In our first time together, we considered the call of the disciple to put out into the
deep with Christ.
We then considered the course answering that call puts us upon one involving an ongoing
dying, yet also of the simultaneous upwelling of the life of Christ within us.
This morning, we want to take up another constant companion in our course as disciples, and that
is an inner conflict with which our experience is perpetually fraught.
And while I want to be soberly realistic as to this dread conflict, I want the accent to
fall upon the hope we have that even in this fierce inner fray, our Lord Christ has given
us provision that we might not finally succumb, but rather prevail.
To speak of an inner conflict is to speak of a reality with which every disciple is intimately
familiar.
The Apostle Paul depicts this conflict forthrightly in Galatians 5.
And that is where we will put in.
Here is how he describes it.
Turn there, if you would.
Galatians 5, picking up in verse 17.
What's going on here?
How does this conflict play out?
Well, when we choose one course of action, say something good or right, then our sinful
desires, the desires of our fallen humanity, oppose.
Alternately, when, alas, we have a mind to do something wrong, the spirit opposes, the indwelling
spirit.
Perhaps you experience this conflict this very morning, 7 a.m. snug in your warm bed.
You awaken to your alarm, which you deliberately set early, reflecting your holy desire to make
it to Sunday school this semester, as was your ambition.
You start to get up accordingly.
That is, about to do the thing that you please.
Suddenly, your flesh opposes you, so that you would not do it.
That is, not do your spiritual pleasure.
You are, says the flesh.
Really?
Are you really going to get up?
Oh, but you're so exhausted.
You were reading that Page Turner spy novel last night, and you didn't get to bed till
1 a.m.
You're awfully tired.
Why don't you just take a miss this one morning?
There will be plenty more.
One morning can't hurt.
You'll catch up next time.
Besides, if you get up now, you'll be so tired, you'll probably embarrass yourself by
falling asleep at the church service, the worship service.
You wouldn't want to be nodding off then.
So, a little more shut-eye, and you'll be able to stave off, nodding off.
All right, so now, you are about to roll over and fall back asleep.
That is, do the thing you please in fleshly esteem.
Then, the spirit opposes you.
That is, opposes your now prevailing fleshly pleasure.
Suddenly, you feel convicted.
What am I doing?
I resolved this semester to attend Sunday school.
I want my life to show some spiritual harvest.
And, I think this would be a good way to sow to it.
In the final clause of verse 17,
So that you may not do the things you please.
That describes the outcome of the conflict.
Not simply the result of one or other force, whether flesh or spirit, prevailing.
Sometimes, not doing as we are a mind to represents the spirit's victory.
Other times, alas, it indicates the flesh prevailing.
It all depends upon what or whom we allow ourselves to be persuaded by.
I wonder if you've ever experienced this kind of thing.
Which of us does not know this conflict?
Now, I want you to take, for a moment,
The most grueling, fleshly enticement.
Self-pity or self-assertion.
Anger or anxiety.
Lust or laziness.
Pride or possessiveness.
Fear or fury.
And recall the dread struggle.
Is it not an experience of ferocity?
Can we not at times feel as if in the throes of a Jekyll and Hyde tale?
You recall the chilling description of the moral conflict within,
which Robert Louis Stevenson gives us in his classic.
The parallel was suggested by an old mentor of mine.
Dr. Jekyll, a respectable London physician,
in the course of research,
discovers a drug which transmogrifies him
into a repulsive, malevolent dwarf.
Hyde.
And Hyde performs all kinds of immoral and abominable acts.
Yet for all of Jekyll's shame and disgust at these deeds,
he finds himself incorrigibly addicted to his alter ego.
And the more often he yields to the drug,
the more difficult to regain his virtuous identity afterwards.
Eventually, the evil side of his personality so dominates
that he becomes permanently wedded to the character of Hyde,
finally destroying himself after many a heinous crime,
a dramatic and dreadful inner conflict.
Interestingly, judging from some of the author's correspondence,
it is not unlikely that Stevenson intended his story
as an allegorical commentary on this very verse of Paul.
Well, if so, and if he got it right,
so much for our hoped-for hopeful accent.
Will Hyde, in the end, destroy Jekyll?
Will the deeds of the flesh,
the very unglorious catalog of verses 19 through 21,
be the prevalent display?
Sometimes I can sure feel this way.
But not according to Paul.
And this is why this passage brings mighty encouragement.
So for all of Paul's sympathy
with the power and inveteracy of the flesh,
all of the sinful desires of our fallen humanity,
the apostle in this passage
is notwithstanding optimistic.
Notice that it opens with a reassuring promise.
Surely one of the most wonderful promises
of the whole Bible.
Do you see it there, verse 16?
Walk by the Spirit
and you will not carry out
the desire of the flesh.
If you have the NIV,
it dissolves this promise
by making it a second imperative.
In other words, a command.
But that's not the way to translate it.
It's a promise.
You see, it is for us,
as disciples of Jesus,
no longer a conflict
of Jekyll versus Hyde.
That was the old war
before we were believers.
And that was a losing battle.
But now,
it is Jekyll plus the Holy Spirit
versus Hyde.
And with the Spirit,
the balance of power
in the inner war
has been decisively altered.
And this battle,
we can win
and we shall win.
But how?
That's what we need to know.
What is the way of victory?
How do we overcome
the dark acts of the flesh,
clamoring to be indulged?
And instead,
begin to bear the fruit
of the Spirit.
That glory display
of the character of Christ
that's cataloged there
from verse 22 on.
What is the dynamic?
Surely,
there are few questions
more vitally practical
for the Christian.
And Paul gives us the answer
in this passage.
And though challenging
to apply,
I think it's probably
simple to grasp.
And I want us
to apply ourselves
to grasping it.
So let's pray.
Lord,
we thank you
that you have given us
every good thing we need
for doing your will.
That you have given us
all that we need
for life and godliness
in your scriptures.
And that you can take
these truths
and you can make them real
and animate them for us
by your Spirit.
Would you do that?
That we might
begin to display
this wonderful glory
that is the character
of Christ.
So we ask for this aid
with confidence
that you will give us
it
as our good shepherd
in Jesus' name.
Okay,
here it is
in a nutshell.
Team,
for victory
in this battle,
we must
maintain
both
toward
the flesh
and the Spirit
a right attitude
or posture
or disposition.
Namely,
in the Apostle's words,
we must
first
crucify
the flesh
and we must
walk
by the Spirit.
Okay?
Let's look at each
of these vital aspects
in turn.
So for one,
we must
crucify
the flesh.
Verse 24,
those who belong
to Christ
have
crucified
the flesh.
Notice the tense
there,
have
crucified.
This crucifixion
is something
that took place
for us
in the past.
So when did we,
described as
those who belong
to Christ,
when did we
crucify
the flesh?
Well,
at our conversion,
when we repented
and we believed
in Christ,
it was then
that we,
by faith,
were united
to Christ
and so shared
in His
crucifixion.
It was then
that we were
incorporated
into His,
Christ's,
death
and resurrection.
As Paul
previously told
the Galatians
in 2.20,
I have been
crucified
with Christ.
So both
2.20,
which I just quoted,
I have been
crucified with Christ
and chapter
5.24
refer to the
same event.
But,
and this is
vitally important,
don't miss this,
there's a crucial
difference between
2.20
and 5.24.
Although they refer
to the same event,
they're looking
at it
from different
angles.
Notice
that Galatians
2.20
is passive.
I have
been
crucified
with Christ.
Okay?
I have been
crucified.
It happened
to me.
But here,
in 5.24,
it is
active.
Do you see
that?
Here,
crucifixion
is not
done
to us,
but
by us.
Do you see
that?
It is
we ourselves
who are said
to have
crucified
the flesh.
How
was this
so?
Well,
when we came
to Christ,
we repented,
we put to
death
everything
that we knew
to be wrong,
we radically
renounced
fellowship
with sin,
we took
our old
self-centered
selves,
all its
sinful
passions
and desires,
and we
nailed it
to the
cross.
That's
what we
did.
Probably,
our promise
at our
baptism
gave verbal
expression
to this
turning
from
a life
of following
sin
to a
life
of following
Christ.
Now,
in describing
the Christian's
relation to
her flesh
as that
of crucifixion,
Paul is
borrowing
Jesus'
metaphor.
It was
he that
originated
this
metaphor.
You
recall,
he says
in Mark
8,
34,
if anyone
would follow
me,
they must
deny
themselves
and take
up their
cross.
Okay,
crucifixion.
And the
cross was
the Lord's
figure of
self-denial,
a crucifying
of self.
Now,
when anyone
was seen
taking up
a cross,
there was
no question
as to
what was
happening.
That was
very clear.
Execution.
That was
the point
of it.
And Paul
is making
the same
point here.
Taking
up the
cross
means
that we
need to
make sure
that an
execution
takes place.
And that
is the
Christian's
posture
toward the
flesh,
their flesh,
crucifixion.
Okay,
now,
these days,
I hope I
may safely
say that
we haven't
witnessed
a live
crucifixion.
Not so
for those
in Jesus'
and Paul's
day.
People
would have
seen
crucifixion.
Hence,
for them,
the
grisly
power
of this
metaphor.
What did
it
communicate?
Let me
draw this
out.
And the
late
John
Stott
is very
helpful in
his commentary
on this
stuff,
too.
So,
for one,
crucifixion
was
pitiless.
Pitiless.
It was
not a
pleasant
form of
execution
for the
nice and
the refined.
It was
reserved for
the worst
of criminals.
If you
were a
Roman citizen,
couldn't do
this.
No,
this is
too
terrible.
And that's
how our
flesh is
to be
treated.
We are
to show
it no
courtesy
or deference.
It is
so
flagitious
that it
deserves no
better fate
than to be
crucified.
Also
significant to
the metaphor,
crucifixion
was
painful
and so
also
will be
our
rejection
of our
flesh.
Who
does not
know
the acute
pain,
even
anguish
of the
inner
conflict
when the
fleeting
pleasures
of sin
are
renounced?
You
remember
Augustine's
cry,
Oh,
Lord,
give me
chastity.
Just not
yet.
Just not
yet.
Or what's
that wonderful
part in
Lewis's
great
divorce.
Remember
when that
habit,
that terrible
fleshly
habit that
is dominated
and the
angel is
saying,
can I
kill it?
And that
habit sitting
on the
shoulder,
oh,
you can't
kill me,
don't,
no,
oh,
think of
what it
will be
to be
without
me,
no,
I
comfort
you,
oh,
I
bring
you
such
pleasure,
don't
kill
me,
can I
kill
it?
Oh,
no,
you
can't,
the
anguish
is terrible.
That's
what it's
to crucify
these things.
And also,
part of the
metaphor as
well,
crucifixion
was decisive.
No one
who saw
someone nailed
to a
cross
queried,
you know,
I wonder
what the
outcome of
this will
be.
No,
no,
although
death by
crucifixion
was a
lingering
death,
it was
a certain
death.
Everyone
knew
criminals
nailed to
a cross
did not
survive.
they were
left there
to die.
And so
it is
and must
be with
our
flesh.
Now,
it is
true
that the
crucifying
of our
flesh
produces
death,
not
suddenly,
typically,
rather
gradually.
In fact,
we never
succeed in
completely
killing it
off in
this life.
But,
we fixed
it to
the cross
and we
are
determined
to keep
it there
until it
expires.
It's
interesting
that soldiers
were placed
on the
scene of
the execution
to guard
the victim
and their
job was to
prevent anyone
rushing up
and taking
them down
from the
cross.
So,
at least
until the
felon was
completely
dead.
God,
and so
it is
with
Christians.
We have
put,
when we
came to
Christ,
we have
put our
flesh on
the cross.
We
crucified
it at
our
conversion.
This
was a
decisive
action
in the
past.
But,
that
decisive
action in
the past
involves
the
ongoing
duty
of
keeping
the
flesh
on
the
cross.
We
need to
leave it
there
to die.
And,
it will
be a
lingering
death.
Life
long.
Now,
this
requires
of us
a daily,
moment
by moment,
continuous
attitude
toward our
flesh
of
ruthless
and
uncompromising
rejection.
As
Jesus
said,
take up
your
cross,
daily.
Daily.
That is,
each and
every day.
No half
holidays or
long weekends
for the
flesh.
We can't
do it.
No.
However
painful to
experience,
we must
show our
flesh no
pity.
However
much it
pleads,
screams,
petitions,
no
mercy.
This
must be
our
policy.
daily
draconianism.
Okay?
And this
daily
reassertion
of our
crucifixion,
decisively
begun at
conversion,
is
absolutely
vital
in this
terrible
contest.
We
cannot,
having once
nailed our
flesh to
the cross,
wistfully
return to
the scene
of execution
and there
begin to
fondle and
caress the
flesh and
long for
its release
or maybe
even try to
take it down
from the
cross just
for a little
bit.
So how
does all
this play
out
practically?
Okay?
When some
jealous
or proud
or malicious
or lustful
thought or
suggestion
invades our
minds,
we must
banish it
at once,
instantly
exile it,
give it not
a moment's
refuge.
We cannot
be an
abetter
to a
condemned
criminal.
And it's
fatal to
Parley
to begin
to examine
it and
consider
whether or
not we
might give
in.
No,
no.
I mean,
imagine
Joseph
responding to
Potiphar's
wife's
proposition.
Well,
run that
by me
again.
What
particularly
did you
have in
mind?
Yeah,
good luck,
buddy.
No,
no.
We have
declared
war on
the flesh.
We cannot
resume
negotiations.
The issue
is settled
and cannot
be reopened.
We have
crucified
the flesh
and we
are never
going to
draw the
nails.
So this
is the
posture
that we
must
maintain
unflaggingly,
indefatigably,
incorrigibly
toward our
flesh.
If we
are to
experience
victory
in this
crucial
campaign.
If we
are ever
to see
glory
begin to
dawn and
show its
radiant
beauty
in our
lives,
the likes
of that
wonderful
catalog of
fruit
that we
see there.
But
there is
an
indispensable,
a second
prong to
this
strategy.
Namely,
the
attitude
or posture
that we
must
maintain
in relation
to the
indwelling
Holy Spirit.
Okay?
So,
we must
walk by
the Spirit.
And we
saw that
this was
pivotal to
that promise
there in
verse 16.
Walk by
the Spirit
and you
will not
carry out
the desire
of the
flesh.
And the
phrase occurs
again in
verse 25
there.
If we
live by
the Spirit,
let us
also
walk by
the Spirit.
Okay?
Here the
Spirit is
first described
as the
source and
sustaining
power of
the believer's
life.
We live
by the
Spirit,
then as
the
regulative
principle
of the
believer's
life.
Walk
by the
Spirit.
So,
the exhortation
here is
this.
Since,
and that
probably
better renders
the if
for the
condition
is assumed
to be
true,
since
the Spirit
is the
source of
our life,
let the
Spirit also
direct the
course of
our life.
So,
how does
this play
out?
Well,
it plays
out in
terms of
a posture
that we
adopt in
relation to
the Holy
Spirit.
And the
requisite
posture is
described in
this passage
in two
ways.
First,
it is to
be led
by the
Spirit,
verse 18,
led by
the Spirit.
Second,
it is to
walk by
the Spirit,
verses 16
and 18.
Sorry,
no,
16 and 25.
Yeah,
16 and 25.
In each of
these expressions
in the Greek,
Spirit is
positioned first
in word
order for
emphasis,
implying that
the Spirit
is the
key to
this
process.
And the
verbs are
both
continuous,
implying the
need for
this to
be happening
on an
ongoing
basis,
not just
episodic,
has to be
ongoing.
And so
much those
phrases have
in common.
But there
is a
critical
distinction
between
being led
by the
Spirit
and walking
by the
Spirit.
Notice that
the former
is passive
and the
latter is
active.
In other
words,
it is the
Spirit who
does the
leading,
but we
who do
the walking.
So first
then,
we are
led by
the Spirit.
That is,
the Spirit
here takes
the initiative,
he forms
within us,
the indwelling
Spirit forms
within us,
holy and
heavenly desires,
and he puts
gentle
pressure on
us to
yield to
his direction.
As, for
example, we
speculated may
have happened
at 7 a.m.
this morning
when the
Holy Spirit
awakened you
and gently
prompted you
perhaps to
recall your
ambition to
make it to
Sunday school
this semester.
Just gently
prompted you
with that
recognition.
And then
perhaps reminded
you gently
that you
desire a
spiritual harvest
in your life
and this is
going to be a
good way that
you might sow
to that.
So you
yielded to
his promptings
and you
got up and
here you are.
Well done!
Here you are.
Maybe it's
growing up in
Vienna but I
tend to think
of this process
like a
waltz.
I wish my
sister were
here.
She could
really
demonstrate.
She's a
master waltz
instructor.
Well she's
actually a
missionary but
she does a
little waltzing
on the side.
But in
that it's
just you
get it's
probably with
a lot of
old-fashioned
dances at
least you're
just following
the gentle
lead of the
partner.
And this
kind of
describes the
passive aspect
of our
relation to
the spirit.
Yielding to
the spirit's
lead.
Just gently
taking us
along and we
just respond to
the lead of
the spirit.
So that's that
side.
But in
relation to
the holy
spirit it's
not our
relation to
the spirit is
not entirely
passive and
it would be a
grave mistake
to think so.
We are not
simply led by
the spirit.
We also
walk by the
spirit.
And this is
the active
side.
It's interesting
to note and
I think
suggestive that
the Greek
words translated
alike walk
so in the
English 16
and 25
just walk
same word
but in
Greek they're
different words.
The verb
in verse 16
is the
ordinary word
for walking
but in
verse 25
the verb
translated
walk
isn't the
ordinary
it's not
the ordinary
word
but rather
one that
suggests
marching
or
walking in
rank
or walking
in line
with
it's a
different one.
It's a word
that's used
in Romans
4.12
and translated
follow in
the steps
of the
faith of
your father
Abraham.
And it
occurs again
in Galatians
6.16
where it's
rendered
walk by
this rule
and the
notion is
deliberately
walking
the path
that's marked
out by
the spirit.
Okay?
In the
spirit's
steps.
Here,
because I
picked on
the NIV
before,
here the
NIV
very
felicitously
puts it
in step
with the
spirit.
That's
good.
That's
good.
I
regularly
take the
girls out
hiking,
my daughters,
and they
have become
equal to
some pretty
astonishingly
tough terrain
now.
Very proud
of them.
But when
they were
young,
occasionally
we would
encounter
a particularly
tricky bit
of trail
and some
sort of
soggy
slough
or a
carking
quagmire
or who
knows what.
And here
I would
tell Vienna
then Geneva
and Belle,
okay,
watch where
dad puts
his feet
and you
step just
where dad
steps.
And then I
would show
them how to
pick their
way through
the little
challenging
bit and
they would
do that.
And that's
the idea
here.
Or if
you,
again,
if you want
the ballroom
metaphor again,
think of a
dance school
this time,
not the
waltz,
but the
dance school
where don't
they stencil
out the
steps that
you're supposed
to take?
One,
two,
three,
four,
and you
place your
feet in
those steps
and that's
how you
learn these
moves.
And that's
what this
is.
So the
Holy Spirit
is not
simply the
partner to
prompt the
dance in
our first
metaphor to
whom we
passively
yield,
that's one
side,
but he is
also the
instructor
to indicate
the steps
in which
we
deliberately
walk,
kind of
in the
Spirit's
choreography.
That's what
we're doing
there.
So just
as we
actively,
consciously,
and deliberately
repudiate the
flesh,
we reject
to follow
the path
suggested by
the flesh,
likewise,
it's equally
vital
actively
to ply
the Spirit's
path
and deliberately
turn ourselves
toward the
things of
the Spirit.
This is what
Scripture means
when it tells
us to
set our minds
on the things
of the Spirit,
Romans 8.
Seek the
things that are
above,
set our minds
on things above,
in Colossians 3.
Or let your
mind dwell on
these things,
Philippians 4,
and so forth.
This sort of
active
resolve,
this posture,
will be
reflected in
our whole
way of life.
What we do
with our
leisure time,
those precious
discretionary
hours that we
have,
the books
that we
read,
the friendships
that we
cultivate.
Will these
choices play
out to
grieve or
quench the
Spirit?
Or will
they sow
to the
Spirit?
And especially
significant here
is what an
older generation
of Christians
called the
diligent use
of the means
of grace.
In other
words,
availing
ourselves
very prodigally
of those
means that
God has
particularly
established
and appointed
for our
growth in
grace.
He's given
us some
really good
fat paths
to grow
in grace,
such as
maybe the
disciplined
practice of
prayer,
meditation,
hiding God's
word in our
heart,
attending upon
the ministry
of the word,
corporate
worship,
remembering
Christ's
death
in the
cup,
and so
forth.
these
things.
So we
ought not
to
simply
wait
to be
prompted
by the
impulse
of the
Spirit.
That's the
passive side.
Okay,
if the
Spirit does
prompt us,
yield,
but we
don't just
wait for
the promptings
of the
Spirit.
We need
to be
forming
holy
resolves
and
resolutions
on the
basis of
what the
Spirit has
clearly mapped
out in
his word.
I think
of the
young
Jonathan
Edwards
during his
college
days.
He
formulated
some
resolutions
that would
guide his
paths while
he was in
college.
Here are a
few of the
ones that he
formulated as
a college
student.
Here was
number 28.
Resolved
to study
the Scriptures
so steadily,
constantly,
and frequently
as that I
may find
and plainly
perceive
myself to
grow in
the knowledge
of the
same.
Number
30.
Resolved
to strive
to my
utmost
every week
to be
brought
higher in
religion
and do
a higher
exercise
of grace
than I
was the
week before.
Wow!
He wants
to be so
diligent
about his
growth
that there's
a, you
could actually
tell the
difference from
week to
week.
Yeah, I'm
growing.
I'm
growing.
Ah!
43.
Resolved.
Never
henceforward
till I die
to act as
if I were
in any
way my
own,
but entirely
and altogether
Christ's.
Well, these
are three of,
I think it's
70,
70 that we
find in his
diaries.
Well, this is
just an
example of
the active
walking in
the way of
the Spirit.
And this
then is
the dynamic
of how we
are progressively
transformed
into the
image of
Christ.
We must
actively
crucify our
flesh and
actively walk
in the steps
of the Spirit
along with
passively
yielding to
the Spirit's
promptings.
And as
we do
this,
the layers
of tarnish
will begin
to come
off and
we will
begin to
sparkle with
the reflected
light of
the glory
of Christ.
This is
how the
Spirit will
manifest in
us the
character of
Christ.
And as if
this were
not enough,
we begin
also to
make the
discovery
that as
we yield
to the
Spirit
and as
we stay
in stride
with His
steps,
we find
that all
along
He is
giving us
a greater
and greater
taste
for the
things of
the Spirit,
a deeper
delight in
them,
a more
settled
satisfaction
in
them,
a richer
relish
of them,
a taste
for glory.
Isn't that
wonderful?
Haven't you
noticed,
you know,
when I was
in college,
I used to
love to
eat Lucky
Charms.
And then,
I don't
know,
after college
I couldn't
afford to
get them,
and then I
got married,
and that was
the best
thing that
happened to
me after
Christ.
And then I
started eating
Alpen and
this good
stuff.
And one
day I
was at a
conference,
and they
had a little
box of
Lucky Charms,
nostalgia,
and I
went back
and I
tried to
eat that.
It was
like burning
my tongue.
It was
so sweet.
I thought,
whoa,
my tastes
have changed.
You know,
you eat
good food,
and your
tastes actually
get bent
toward the
better quality.
That's the
way it is
in the
spiritual
life.
Our
tastes
actually
change.
The
Spirit
gives us
changed
taste.
It's
wonderful.
And
correspondingly,
those old
dainties of
the flesh,
after which
our hungry
hearts
had so
hankered,
well,
they just
don't seem
to have the
same appeal
that they
once did.
It's like
the Lucky
Charms
stuff.
And they
just fall
away,
and are
not even
missed.
You see,
the dynamic
of glory
to return
for a
moment to
Jekyll and
Hyde,
is not
Jekyll,
kind of
precariously
holding out,
kind of
white-knuckled
and squinting
over the
strain,
just managing
to keep
Hyde on
a tight
leash.
We're
imprisoned in
the
straitjacket
of
strictures.
No,
and without
denying the
blood,
sweat,
and tears
side of
discipleship.
That's part
of the
dynamic.
But the
dynamic also
involves being
caught up
in a
swell,
kind of an
incoming tide
of joy,
a spirit-generated
swell of
profounder
delights and
desires.
Delights in
and desires for
the things of
Christ and his
kingdom to
which he calls
us.
You remember
in Homer's
Odyssey,
when Odysseus'
ship passed
the island of
the Sirens.
Remember those
fabled creatures,
kind of half
woman and
half bird,
that would
beguile passing
sailors by
their entrancing
singing,
luring them to
shipwreck on
the rocks.
Remember that?
Well,
Odysseus,
to escape
the seduction,
he stuffed
his sailors'
ears with
wax,
but he wanted
to hear them,
so he lashed
himself to
the mast
and forbade
his men
to loose
him no
matter what
he might
do or
plead.
Okay?
Lash
himself to
the mast.
Well,
there's one
technique,
all right?
Lash
yourself to
the mast,
okay?
But,
remember,
when the
Argonauts
traced the
same route,
Orpheus
employed a
different strategy.
Remember,
Orpheus took
out his
harp,
and he
played music
of such
surpassing
sweetness
that the
sailors paid
no heed
to the
siren song.
And so it
is with the
spirit.
He
fosters in
us a
greater delight
in holiness
than in the
flesh is
touted fair.
So we
may walk
through the
streets of
vanity fair,
like Christian
and faithful,
and not be
enticed by
its wares,
for ours is
a better
portion.
And we
not only know
it to be so,
we got good
theology here,
we know it to
be so.
No,
we experience
it as the
better portion.
Even the
best charms
of this
world cannot
match the
sweetness of
fellowship with
the Savior,
that his
spirit works
in our
hearts.
I don't
know if you
guys have
seen this
thing, I
read for it
occasionally,
it's a
Spurgeon
morning and
evening,
wonderful.
Here's a
little bit
from him.
Nothing
gives the
believer so
much joy as
fellowship with
Christ.
He has
enjoyment,
as others
have, in
the common
mercies of
life.
He can be
glad both in
God's gifts
and God's
works, but
in all these
separately,
yea, and
in all of
them added
together.
He doth
not find such
substantial
delight as
in the
matchless
person of
his Lord
Jesus.
He has
wine which
no vineyard
on earth
ever yielded.
He has
bread which
all the
cornfields of
Egypt could
never bring
forth.
Where can
such sweetness
be found as
we have tasted
in communion
with our
beloved?
in our
esteem, the
joys of
earth are
little better
than husks
for swine
compared with
Jesus, the
heavenly
manna.
We would
rather have
one mouthful
of Christ's
love and a
sip of his
fellowship than
a whole world
full of
carnal delights.
What is the
chaff to the
wheat?
what is the
sparkling paste
to the true
diamond?
What is a
dream to the
glorious reality?
What is
time's mirth in
its best trim
compared to
our Lord
Jesus Christ?
Friends and
fellow
wayfarers and
warfarers,
do not grow
weary in
well-doing or
faint in the
fray for its
ferocity.
Keep
crucifying the
flesh.
Keep
yielding to
the Spirit's
prompting and
walk deliberately
in his steps.
And the
indwelling
Spirit will
make your
communion with
Christ so
sweet it
will more
than compensate
for the
wending
weary way
that marks
our path
to glory.
those who
take up the
cross and
carry it
soon make
the discovery
that the
cross is
carrying them.
Well, let me
stop there
and open it up.
I think we have a
little bit of time
for any questions
or comments.
was this
practical?
If there's
something that
doesn't seem
concrete or
practical,
hold me to
it.
We want this
to be
practical.
You feel like
there's some
actionable,
there's some
actionable
things?
Okay.
Comments,
questions?
Wow!
Maybe it was
okay.
I thought it
was clear.
Not a chance.
I really
appreciated your
description of
putting the
flesh on the
cross and
guarding it
from not
coming off
again.
But yet,
despite all
the warnings,
it does
come off
sometimes.
Yeah.
And I guess
the question
is,
you know,
how do you
reason about
that?
Because,
you know,
as you were
describing,
there's a
tonality
having gone
on there
in the
first place.
Excellent.
Here's a,
I was just
looking at
a,
in
2 Timothy
2,
21,
22,
somewhere,
maybe 23,
verse 23,
it's talking
about,
hey,
if you want
to be a
vessel fit
for the
master's use,
you've got to
cleanse yourself.
How do you
cleanse yourself?
And he gets
real,
real practical,
okay?
And,
and he,
and he talks
about flee,
got to be
fleeing,
and then
pursue.
You got to
be pursuing.
And then,
he kind of
gives some
concretes in
how to do
that well.
And one of
these is,
flee,
youthful lust,
with those
who call
upon the
Lord.
So there's
a sense in
which this is,
it's really
hard to be
doing this
solo.
So we
want to be
surrounding
ourselves
with,
with
friendships,
kind of a
community of
the committed,
you know,
and who say,
yes,
we are committed
to this,
let's do
this.
And we
talk about,
we talk about
how hard it is,
the temptations,
the trials,
we encourage one
another.
So don't try to
fly solo in
this.
Find some
people with
whom you can,
you can be
engaged.
Then again,
he says,
have nothing
to do with,
you've got to
decide right
off the bat
to just,
your stance
is one of
rejection.
If you're
always considering
it,
and you haven't
just,
in principle,
rejected the
flesh,
it's got to be
really hard,
it's going to be
tempting each
time.
But we need
to have a
stance of
rejection.
He says,
refuse,
or have
nothing to
do with.
You know,
there are a
lot of
alternatives in
our culture
proffered,
offered to
us,
alternatives to
monogamous
fidelity in
marriage.
Well,
you know,
one of the
helpful things
is,
you don't
have to
spend one
ounce of
imaginative
energy
considering those
other options.
Because you
can just
have resolved,
no,
it's just
not a
category.
Not going
to go there.
So some
of those
stances.
But then
it also,
Paul in
that same
verse he
says,
knowing what
these things
lead to,
and there's
a sense of
understanding
some of the
dynamics of
these sins
that often
get us.
Think,
doggone it,
every time I
walk down
that alley I
get mugged
and I lose
my wallet.
Let me
stop and
think this
through.
Is this
going to be
the best
alley to
walk down
to get
home?
And you
begin to
ask,
how does
the devil
bait the
hook?
What is it
that I
desire?
What are
some maybe
idolatries
beneath these
desires?
Because sometimes
when we fight
sin,
we're just
kind of
weed whacking
on the
top and
we don't
go down to
the roots
of some
of these
things.
So when he
says,
knowing that
these things
lead to
and knowing
that,
he's talking
about getting
an understanding
of,
well,
as Paul
writes,
you are
not ignorant
of Satan's
devices.
In other
words,
don't be
ignorant of
how Satan
keeps taking
you out.
C.S. Lewis
has this book
called Screwtape
Letters,
where it's
kind of these
demon tempters
are trying to
get you.
So sit down
and think,
okay,
let me do a
screwtape
letter.
How is
Satan going
to try to
mug me
and take
my lunch?
So those
are some
practical,
concrete ways
to do
this.
And then let's
keep talking
about this
together with
each other.
Hey,
how are you
finding?
Oh,
boy,
where are you
stumbling and
falling and
what are you
finding to
fortify you?
What can
buttress your
best results?
And then just
to try to do
this together.
So there are
a couple
thoughts.
Yeah.
Anything else?
Maybe a chance
for one more?
I just wanted
to say that I
like the way
you illustrated
putting it on
the cross.
One of the
things that I
haven't ever
heard from
when you gave
God to me
though I was
somewhat conscious
of it,
but the consciousness
is clear to me
now,
that when you
put it up
here,
that crucifixion
is not an
instant thing.
It's gradual.
And what the
gentleman was
just referring to,
you're seeing
this thing
still alive,
and as you
were saying
earlier,
it's calling
out like,
free me,
set me free.
Yeah,
right,
right.
But,
yeah.
Thank you.