2021 09 26 Sola Fide and Sola Gratia Grace Bible Church Conway AR

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Starting of 2022 on the Right Foot: John 6 and Acts 4

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All right, it is great to be here this evening, especially since when

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I pulled out of somewhere in Oklahoma early, early this morning.

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My truck started saying that its battery was about to die, and I was about to stall, and I thought, uh -oh,

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I'm not sure I'm going to be making it to where I was supposed to be tonight. But I fixed it myself.

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I mean, I am not a mechanic, but I sort of thought, you know, this seems like something's not tightened up, and lo and behold, that's exactly what it was, and so we're good.

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So anyway, it is good to be here, and I do enjoy riding my bike inside my

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RV. That's the whole reason that we got it, really, was that I can combine those things.

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How many of you are going to G3? How many of you wish you were going to G3? Okay, all right, all right, that's good.

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I probably will wear a bow tie at G3, but I'm road tripping right now, man, so if you ever see anyone driving an

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RV with a bow tie on, stay away from that person, okay? That's not good.

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I've seen some weird things already, and that's about as weird as it gets. Now I noticed that I, being far older than any of the other speakers, they could almost be my sons,

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I ended up with three of the five solos, and I'm not really sure exactly how that works, but I have two of the three in one shot tonight, and that's not really fair.

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That means we're going to have to move really, really fast. I saw a young lady taking great notes down here with her left hand, by the way, and so that hand's going to fall off trying to keep up with how fast

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I'm going to be going in this time period, but part of the reason is I've taught church history since 1990, and therefore

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I would like to expand greatly on all sorts of the historical ramifications of both

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Sola Fide and Sola Gratia, and I'd like to give you all sorts of illustrations and stories from Luther or Zwingli or whatever, and I don't have time to do that, but that would be a normal aspect of how we would address the solas that would be the same whether we did it in 2010 or in 2021, but 2021 isn't 2010, is it?

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And the reality is most of us are living in a schizophrenic state. We're here and we're talking about the stuff that we were talking about 11 years ago, while at the same time, the world around us is changing so rapidly and going a direction that is, as anybody who knows history knows, so massively dangerous that I feel like a schizophrenic.

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I feel like I live my normal life still, and I still try to make plans for the future along those lines, but then

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I also recognize what in the world is going on in our world, and it's hard to keep the two of them together, and I'm not going to tell you that I'm doing it perfectly, but if you're feeling the same way, you're not alone.

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And so I think it is necessary to talk about what these solas are about, but then try to say something about, and here where we are today, these are why these things are still important.

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These are why these things are still relevant. Instead of looking just looking back, we need to look forward and recognize what's happening, the possibilities for the future, and say, okay, are these things just interesting stories that we know from the past, or do these things still have relevance to us today?

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And so get your Bible. What I'm going to do is I'm just going to run through a few texts very, very quickly.

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It's pretty easy to actually do faith alone and grace alone, because so many of the biblical texts that present these truths are the same biblical texts.

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Now the reason, I hope everyone recognizes, no one was, and this may bum a few of you out that maybe have all five solas on your arms or whatever else, something like that, but no one back then was using these phrases.

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This is from our modern vantage point, looking back at the Reformation, asking the question, what motivated these men?

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What made this movement successful? What were the things they were emphasizing?

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And so for example, you had the material and the formal principles of the Reformation. The material principle was sola fide.

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It was the preaching of justification by faith alone that was the central material, the essence of what was being preached.

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But as soon as Luther begins to preach that, then he's challenged by those who are standing against him to substantiate these things.

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And that's when he has to come to grips with sola scriptura. He had not embraced sola scriptura, didn't know what sola scriptura was until he was challenged on that very issue because he had come to understand justification by faith.

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So what we do today is we look back and we see the formal principle, that which gave form to the rest was sola scriptura.

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Scriptures are the sole infallible rule of faith of the church because they are theanustas, revelation from God.

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That is what gives the form to everything else. The substance was the preaching of justification by faith.

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And then as you see the application, you then see the other solas. And so sola gratia, grace alone, not grace put into a sacramental system that can be controlled by man, to the glory of God alone, by Christ alone.

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These all become central themes of the Reformation. But they, I'm afraid they had no five solas t -shirts at the

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Wittenberg church. I've tried to find them and I could not find any of them.

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They would have been in German anyways, so it really wouldn't have fit quite as well. So grab your

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Bibles, Romans chapter 3. Romans chapter 3, remember where we are?

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Paul has spent two and a half chapters demonstrating the bad news, the universal sinfulness of man.

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Romans chapter 1, in broad scope. Romans chapter 2, the Jews are going, yeah, you get those

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Gentiles. And Paul says, no, I was talking about you too. You go to Romans chapter 3, puts it all together. You have that incredible cantina of passages in Romans 3, 10 through 18.

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That is really depressing. If the Bible stopped there, this letter, that would be a really bad place to stop.

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But that's where you have to have the bad news because beginning in verse 19, you have, why have

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I gone through the bad news first? Because you're not ready to hear the good news until you've heard the bad news. And one of the biggest mistakes we make in the modern church is we want to rush people to the good news without doing the bad news first.

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And then they do really bad things with the good news because they don't realize what the real issue is. And so what does he say?

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Every mouth is stopped. Every mouth is closed. There's no more professing my own righteousness, my own goodness, everything else.

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It's the picture of the person with his head down, I'm guilty. Whatever you say, you have the authority to judge me.

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That's the person who now then can hear about what it means to be justified by faith because it's the person who recognizes that God is the one that's in control and I have sinned against God and God can justly judge me.

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And so that's when we then have the proclamation. But now apart from the law, the righteousness of God has been manifested, being testified or witnessed to by the law and the prophets, the righteousness of God by faith in Jesus Christ to all the believing ones for there is no distinction.

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And then everybody in here knows Romans 3 .23. But it's fascinating how many people don't know what the context of Romans 3 .23

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is. Why does it say, for there is no distinction for all have sinned and fall short of the glory of God?

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Because the all is Jews and Gentiles. The all is Jews and Gentiles.

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All Jews, all Gentiles, all of mankind has sinned and fallen short of the glory of God.

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We all stand before God condemned and that's why the only way of salvation is by faith in Jesus Christ for there is no distinction.

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So the Jew is saved on the exact same basis as the Gentile. If you realize,

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Paul's greatest fear was that there could be a division into a Jewish Christian church and a

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Gentile Christian church. And he fought against that and that's behind so much of what he says. And so he says that there is all have fallen short of the glory of God being justified freely by his grace through the redemption which is in Christ Jesus.

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So here you start seeing these grand themes that he is going to develop all the way through.

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He sort of gives a general statement of the gospel in verses 21 through 26. And then he says where is boasting?

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It's excluded by what kind of law? By a law of works? No. But by a law of faith for we consider, we reckon, we conclude that a man is justified by faith apart from works of law.

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Now you may know that Luther translated that particular text by faith alone. And people have attacked him for doing that.

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He was adding to the word of God and everything else. The reality is there were at least three Roman Catholic translations before Luther that likewise used sola fide in their

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Latin translation at this particular point. So Luther was not doing something new.

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But I can tell you, I've got to give you one, I'll tell you one little thing that you probably would never be allowed to find out.

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And that is if you stand in Luther's pulpit in the castle church in Wittenberg.

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So the pulpit's here, Luther is buried right down there. That's where his body is.

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If you look straight across this way at the stained glass windows at the same level that you're standing, you will find

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Romans 328 in German and it will say faith alone. And the reason

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I know that is that four years ago last month, I preached in that church and in that pulpit.

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And that was, do you want bucket list? There's a bucket list, okay? Now the funny thing is, just in passing, at the beginning of this, now

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I was under a little bit of pressure because I felt if you're going to stand in Luther's pulpit, you should quote Luther. And if you're going to do that in Wittenberg, Germany, you need to quote

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Luther in German. And so I did. And so I was a little nervous about how that was going to go.

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It went all right. It wasn't the best, but it went all right. But so right at the start, there was this buzzing, just a little bit of buzzing.

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It wasn't real bad. There's a little bit of buzzing in the sound system. And when I got done preaching,

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I went down and talked with the folks that were there and I said, you know what that was? That was

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Luther spinning in his grave because a Baptist was preaching from his pulpit. He would not have appreciated that.

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And that's one of the things about church history is I know that some of my greatest heroes that I've benefited so much from in church history would have either driven me out of town or drowned me.

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And I can still appreciate them because I know where they lived in history and why they thought the way that they did.

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Very important observation that I don't have time to develop right now. We've got to get back to the text here because that's why we'll never get everything finished.

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And so you have this summary. And then the development and the argument begins in chapter four.

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And he raises the issue of Abraham. And he takes us back to Genesis 15 .6,

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quoting Genesis 15 .6 in verse three, and Abraham believed God. It was reckoned to him, imputed to him as righteousness.

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Then you have this important, important section. Now to the one working the reward, the wage, misthos, it's what you're paid, is not reckoned or imputed, katakaran, according to grace, but katafilema, what is owed.

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So in other words, if you work for something and you are given something for that work, that is debt.

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You've done something, you put somebody else in debt. So it's not a gift. It's not by grace, that's gift and grace are the same term, but it is what is owed to you.

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Verse five, but to the one not working, this is in direct parallel to verse four.

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To the one not working, but believing upon the one justifying the ungodly, his faith is reckoned as righteousness.

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And so working one, what you receive is simply what you are owed. To the not working, but believing one, his faith is reckoned as righteousness, using

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Genesis 15 .6 as the basis. And then these three verses

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I have used so many times. I'm not sure if any of you have ever seen the debate I did with Father Peter Stravinskis back in 2001 on purgatory.

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But during the cross -examination, this text came up and it was central to what the discussion was.

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Just as David speaks of the blessing upon the man to whom God reckons righteousness apart from works.

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Now notice, that's a positive act. God reckons righteousness apart from works, but then notice the quotation from the 32nd

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Psalm. Blessed is the man whose lawless deeds have been forgiven, whose sins have been covered over.

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Blessed is the man to whom the Lord will not impute sin. So Paul sees positively in verse six, the imputation of righteousness apart from works, but the text he quotes from David speaks of the blessedness of having sins forgiven and covered over, and then the non -imputation of sin.

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And so I have very often asked Roman Catholics, who is the blessed man of verse eight?

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Who is the blessed man of verse eight? I ask that of Peter Stravinskis. Now Peter Stravinskis had two earned

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Ivy League PhDs. He had not read a single word

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I had ever written on Purgatory before we did that debate. I had read everything he had ever written on the subject.

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That happens a lot in the debates that I do. He didn't think he had anything to worry about.

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In fact, he quoted from Jimmy Swaggart in his opening statement. One of my theological heroes.

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That's how that evening went. If you haven't watched it, you need to look it up. Look up James White, Peter Stravinskis, and it's a very, very entertaining debate.

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But I asked him, who is the blessed man of verse eight? You know what his initial answer was?

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Jesus. Think about that for a second. Blessed is the man to whom the

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Lord will not impute sin. What? Everybody in the audience did the same thing you did, huh?

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Even the Roman Catholic was going, huh? He had never even thought about it. It never crossed his mind.

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And so I gave him a second chance. Well, it obviously isn't Jesus. And so he said, well, I hope to be the blessed man.

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You see, that's the best a Roman Catholic can say. There is no non -imputation of sin in Roman Catholicism.

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If you commit a venial sin, it's imputed to you. If you commit a mortal sin, it's imputed to you.

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There is no non -imputation of sin because there is no imputation of the righteousness of Christ to you because they don't have a finished work because of the nature of the sacrifice of the mass.

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This is old -style Orthodox Roman Catholicism. Who knows what Pope Frankie believes?

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I have no earthly idea, and I don't think he does either. But a believing

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Roman Catholic has no answer to this because they don't know who the blessed man is.

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And the sad thing is when you read Romans 4, Paul is simply talking about every single believer in Christ is the blessed man.

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That's what it means to be a Christian. That's what it means to be a Christian. So was this important? You better believe it was important because then

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Paul can summarize at the end of that chapter after discussing the perfect harmony that exists between the grace of God and the empty hand of faith.

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You don't bring anything in your hand. You don't say, you're gonna give me eternal life, but can I put a 10 spot in here just to say thank you?

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No, nothing goes in the empty hand of faith. If you put something in there, you'll never be able to grasp the free grace of God.

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It is the empty hand of faith that grasps the grace of God, and therefore he can conclude in Romans 5 .1.

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Remember, all the chapter and verse divisions are a later thing. Therefore, having been justified by faith, we have peace with God through our

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Lord Jesus Christ, through whom we have received the introduction to this faith in which we stand into this grace in which we stand, and we boast in the hope of the glory of God.

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So there you see the grace in which we stand. Faith is the mechanism by which we are justified and made right before God.

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So what was the issue at the time of the Reformation? It's very, very simple. By the time of the

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Reformation, over the course of many, many years, traditions had developed as scripture became subordinated to higher and higher piles of tradition.

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And what had happened was a system of sacraments had been developed that controlled the grace of God.

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And so now, to access the grace of God, you had to come through the church itself.

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What that resulted in was a necessary belief that man had to have at least enough of a will to operate the sacramental system.

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And so while Augustine had emphasized the deadness of man and sin and the grace of God and election and things like that, don't think he was exactly like us on everything.

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There's a lot of, Augustine actually believed that there were people who were regenerated and made spiritually alive, but since they weren't given the gift of perseverance, they would all fall away.

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So there were non -elect who could actually be saved for a while and then cease being saved. That's how he explained apostasy.

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So there are reasons for that that go back to the Donatist controversy. Don't have time to develop all that right now.

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It's fascinating stuff. But if someone as brilliant as Augustine could have contradictions in his theology, so can all the rest of us.

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And therefore, it's a good warning to all of us to keep that type of thing in mind. But by this point in time, the sacramental system was the means by which the grace of God was to come to any individual and you had to, in essence, work the system.

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And so we think of the freedom of the grace of God in such passages as Ephesians 2.

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You know the text. You know that it says, it is by grace we have been saved through faith and that not of ourselves, it's a gift of God, not of works that a man should boast.

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For we are his poiema, his thing that he has made, created in Christ Jesus unto good works, which

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God hath before ordained in order that we should walk in them. And so we know the text.

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And hopefully we know the fact that when it says, by grace you've been saved through faith and that not of yourselves, the that refers to everything in the preceding section.

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It's not just talking about the faith. It's not just talking about the grace. If you're familiar with the controversy about this, people say, well, that is neuter.

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That's because neuters are used to wrap up entire phrases. And so the entire phrase, grace, salvation, faith, is wrapped up, it's not of yourselves, it's a gift of God, it's not of works.

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Because if it was, we would boast. So that it would be not of a place of boasting.

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It is not of works. And we are his workmanship and God is the one who is working within us.

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So we know those texts, but we also know that once you take that grace and teach people that it's only available in portions through sacraments, you now control them.

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You now control them. And so Luther proclaimed sola fide, faith is the only way, you cannot earn, you cannot merit.

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But that then caused people to begin to think a fair amount about the nature of what grace must be.

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And remember that one text in Romans chapter 11, it doesn't get as much attention as others.

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But if you look back at Romans chapter 11, partly because Romans chapter 11 is a tough chapter, there's some challenging stuff in there.

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But in verse five, it mentions to us that this present time, there is a remnant according to God's election, his electing grace.

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And then you have this interesting verse, verse six. If it is by grace, it is no longer by works, otherwise grace is no longer grace.

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Now, if you have a King James or a New King James, you have a long ending to that verse that is not found in the earliest manuscripts.

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So be aware of that. And I think it is a little bit, it's tough to understand that addition because it says that otherwise works is no longer works.

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I think that misses the point of what Paul was actually saying. If it is by grace, it's no longer of works.

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And this is what I'm gonna focus on. Otherwise grace is no longer grace. What does that mean? We don't have to deal with all the

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Israel issues and things like that. He's making an assertion about the nature of grace. I wrote a tract years and years and years and years ago that we used to pass out outside the

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Mormon temple in Salt Lake City. The Mormons have sort of disappeared. I'm not sure if you're aware of this. They, once COVID hit, they ran into their basements and have yet to come out.

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They're still in there. They have not had a public general conference since the end of 2019.

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And most of the temples have been closed and it's just, it's amazing. They're gonna be so pasty white when they come out of those basements, it's not even, what is that thing in the sky?

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It's like white and delightsome.

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If you know anything about the Book of Mormon, that'll be their new thing. But anyway, what was

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I saying? Oh, I wrote a tract. I'm just sitting here thinking about how many people are gonna be really mad at me for making a joke.

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But anyway, I wrote a tract for passing out, not just to Mormons, we passed out lots of them to Mormons, but they're for anybody who struggles with this issue.

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And the tract title was, Grace Plus Works Is Dead, Being Meaningless.

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Grace Plus Works Is Dead, Being Meaningless. Now, all

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Mormons know James 2, and that faith plus works, you gotta add them together and all the rest of that kind of stuff.

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So they would sort of see that and then they'd be a little bit confused. And in that one little moment of confusion was your opportunity to say, well, you know what

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Paul said in Romans 11, six, if it's by grace, it no longer works, otherwise, grace is no longer grace.

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You see, once grace is something that's earned, once grace is something you get through sacraments or through fulfillment of temple ceremonies or anything like that, it's no longer grace.

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Because if it's grace, it has to be free. It has to be power from God, not something controlled by man.

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And so this is what came out of, light was shown back on the reality that the biblical teaching on this particular subject is that God's grace is free.

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It is not channeled through sacraments. And faith is the kind of faith that Paul talked about when he said, not the working one, but the trusting one.

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You know, that is so opposed to the natural man's thinking. Did you know what

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Joseph Smith did in his inspired version of the Bible? Did you know he had an inspired version of the

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Bible? Isn't that the height of hubris and arrogance? I'm gonna come up with my own version of the

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Bible. It's gonna be the inspired version, you know. Well, I guess that's sort of like what the Jesus Seminar did.

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Theirs is called the scholar's version. Yeah, so, you know, it's pretty much the same thing. But what he did in that text in Romans 4, when it says, when it talked about the

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God who justifies the ungodly, his version said, who does not justify the ungodly.

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He negated it. He put the word not in. That's the end of the gospel. Joseph Smith had no concept of grace whatsoever.

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None. Whatever Sunday schools he went to did not do him any favors at all. And unfortunately, many people still follow him to this day, though Mormonism is changing very, very, very rapidly.

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So, when we have debates with Roman Catholics today, we debate Sola Fide, and they go to James chapter two, and I wrote an extensive exegesis of James two in The God Who Justifies that has been helpful to a lot of folks.

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I'd recommend it to you if that's something, if you have Roman Catholic friends and family, that's something I think you need to be prepared for when talking to believing

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Roman Catholics, many of whom are just as confused about Pope Francis as all the rest of us are.

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But you need to be prepared to deal with those issues and to deal with what works of the law means and all sorts of those types of things.

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Don't have time to go into all that tonight. But the point is that the preaching of the

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Reformation brought out the reality of the New Testament teaching that you do not earn or merit the favor of God.

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Now, that of course was directly connected then to the other major issue of the

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Reformation. If you've ever read Luther's debate with Erasmus, the first written debate of the

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Reformation, I highly recommend it to you. Luther's book was called On the Bondage of the Will. And Luther said to Erasmus, you alone of all my opponents have put your finger upon the heart of the issue.

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The hinge upon which it all turns. And what was it? The issue of the freedom or the bondage of the will.

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Is man's will free or is he a slave to sin? Now, the vast majority of Luther's followers today would not agree with Luther on that particular subject.

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And sadly, the vast majority of people today who call themselves children of the Reformation, even if they know what the

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Reformation was, also would not agree with Luther on the subject. Okay? And in fact, today,

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I would say the vast majority of Protestants have gone back to the Roman Catholic understanding of man and man's will and the subject of election and predestination and everything related there too.

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The Reformers were very strong on those things. William Tyndale and others understood the sovereign grace of God and recognized that if we are saved by grace, then this faith that we have is actually a gift from God.

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It is the work of the Holy Spirit within us, rather than just simply something we work up within ourselves and then keep working the system of sacraments to keep ourselves in a state of grace.

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There is a vast difference between those two different understandings. And so these two solos, the sola fide being the material principle, that which gave the substance of the preaching, said to Luther's heart and therefore to many, many others, within his hearing and in the preaching of Ulrich Zwingli and then, and Baret and Butzer and eventually

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Calvin, who's really a second century, a second generation Reformer, the freedom of what it means to have peace with God because of what

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Christ has done for you, rather than what Christ has made it available for you to do for yourself.

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How much of current Protestant teaching that I just say was wrong? A large portion.

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And it's a huge difference. It's the same difference between saying that Jesus makes salvation a potentiality and saying that Jesus saves.

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So with that said, faith alone means of justification.

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Grace alone takes away all the concepts of merit, earning, the sacramental systems.

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That was also touching on, but more tomorrow night when we talk about Solus Christus, the entire pantheon of semi -deities known as the saints that were also a part of the experience of people at this particular time in church history and continues to be in many places in the world, by the way, as well.

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Biblical light shone upon these truths as part of the preaching of the church. Okay, great.

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What does that have to do for a person who today is in prison?

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Good to know where you came from and what your history is and things like that. But if you are put in a position of either having to renounce your faith, and sometimes it's not just, you're not necessarily just told you have to renounce

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Jesus, but what if you're told that you need to instead attend and accept the teaching of the state -approved church, which you know is not teaching the truth about Jesus?

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Well, we're not saying that you have to deny Jesus. You just have to come to understand who Jesus really is from the state -approved church.

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And you know that if you do that, you'll be separated from your wife, separated from your husband, your children, in my case, my grandchildren, your parents if they're still alive.

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You would have to make a tremendous sacrifice to stand firm in that situation, and would either of these solas be at all relevant to the decision that you make?

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We have the time, I don't know how much time, we're way behind the ball, to be perfectly honest with you time -wise, to be thinking through, especially those of us in this room, all you weird dividing line devotees and debate binge watchers, you especially should recognize the necessity, the importance of going, well,

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I've always thought these things are really important, but if they're really important, then they're gonna remain important no matter what my particular condition and circumstance in life is gonna be.

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And that means I'm gonna have to think through how to apply these things in ways that I never thought I'd have to, I'd never have to think these things through.

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I've come to realize that in my generation, we lived with a pretty comfortable world, pretty comfortable relationship to the state, never really had to think too much about them.

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We made the mistake of thinking that you could be neutral about these things, and neutrality doesn't work when

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Christ is risen from the dead. You can't be neutral about that. And so as we think about these two solas, how do they apply to a person facing the choice of your worldly possessions, relationships, freedom, and maybe even your life?

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What would these two solas, I mean, we now know what their historical origination is, we know what their backdrop was, and I think it's vitally, you can't begin to understand our statements of faith if you don't know these backgrounds.

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The language we use to speak about our faith was forged in those controversies that took place back then.

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It's very important to know. You can't read the London Maps Confession of Faith, got a guy sitting down here with 1689 on his chest, okay?

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And so you read what the chapter on the Lord's Supper says in the 1689, and if you don't know what was going on at the

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Reformation, half the language in there, you have to look up in a dictionary, and you may not even still understand at that point in time, but if you know what

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Rome taught, you know exactly what they were talking about. So it's important to know the history, but how is that relevant if you're facing time in prison?

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Well, it's pretty obvious for these two solas, for all the solas, truly, how they are still relevant, and how they are absolutely foundational to the decisions that we will have to make when

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Caesar says to you, bow down, offer the incense, say

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Caesar is Lord, and you say, I cannot do so. Sadly, I say this sadly because I don't rejoice in this division, but sadly, the

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Roman Catholic who says, I will not do so, has a different foundation for why than I do.

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We may both say no, we may end up in the same cell, but not for the same reasons, not for the same reasons.

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That's an important thing to realize, and you need to realize it now, not before you're talking to your

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Roman Catholic cellmate. It's good to have this figured out now. Why is it, what would the difference be?

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How is this relevant? If I stand before a magistrate that I know this magistrate is opposed to the kingdom of Christ and is a persecutor of the people of God, he is promoting evil and punishing good,

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I know in my heart that there is a day of judgment coming. That's one thing that has been lost in our secular society.

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In fact, I think it's one reason. Just in passing, have you seen the videos coming out of Australia of the cops just going full on thug life?

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You know what that's from? Once a society loses as a part of its consciousness what our society said every time when a president or anyone else took the oath of office, what did they do?

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They swore by something greater than themselves. There is nothing in secularism that's greater than yourself. And they did so, do you remember what the

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Bible was open to in the old days for the president? Most people don't know. Deuteronomy 28 and 29, the blessings and cursings for obedience and rebellion.

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And I don't know about you, I've just been struck like this by Act 1731 recently.

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And the reality that in the end of Paul's sermon at Mars Hill, he proclaims the resurrection, the coming day of judgment, and that Jesus is gonna be the one who judges us all.

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And what he says is God has given evidence to everyone everywhere by raising him from the dead.

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Evidence of what? Oh, evidence of the resurrection. No, the resurrection is the evidence of what?

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The coming judgment, the coming judgment. And once people don't believe there's ever gonna be a judgment, they start acting like those guys down in Australia.

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What's worse is the social justice folks start thinking you need to do final issues of justice in this life because after people die, that's it.

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They start trying to do cosmic justice, which Jesus will do in this life.

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And the result is perversion of justice. So I understand

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I'm staying before a magistrate who's in rebellion against God, and he's gonna be judged. And he's telling me, you need to do this.

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You are the person who is doing something evil. I need to know a few things.

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I need to know that my Lord has risen and has ascended on high and is seated at the right hand of God the

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Father. I need to know that that was described for me in Daniel chapter seven.

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Ever read Daniel chapter seven? Well, the son of man appears before the ancient of days. You know what that happened after the resurrection?

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It's his ascension. And he is given dominion and people who worship him.

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And he happened to have said to his disciples, just a small number of them, right before that ascension, what does he say?

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All authority is given to me in heaven and earth. And so when I stand looking at that magistrate who is telling me

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I'm doing something wrong, representing the state, I need to know the truth of who

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Jesus is, and I need to know the relationship I have to my

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God that that magistrate cannot touch. Therefore, having been justified by faith, we have peace with God through our

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Lord Jesus Christ. I may not have peace with him, why? Because he's in rebellion against God. I'm not the one rebelling against God.

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Well, you're rebelling against the state. If the state's telling me to do that which is evil, yes, because I have peace with God.

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And my judgment has already taken place in Christ. And all of that, not because of some sacramental system that I'm working, but because God's grace has brought me to that understanding, has broken my rebellious heart, has granted me faith and repentance, and the same grace that did all that for me will sustain me no matter what comes.

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If you haven't done it yet, I challenge everyone in the sound of my voice, before you waste one more minute watching the inane, disgusting entertainment of the world, before you spend one more minute, younger men, on a video game that will do nothing to grow you in the image of Christ, I challenge you to read a book.

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I don't mean just any book. I challenge you to read a book called

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The Hiding Place. How many have read The Hiding Place? Okay, it's about a quarter, 20%.

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Two years ago, I think it was 2018, I got to visit The Hiding Place.

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It is the story of the Tenboom family during World War II who hid

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Jews, part of the underground, getting Jews out of the country. They were eventually found out, captured, sent to prison camps.

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The sisters were sent to the Ravensbruck concentration camp for women. Many of the other family members died.

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And they tell the story of what it was like, and it's horrible. It's amazing what they went through.

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What was amazing, even in the death of one of the sisters, Corey survived,

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Betsy died in Ravensbruck, was the sustaining grace of God in their lives.

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Corey tells a story. They were transferred to a dormitory that was well -known in Ravensbruck.

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Huge, I can't imagine what these places smelled like. These rotting straw mattresses and rats.

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And this one was absolutely infested with fleas. Fleas everywhere.

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And they get in, and can you imagine laying down in rotting straw that's moving underneath you because of all the stuff in it?

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And trying to sleep in that when you're getting nothing but gruel for food? And all through this,

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God had miraculously protected a little Bible. Had miraculously kept guards from just not even seeing it when it was plainly visible.

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And wherever the sisters would go, they would start teaching from the word of God. And they would see hearts changed because there was so much hatred.

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And hatred just destroys the heart. And they got into that place, and Betsy is just, the fleas, and Corey's going, oh, the fleas.

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And Betsy says, we need to thank God in all circumstances. And she's like,

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I cannot thank God for fleas. I'm at the end of my rope, and Betsy said, but scripture commands us to.

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And so she bowed her head and prayed and thanked God for their new dormitory with the fleas, and Corey just stood there.

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It wasn't barely a week later that they were having a

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Bible study, and more and more of the women were coming, and they were helping to minister to people, that they realized the guards that never come in here because the guards knew about the fleas too.

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And they had the freedom to openly minister to the women in that place.

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And Corey looks at her sister and realizes she was obedient to scripture, and she was right.

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There's anybody in here who goes, yeah, I'd be like Betsy too. I hope you wake up to reality very quickly.

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It's easy for us to read those stories, but I realize I am so used to my creature comforts.

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We are so pampered. And so I know if I'm called upon to make that decision,

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I know it's gonna take the spirit of God to give me the strength to do it because I know what this can result in.

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But I have to have a firm foundation in knowing that the most important relationship, that magistrate, that tribunal, big brother, cannot destroy the most important relationship, and that's the peace, the shalom, the wellness of relationship

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I have with God by faith, by grace alone, through faith alone.

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They can separate me from all my loved ones, and don't you dare underestimate the weight that that would have.

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Never see my grandkids again? My wife?

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My children? You have to have a deep, deep commitment that I have peace with God because of what

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Jesus Christ has done for me. I cannot deny him. He will care for my loved ones.

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Say, but Betsy died. She did. She did die.

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And she's not been bitten by a flea ever since. And her sister went on to minister to literally millions about the love of God.

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What about us? Will we be faithful? I say to you, we need to understand the foundations upon which we make our stand, and these solas, all of them, are important for us to understand the very foundations of our faith so that we can make the proper decisions, the wise decisions, and when called upon, if we are called upon to give answer for the hope that's within us, we can do so with gentleness and reverence.

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I would be very concerned if I thought that my relationship to God had to be maintained by some kind of obedience to external sacraments and everything else if I was going into that situation.

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How would I even do it? I need to know that I have true peace with God by grace alone, through faith alone, to be able to stand firmly for the faith once for all delivered to the saints.

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And so the solas remain important, even as we face the very challenging days that God may indeed call us to walk through.

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Pretty quiet in here, isn't it? It should be. I don't shy away from saying to every one of us, we must think these things through now while we still have the peace, while we still have the time.

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And I mean it when I say, don't invest one more moment of your life in worthless things that will mean nothing for eternity.

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We are so easily distracted and so easily satisfied with crumbs.

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Let's prepare our hearts. Let's pray together. Father, in the quietness of this moment, we do come before you, and not only do we acknowledge that you are the

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King of all creation, that you sit enthroned in the heavens, but you're accomplishing your purpose here on earth, and you have called us to this time.

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You have called us to serve you and to be those who bear the name of Jesus Christ.

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And as such, we truly ask that you would help us to understand what that requires of us.

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Not that we gain something from you, but because we have gained so much from you, forgiveness and adoption and eternal life, that we would be able to live in such a way that would honor and glorify the one who gave himself for us, the one in whose righteousness we stand.

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Father, we want to be a people who do what is right in your sight. We want to be a people who will give testimony to those around us, even those who would persecute us, of who you are.

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And so, Lord, as we look back, we thank you for what you did in the lives of the reformers.

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We know that they too risked their lives that we might have these truths.

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But as we face a very different world than they did, we pray that you would make these truths not just simply something that we enjoy talking about and attend conferences about, but that we would live these truths the way they did, and that we would be people who have counted the cost, as you've told us to.

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By your spirit, drive us into your word. Root our faith deeply so it may stand when the difficult times come.