President Obama, my brother in Christ?

***UPDATE:***

I have no idea whether or not Obama is a Christian. I was using the controversy concerning his Easter speech (which I thought was a step in the right direction) to discuss what a Christian actually believes. Inserting Obama's name was supposed to be ironic. People that know me well (which usually are the only ones who read my posts) would have understood this.

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Many people are raving over President Obama's address he gave the day before Easter. I rejoice that he spoke plainly of the death and resurrection of Jesus Christ as he addressed our nation. His Christianity is often called into question, and I know I have friends who believe he is as evangelical as anyone else, and others who place him on the level of Satan himself. Because of his position, he is forced to choose his words carefully when he speaks about his faith, so there are times when he can seem a bit cryptic.

To honor our president, I would like to explain exactly what it is he believes. I'm hoping this will clear up any confusion concerning our president's faith. I don't intend to comment on his policies, nor do I intend to analyze them as potential "fruit." I only want to articulate the Christian faith of our president. President Obama, as a Christian, believes the following:

1. The Bible is true.

That means all of Scripture is inspired by God, and inerrant (1 Cor 2:7-14; 2 Pt 1:20-21; 2 Tim 3:16). He believes it is the Word of God, the Bible, that is the only source of divine truth. This means he believes every other alleged divine source, including the Koran, is patently false.

2. There is only one God.

That means he believes the only God that has existed, and will exist, is the God of the Bible (Deut 6:4; Is 45:5-7). All other gods, including Allah, Buddha, Krishna, and whomever else are not only false gods, but to worship them as god is to disobey the true God, and bring judgment upon yourself (Ex 20:3).

3. God is the only Creator.

Evolutionists who demand that the universe came from nothing do not fool President Obama. He knows that God and God alone created the whole world (Gen 1:1; Ps 33:6)

4. God created the world for His own glory.

The president also understands that this is God’s world, and He is free to run it how He chooses. He knows that God has expectations and standards His creation is to adhere to, and the deviation from those standards has resulted in grave consequences (Ps 24:1; 1 Cor 10:26; Ps 89:11; Gen 2:17; Ac 17:30-31).

5. Human beings have sinned against God, and deserve His judgment.

I know, when he talks, he seems to believe in the good of mankind, but trust me: President Obama knows that every man, woman, and child is born a sinner, and as a sinner, they are completely incapable of helping themselves or each other apart from God’s divine intervention (Ps 14:1-3; Rom 3:9-18, 23; Rom 5:10-12). The president understands that it may seem to some at times that we do not need God, nor do we need Jesus Christ to help us, but he knows this belief stems from the deception that exists in our own hearts (Jer 17:9).

6. Because of our disobedience, all of mankind is cursed, and in need of a Savior.

This is at the heart of what the president holds dear. He understands that everyone, including himself, is incapable of change, and that only a divine act of grace from God is capable of restoring us. President Obama understands how grave our position is. He knows that every person apart from Jesus Christ will be judged by God and spend eternity in hell, separated from God (Eph 5:6; Acts 17:30, 31; Rev 20:11-15; 21:8; Matt 25:41-46). He knows, all too well, that God’s wrath will be poured out on everyone who does not know God (2 Thess 1:7-9)

7. God provided what we need through the death and resurrection of Jesus Christ.

The president rejoices in the remedy God has provided through the person and work of Jesus Christ. He knows, that as helpless sinners, we needed a perfect Savior that would be willing to take upon Himself the wrath that we deserve (2 Cor 5:21; Rom 5:8). He knows mankind is cursed because of sin, and that Jesus Christ became cursed for us, in our stead, so that we could have fellowship with God (Heb 10:19-25; Gal 3:13). He knows this salvation is not something we can earn, nor is it something that we can add to (Eph 2:8-10; 1:7; 1 Pet 1:18-19).

8. True faith in Jesus Christ will demonstrate itself through our actions.

The president is hopeful that people who profess to believe in Jesus Christ will demonstrate their faith in their lives because he knows this is what the Word of God teaches (Tit 2:11, 12; Eph 2:10; Jn 3:36). He knows, as His Lord said, that to love Jesus, is to obey Him (Jn 14:15).

9. The “actions” true saving faith produces is brought about through the Spirit of God, and not our own efforts.

The president understands that God regenerates us by giving us His Holy Spirit (Jn 3:3-7; Tit 3:5; Ez 36:26, 27). He knows that what true saving faith produces is not a result of our own efforts, but produced in us by the Spirit of God (Gal 5:16-26; Rom 8:1-8). He understands, however, that this still requires effort on our part, but a divinely enabled effort (Phil 2:12).

10. Jesus Christ is coming back to judge the world, and redeem His people.

I confess, I don’t know everything about President Obama’s faith (like whether he is premil, pretrib, postmil, ect…) but I can tell you with certainty, that President Obama knows that Jesus Christ is coming back to judge the world (Rev 20, 21). It is in the return of Jesus Christ that he, like the rest of us, fixes his hope (Tit 2:13-15; Heb 10:37-39; 2 Pet 3:10-13). The president knows that it is in Jesus Christ and Christ alone is where true salvation can be found (I Jn 3:3).

So there you have it. In case you were curious, I present to you the faith of our president. There may be some associations he keeps that make you uncomfortable, and certainly his stances on abortion and other policies are appalling, but keep praying. Perhaps he is still a “work in progress.” You may ask me how I know he believes this, and the answer is simple: He is a Christian, and this is what Christians believe. If this is not what he believes, than he is not a Christian. I hope this is what he believes, and I hope this is what you believe, also.

Review of "Loving the Church."

I've read about 20,000 pages since I started seminary three years ago (including "Reformed Pastor" twice, to which our beloved president said upon hearing that, "isn't once enough?"). Those words and sentences, some good, some bad, have been instrumental in shaping how I understand myself and God's world. Of those pages, there certainly has been some gems. I believe John Crott's book, Loving the Church is one of them. I wanted to cheer after almost every page! I wrote a review of it for a class, which I'm posting here to give you just a taste of it. I'm hoping that anyone who has wondered about Christ's clarion call for His church would read this book. Our independent, consumer-driven culture has clouded our minds. May God help us rediscover His purpose for us within His body here on earth.

This review is of the book, Loving the Church: God’s People Flourishing in God’s Family by John Crotts. John Crotts, a graduate of the Master’s Seminary has been the pastor of Faith Bible Church since 1995. He has authored a few other books, mostly related to personal growth and family discipleship. In this book, he tackles a surprisingly neglected subject: the purpose and function of the blood-bought church of Jesus Christ.

Clearly, the book is written for laypeople. The content of the book is built around a fictional encounter the main character, John, has at a coffee shop with a few other individuals in search of what a biblical church is supposed to look like. After the initial “divine” encounter, they decide to have regular meetings in order to determine exactly what the Bible says about the church of Jesus Christ. Through the narrative portion, Crotts admirably illustrates many of the common misconceptions in America regarding the function and the purpose of the church. These narratives served to be a mental break from a thoroughly theological topic. The main chapters are didactic, and provide the theological backdrop to the brief discussions of the newly formed fellowship. Although there were a few times the narrative portions seemed a bit forced, I found this tactic wonderfully refreshing.

The book is divided in two main sections of six chapters each. The first section, titled, “What is God’s Family?” provides the theological foundation that our understanding should be based on. The next section, “How You Fit into God’s Family,” explains how this should look practically in the life of every believer. The book begins with a much-needed clarion call for a proper understanding of Jesus’ church. After describing the plethora of material that exists to strengthen families, he says “Amidst all the calls for husbands, wives, and children to fulfill their biblical roles, sadly, very few people emphasize God’s family as a vital element” (11-12). He proposes that the Bible does, in fact, provide a blueprint for believers in regards to their purpose and function in the local church, and he is determined to help individual believers understand clearly what that is.

It is difficult for me to bridle my enthusiasm for this book. I found valuable insights on just about every page. The language in a few places is a bit unpolished, and I did find some spelling errors, but much like one forgets the idiosyncrasies of a faithful and Spirit-led preacher of God’s Word, I forgot all about them a few pages into it. Each chapter presented in laymen’s terms wonderfully rich content that was easy to digest. It carries a rare, but precious quality of simplicity and depth that I hope will serve Christ’s church. Perhaps the most insightful and compelling theme about the book was the stark contrast of most pep-rally books. Some may use the gospel to motivate (guilt?) individuals to “return the favor” through serving their local churches, and sadly, that is why many serve. Crotts takes a refreshingly biblical approach by suggesting, again and again, that if you are not a vital part of a local and faithful assembly, you don’t what you are missing! His case is not for a “higher level” of faith, but for divine necessity.

After establishing the need in narrative form in chapter 1, Crotts continues to develop the need by explaining how many parachurch organizations and our autonomous society have clouded the idea of what a church is supposed to be and how it is to function. He makes valuable insights about how so many, in keeping with our consumer driven culture, attempt to replace the local church through the sermons online, Christian radio, and biblically based books. “In their minds,” writes Crotts, “they have successfully replaced all the benefits of the church while removing the burdens” (26) He explained how foreign this is to the biblical design, and how easily individuals and families can become deceived if they continue to insist on withdrawing from local fellowships. I find his arguments difficult to counter. He believes at the heart of this is pride and a consumer-driven mentality that demands God’s church meets our felt-needs.

Crotts does not begin laying the theological framework until chapter 3, where he explains, from Scripture, exactly what the church is, and how it is built. This chapter, and each of the successive chapters concerning the theology of the church, is essentially a distillation of Robert Saucy’s book, The Church in God’s Program in laymen’s terms. He builds a case of the church’s importance through 9 statements: 1) The church is designed for God’s glory, 2) Jesus is building the church, 3) Jesus loves the church and died for it, 4) Jesus is the foundation of the church, 5) The church is made of precious building materials (us!), 6) The metaphors for the church reveals its worth, 7) The church is the pillar and support of the truth, 8) God designed the church to spread His glory to the nations, 9) God designed the church for your spiritual life, growth, and health. All of these were wonderfully developed, with attentions especially given to point 9 throughout the rest of the book, as well as the importance of the local assembly.

The rest of section 1 goes into detail about exactly what the Bible teaches about how that fleshes out. In simple and clear terms, he explains the purpose of elders and deacons, the mission of the church, and what the Bible says about our own roles. He even explains the biblical term for “church” and defends a plurality of elders. Perhaps the most helpful chapter is chapter 5, where he adequately builds a case for who the authority of the church is supposed to be: Jesus Christ, mediating His authority by His Word, through faithful and godly elders. The Word of God is the standard, and contains all we need (2 Tim 3:16, 17).

Section 2 is aptly titled. Plenty of application has already been implied. Section 1 alone would make this a priceless resource for pastors everywhere, but section 2 provides just the extra nudge some more stubborn pew-warmers may need. It is as if Crotts lifts his finger from the Bible he was pointing at, and points it directly at the reader. He also briefly addresses problems like the lack of biblical evidence for a command to be a part of a local assembly with pastoral wisdom. He is also sure to make the reader understand there is no perfect church, and no perfect elder, but commitment to a local assembly is essential (85). He asserts that holiness is the greatest gift you can give to your family (112), and believers cannot adequately grow in holiness outside of the local church. Chapter 10 is full of wonderful illustrations concerning the use and exercise of spiritual gifts. He says, “The best way to identify your gifts is to serve in the local church” (119). He makes an incredibly convicting case that if you are a true believer, you are grieving the Spirit of God by not exercising the gift He has given you to serve and edify the local church. The final chapter, more than anything else, is a call to repentance. He ends by reminding the wayward Christian of the gospel, an assures them God has forgiven them for their neglect, but reminds them that true repentance demands they get involved and committed!

In conclusion, I absolutely loved this book. The book is not perfect, and certainly not the only book that should be written on the topic, but I believe it should be required reading for every new member of a church. As valuable as Dever’s 9 marks has been, this book is far more practical. If there are weaknesses that could be discussed, the audience is limited to those that exist in a western culture. The principles, of course, are timeless, but the illustrations and perceived problems may not carry the same weight in other cultures who perhaps have an entirely different set of problems that fight against God’s design, but by God’s design, that is not where He has placed John Crotts. As a graduating seminary student preparing to work at a church plant full of many different church experiences and backgrounds, and I am so thankful that the Lord has allowed me the opportunity to read this book.

Our Roman Catholic Friends

I'm not sure if the (very evangelical) bride and groom planned on sitting the evangelical seminary student next to the young, outspoken and articulate Roman Catholic at their wedding, but I do know it was God's plan. My Roman Catholic friend was determined to dispel common misconceptions between evangelicals and Roman Catholics, insisting that we cease infighting and disunity, and come together in spite of our differences around our common union in the death and resurrection of Jesus Christ. Sounds good, right?

Unlike many nominal Roman Catholics, he had an assurance of his salvation rooted in Jesus Christ alone, believed that Scripture is the supreme authority, and denied that the sacrifice of the mass was a re-sacrificing of Jesus Christ. "Jesus Christ was sacrificed once for all," he said. I know... he almost sounds evangelical, but don't give him too much credit. After our conversation about the mass, I said, "So you believe the mass is symbolic?" He just sort of smiled, and said, "no, it's not symbolic, but it isn't a re-sacrifice, either." Puzzled, I asked, "Than what is it?" (Had he been paying attention during that part of his Roman Catholic apologetics class, he would have told me it was one sacrifice that is perpetually repeated through the mass) He didn’t have an answer, but didn’t believe he needed one because it is essentially not a salvation issue, just as long as we can agree it is not a re-sacrifice. He then went on to tell me about the many misconceptions (such as a sacrifice of Jesus during the mass) that evangelicals have about Roman Catholics, and how, if we would just seek to understand each other, we would see that there are very few differences, except a couple of traditions.

I couldn’t help myself, but in my defense, it was a genuine question. I asked, “So the Roman Catholic Church has renounced the Council of Trent?” He smiled warmly, and stared for a few seconds. “What do you mean?” he asked. I told him that the Council of Trent says anyone who does not believe the sacrifice of the mass is a real and true sacrifice (had I been more prepared, I would have brought up propitiation) of Christ is to be anathema. It was at that point the wheels started to come off. He tried to assert that the council the Roman Catholic Church holds is not the Council of Trent, but the last ecumenical council. I asked him if that council renounced anything taught at the Council of Trent. It was about that time he went from being a thoroughly outspoken and articulate defender of Roman Catholicism to somewhat sheepish.

I say in hindsight, I was encouraged by his humility. He told me he wasn’t aware of the council of Trent, and that he believed salvation was by grace alone through faith alone. I told him the council of Trent specifically denies that. He said he would need to study some more, and I made sure he understood that if he disagreed with the council of Trent, he was not a Roman Catholic.

When he began to open up, I went right to where every conversation concerning God's redemptive plan should begin and end: not experience, not tradition, not religion, but the Word of God. He told me Catholics have more than just the Bible, they have the sacraments. I asked him, “where do those sacraments come from?” He seemed to understand my point, and said, “The Bible.” I don’t know if his heart was receptive, or if he was trying to think of things to say, but I used it as an opportunity to explain to him my concern.

I told him that when I started seminary, I was very committed to a theological system known as Calvinism, but as I continued to study the Bible, I recognized inconsistencies, and was forced with the choice to either believe the Bible, or the system I had committed myself to. I told him that Jesus faced the very same problem. What he taught was so different than what the Scribes and Pharisees had come to believe through their manmade traditions that it almost seemed like an entirely new religion. I told him about Jesus’ conversation with Nicodemus, and how he was amazed that Nicodemus, being the teacher of Israel did not understand what He was saying. I said he has to make a choice: he needs to decide for himself what his authority will be.

The truth is, Roman Catholicism and every other religion have answers for every refutation we give them. They want to tip their hat to biblical authority to make people feel safe, but when push comes to shove, whom they determine as their authority will determine their allegiance. There was a time when the Catholic Church ran parallel with the Word of God, but eventually, subtly and over time, misunderstandings and misapplications were overlooked or accepted until the top began to totter. What makes the top totter and fall is not doctrinal error, it is an allegiance to a man, system, or religion other than the Word of God. Our job is to know and understand our Bibles so well that if you run into a religious person that claims the Bible as their authority, you will be able to challenge them to think critically about what they believe, and who they honestly give their allegiance to. I would add, also, that we need to pray earnestly during the conversation that the Spirit of God would open up their hearts and their minds to understand His Word.

Oh death, where is your sting?

In the last couple of weeks, I have come face to face with death. It started with the tragic, sudden death of my uncle Jay, which certainly hit close to home, and even now is still difficult to believe. Now, famous Apple CEO Steve Jobs has died, which has been a hot topic of discussion. Halloween is also fast approaching, so retail stores are stocking their shelves with Chinese trinkets that point, directly and indirectly, to death.

I have thought a lot about death lately, and have concluded that it is a wicked (perhaps the most wicked) perversion of God’s creative order. God is Himself life. Death, by definition, is the antithesis to life, and the logical progression of a creation separated from the Author of life. Romans 5:12 says that death enters through sin. Sin is the oxygen that fuels the fire of death. To deal with sin is to deal directly with death itself.

I know someone who has become obsessed with self-preservation. Because of this, she orders her entire life around extending it. She is rigidly disciplined about what she eats, what activities she enjoys, when she sleeps, what the air quality is around her, and the list goes on and on. She holistically has ordered her life around trying to avoid the inevitable. Her situation is not unique, either. Billions of dollars is spent on life extension and preservation, and it is all aimed at preserving life with sin. Everyone agrees that life is good, and death is bad, but many fail to make connection between our dependence on the author of life, and how sin separates us from Him, which naturally results in death.

Below is the second half of my uncle’s eulogy. I attempted to bring this issue to the forefront of the minds of the individuals who were there, and show them that their only hope is to trust and treasure the death of the source of life Himself, and see His power over death in His resurrection. My only regret (though I’m not sure how I would incorporate this concisely to mainly unbelievers) is that I did not clearly explain spiritual death, of which physical death is only a precursor. Perhaps there will be more opportunities in the future. As a result of all of this, the gospel has never been sweeter to me. Take a moment now to thank God for sacrificing His own Son so we could be free from sin and death

Today, we’re sad that he’s gone. We want to celebrate his life, but no one here can miss the obvious: death is evil, and it is wrong. Everyone recognizes the fact that death is an intrusion, it’s invasive. Even though it is a certainty for all of us, we like to pretend that it doesn’t exist. I want to honor my uncle, not just by celebrating his life, but by explaining why the reality of death should not intimidate or frighten any of us. We don’t need to be afraid of it. We don’t need to ignore it!

The truth is, God created everything… and he created it good (Gen 1:31). He created us, men and women, without death. He is good to us, and gives us many good things: life, family, love, food, shelter. We owe our existence to Him. He designed this world without death, but we failed. He said to Adam, “do not eat this fruit, or you will die.” Adam did not listen, and neither do we. We impose upon ourselves death by our sin. We have all sinned against God, and death, as horrible and tragic as it is, is the result.

This is what the Bible says: “therefore, just as through one man (Adam), sin entered the world, and death through sin, and so… death spread to all men, to you, to me, to your neighbor, cousin, brother, aunt, uncle… and now, to Jay… He said this death spread to all people because all sinned. We don’t have to wonder why. We know. Of course, Physical death is only a precursor to the real tragedy, which is spiritual death, and complete separation from God.

What we need is our sin problem to be dealt with. And here’s the good news: it was! The reason Jesus Christ came, and lived the life He lived, was so He could take upon Himself the punishment for our sins, namely death. He paid the ultimate price for our freedom by taking upon Himself what we deserve because of our rebellion, and if you would turn from your sins, and turn towards Him, He will save you, and physical death will be something you no longer have to fear. Funerals truly become celebrations because we know that it is not the end. Your funeral will truly be a celebration not just because you have lived a good life, but because your funeral is only the beginning of your life.

Jesus said “I am the resurrection and the life, whoever believes in me will live, even if he dies. And everyone who lives and believes in Me will live even if he dies (John 11:25-26a). Christ died for our sins, and he was buried, and he was raised on the third day. Jesus Christ has been raised from the dead, the first fruits of those, like my uncle Jay, who are dead. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive (I Cor 15:3b-4; 20-22).”

If you want to honor Jay’s death, then strike the fear of death from your hearts, in this life and the next, by turning from your sin, and trusting and believing the only one with the power to conquer sin and death, Jesus Christ.

Effectual Conviction?

Does the conviction of the Holy Spirit always lead to salvation?

One common issue that is raised in light John 16:8-11 is whether or not the Spirit’s conviction is effectual, that is, if the Spirit convicts someone, it will always result in his or her eventual repentance and faith in Christ. For this to be true, The Spirit would always have to convict someone of all three aspects, or none at all. It would mean that an individual would never be able to have a sense of their own sinfulness unless they are eventually saved. There are unbelievers in the world that seem to have a sense of their own sin, and a need for righteousness outside of their own that seek it in things other than Christ. One would be forced to answer the question of where their sense of their own sinfulness has come from if not from the Spirit.

Biblically, we are taught that the gospel is veiled to those who are perishing so they will not see the glory of Christ (2 Cor 4:3,4). There is not anything in Scripture that definitively says unbelievers will never be convicted, just that they have rejected the only True remedy for their conviction, Jesus Christ. Also, what about those who respond to the gospel message, but eventually reject it (Heb 6:4-8; Matt 13:3-9)? Are we to believe they were never convicted of sin, of righteousness, and of judgment in the first place because they have fallen away? It seems reasonable to conclude that the ministry is more evangelistic than effectual, and the conviction for some may not be a once for all, on-going conviction, but a conviction that is able to be snuffed out by the hardening of the heart through the deceitfulness of sin (Heb 3:12-19).

This is not to say the Holy Spirit lacks the power to bring helpless sinners to see nothing but the cross of Christ for salvation, but there is where the mystery lies. To say the conviction of the Spirit is effectual is to suggest that there can be no conviction of sin outside of true believers before their salvation. To say it is not effectual is to suggest that the Spirit would enlighten someone to the reality of their sin (or righteousness, or judgment), but not enough for them to see Christ as their only hope for salvation in a way that leads to true repentance and faith in Him. To ask "Why would the Spirit do that?" is similar to asking "Why doesn't God bring everyone to repentance and faith in Him?" Our task is to be sensitive to the work of the Spirit, and try to bring them to a saving knowledge of Jesus Christ through His Word. What we can be sure of is we have His help! When we share our faith, the Spirit is working in us and through His Word.

The Work of the Spirit in the World.

For a paper I did recently on an aspect of the doctrine of the Holy Spirit, I choose to exposit John 16:8-11, namely, what Christ taught about the Spirit’s ministry to the unbelieving world. I was encouraged to see how thoroughly Christo-centric and evangelistic it is. I summarized the 8 page exposition in about a page, and I’m posting it here with the hope that you will be encouraged to see the grace and mercy of our Lord, which is still active through the ministry of His Spirit in the world.

The Spirit’s ministry in this passage is threefold, the first of which is the conviction of sin, which works to enlighten individuals of their spiritual condition. Individuals would not be convicted of their sin in a judicial sense if they believed in Jesus, so the Spirit convicts unbelievers of the reality of their condition apart from belief in Christ. He also, through his disciples and His Word, convicts the world of righteousness. Through this ministry, unbelievers are confronted with the futility of their own attempts at righteousness because of the unattainable and shining righteousness of Jesus Christ. His ascension to the right hand of the Father proves His righteousness to be the only acceptable righteousness. Hopefully, under this conviction, the individual will sense their need for that righteousness, and appeal to Christ, who freely gives it to those who trust Him.

The Spirit also convicts the world of judgment. The source behind the world’s system of judgment has been judged (16:11), whereas Jesus Christ is the judge (John 5:22). One may have a sense of their own sin and see their need for righteousness, but will be unable to solve the problem by changing the standards of judgment in their favor, because their ruler has been judged. Even if their own judgment declares them innocent on whatever creative grounds they may concoct (usually an elaborate system of self-righteousness, i.e. Mormons, JW’s, Roman Catholics, cultural fundamentalists, Pharisees, ect.), it will be appealed to a higher court, where Christ Himself will judge. The hope is, under this conviction, the unbeliever will appeal to the judge for mercy and ask for an alien righteousness, which, again, will be freely given to those who believe in Him. Only Christ’s sacrificial death and resurrection makes this offer possible.

Tith a what?

We have heard it before: The ultimate definition of love is "the laying down of one's life for another." When Christians hear that, they immediately think of the death of Jesus, who selflessly "laid aside His life" (died) for the benefit of His beloved. The Apostle John reiterates this in I John 3:16, and although the death of His Lord may be one thing that was on His mind, could he have been alluding to something else? If John wanted to say true love is demonstrated by the sacrificial death of someone on behalf of another, why didn't he say that? The word John uses is a Greek word, τιθημι (tith-ay-me), which simply means "to lay aside." The "laying aside" of one's life may include dying, but that is only one aspect.

What characterized our Lord was not just His sacrificial death on our behalf, but His sacrificial life. Jesus said "The Son of Man came not to be served, but to serve, and give His life as a ransom for many." He demonstrated the pattern in John 13 by washing His disciples feet shortly before His death. He set the pattern of what supreme love is. For the Savior, supreme love meant taking upon Himself the full measure of God's wrath on our behalf, but loving one another may not require a sacrificial death, but it does require a sacrificial life.

If we are to love as Jesus commands us, we must "lay aside" our lives for one another. This does not mean, as some may believe, that we can go on living our lives to please ourselves, but be willing, when the moment is right, to sacrifice our physical lives in order to allow another person to live, it means moment by moment, we sacrifice our own preferences, resources, time, energy, will, and desires for the benefit of one another. I confess to you I just read that sentence, and I'm convicted. If you are convicted, also, because you recognize your own insufficiency to love in this way, than be sure to thank your God, who loves us in this way, and is so patient with us, and may we all, by the power of His Spirit, learn to love each other that way.