore man is by nature basically good or basically evil. Third, as far as the Christian is concerned, there is absolutely no room for debate; the Bible has condemned such practices.
Second, when the Christian is uncertain about some matter, he should ask himself whether this matter is like unto sins specifically mentioned, i.e., the abuse of narcotics, is it like drunkenness? Notice Galatians 5:21 says, "…,and such like:" We are to determine whether a thing is right or wrong based on similarity to those things specifically mentioned as wrong within Scripture. Also, the Christian must use or compare a similar situation with those good things mentioned. Notice Galatians 5:22-23; 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. Is the matter in question more like "the fruit of the Spirit" (that which is good) or "the works of the flesh" (that which is evil).
Third, does the matter in question violate the conscience? When one becomes involved in a matter that Scripture prohibits and defines as evil, and yet, the conscience is not violated, then the root of the problem may rest in the fact that the individual is yet unregenerate. If one does not possess a "good conscience" then he does not possess a pure heart and a love for right. We that hold to a good faith and a good conscience are able to discern between right and wrong because of our nature. The violation of the conscience to the degree that it is no longer a bother is a sure sign of apostasy! 1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 1 Tim. 4:1, 2; they return to that which by nature is pleasing. However, doing something when there is doubt about its rightness is to violate the conscience. That declares Paul, is sin! "For whatsoever is not of faith is sin." (Rom. 14:23). So an act may be good in and of itself, but if one thinks it is wrong (because of incorrect knowledge), or has doubts about its rightness, they must not do it!
Additional help may be obtained by asking or seeking the knowledge of mature Christians. This, of course, is not the ultimate and determining factor, for mature Christians can be wrong. However, Hebrews 5:14 does say, "But strong meat belongth to them that are of full age, even who by reason of use have their senses exercise to discern both good and evil." This is why the advise of mature Christians can be helpful. Likewise, due notice should be given to a good example of one that failed to follow the advice of older, mature men in the case of Rehoboam’s failure to listen (1 Kings 12:6-20). Also, Paul in Titus 2:3-5 instructs Titus that the younger should look to those older.
All this being said, it is important for the Christian to understand and to practice what is right. By both example and word, Paul stressed the importance of being concerned about our influence on others. First, notice his concern for how his influence affected the salvation of others; 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23 And this I do for the gospel's sake, that I might be partaker thereof with you; 1 Cor. 9:19-23. Paul then commands us to do likewise whereby we are simply imitating the example of Christ; 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. 1 Be ye followers of me, even as I also am of Christ; 1 Cor. 10:31-11:1.
What then are the results of unmortified sin? First it weakens the soul and deprives it of its strength and second, it deprives the soul of its comfort and peace.
First, unmortified sin weakens the soul and deprives it of its strength by entangling the soul's affections. "It diverts the heart from the spiritual frame that is required for vigorous communion with God; it lays hold on the affections, rendering its object beloved and desirable (sounds like hedonism) so that the soul cannot say uprightly and truly to God, 'Thou art my portion,' having something else that it loves." Such sin fills the thoughts with contrivances. In other words, if sin remain unmortified in the heart, the affections will constantly make provisions to fulfill the lusts of the flesh. Such sin will adorn and dress the objects of the flesh, and give satisfaction to the desires of the imagination. Therefore, duty is hindered and vanity is worshiped and the demands of God are vindicated through vain cries believing that God will heal their sickness and wounds without the applications of His holy standards. "Unmortified sin is against the whole design of the Gospel and death of Christ, as though the death of Christ were intended to indulge us in sin, and not to redeem us from it. It is an high disesteem of Christ to preserve the life of sin in spite of the death of the Redeemer, and if we defend what he died to conquer, how can we expect to enjoy what He died to purchase" (S.C.)?
Second, sin so darkens the soul that the beams of God are intercepted by thick clouds. Nothing grows where there is no light and sin blocks the beams of the light of God so that the soul becomes a poor, withering unuseful thing. It is no longer a plant of desire in the garden of God, but flourishes on its own self-righteousness. When first looking at such a plant it may seem to be healthy and strong as one planted nearby, but everything about it is noxious and hurtful, withering and decaying.
The last thing one should ask (maybe the first) himself about a matter concerning right or wrong, good or evil is, would Jesus do it? The Christian must always keep in mind the goal of discipleship as found in Luke 6:40; "The disciple is not above his master." We are to be like Jesus. Any and all participation in evil is contrary to Christ. "What Would Jesus Do?" is therefore an appropriate question. If He would not, it is wrong! This makes the study of Jesus of prime importance in the life of a Christian. We are to study His life, His examples, His Word, so that we can have the "mind of Christ" (Phil. 2:5).
In conclusion, the importance of properly discerning good and evil is seen in 2 Corinthians 6:16-7:1; 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Here we are reminded of how blessed we are to be a people of God and we are shown our responsibility to act accordingly if we are to have a closer walk with God.
If the individual is to keep a good conscience he must mortify the flesh; crucify the old nature; distinguish between right and wrong! Indwelling sin will always abide with us while we are in this world; it will forever labor to bring forth the deeds of the flesh; the law of our members are constantly rebelling against the law of the mind; in every moral action the lust of the flesh, and the lust of the eyes, and the pride of life is always inclined to evil, or hindering that which is good; therefore sin is always to be mortified. Therefore the believer is to diligently labor to mortify sin. If we do not put to death the deeds of the flesh, it will be the death of our souls. Romans 5:21 says, "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." We are here instructed to "walk in newness of life," which supposes a newness of heart and mind. "We are to walk by new rules, towards new ends, from new principles" (M. Henry). The new man is not what he eventually shall be, but he is not to be what he once was. He is now alive to God and dead to sin; God is now the object of his love, and not the lust of his flesh and eyes and his natural pride.
The believer may never be totally perfect in what God has defined as good, but it is his lifelong endeavor to obtain to the goal that God has set and not to reach the heights of desire set by carnal society. Serving righteousness is evidence of mortification and sanctification and is motivated by the new nature from within. As one does away with sinful habits and lusts, the natural outcome is the mortification of the members of the natural man and the magnification of the deeds of the spiritual man.
Likewise, the church must understand her responsibility to make sound judgments based on God’s Word when sin attempts to enter her doors. We must fight the good fight, we must wage an ongoing war against complacency and apathy towards the standards of a corrupt and godless society. If the Church and Christians do not define what is right and expect those standards to be complied with, then we have failed miserably! When we lose our sense of direction and adhere to the philosophical views of society, we are no longer an influence to society and are a most pathetic example of godly living. No sadder picture can be painted of a church in such condition then the one painted by the apostle in Revelation 3:20. When right is removed from the life of the believer, when sin is left unmortified, when the church fails to define right and wrong based on God's moral standards, then Christ abides without and is excluded.
 |
Providence
Baptist Ministries ©
copyright_date |
 |