from the dead, there's a short statement that never fails to make
church kids smirk. Always with an eye for practicality and propriety,
Lazarus's sister Martha urgently warned Christ, "Lord, by this time he
stinketh: for he hath been dead four days" (John 11:39 KJV).
As we've already seen in this series, Lazarus's resurrection is a
vivid depiction of God's work of salvation in the believer's life. And
even in his revived state, Lazarus—still draped in his foul grave
clothes—bears a distinct similarity to the believer's new life in
Christ.
The story of Lazarus offers a particularly graphic illustration of our
predicament as believers. We have been raised to walk in newness of
life (Romans 6:4). We "joyfully concur with the law of God in the
inner man" (Romans 7:22). Yet we cannot do what we desire (Galatians
5:17). "The wishing is present in [us], but the doing of the good is
not" (Romans 7:18). We are held prisoner by the remnants of the very
fallenness from which we have been redeemed (Romans 7:22). It is as if
we were still bound in our grave clothes.
Our predicament, however, cannot be resolved so quickly. It is not
just a linen shroud that fastens itself to us, but a full-fledged
carcass—Paul calls it "the body of this death" (Romans 7:24). It is
the fleshly sin-principle that casts its pall over our glorious new
lives throughout our earthly pilgrimage. It befouls our spiritual
atmosphere, surrounding us with the fetid stink of sin. It no longer
can dominate us like a ruthless tyrant, but it will plague us with
temptation, torment, and grief until we are finally glorified. Even
though we've been transformed through Christ's redeeming work, we
still bear the stains of our sinful past. Last time we considered how
the Lord, through the Holy Spirit's work of sanctification, diminishes
the effect and influence of our sinful past.
But not all professing believers willingly submit to the refining work
of sanctification. In fact, many reject the predicament altogether,
instead adopting a cavalier attitude toward their sin and eschewing
any rebuke or condemnation for it.
In past generations, defending that position usually meant invoking
the idea of "carnal" Christians. Based on a misunderstanding of Paul's
rebuke in 1 Corinthians 2 and 3, many Christians have been led to
believe that there are two classes of Christians—carnal and spiritual.
Spiritual Christians display the evidence of their status through
their godliness—righteous living and mature faith. On the other hand,
carnal Christians make professions of faith, but remained mired in the
sin and corruption of the world.
God's grace does not mean holiness is optional. There have always been
people who abuse God's grace by assuming it grants leeway for sin.
Paraphrasing that philosophy, Paul writes, "What shall we say then?
Are we to continue in sin that grace might increase?" (Romans 6:1). If
grace abounds most where sin is worst (Romans 5:20‑21), then doesn't
our sin only magnify the grace of God? Should we continue in sin so
that God's grace can be magnified?
"May it never be!" Paul answers in a phrase so emphatic that the King
James Version renders it "God forbid!" The notion that anyone would
use such an argument to condone sin was clearly offensive to Paul.
"How shall we who died to sin still live in it?" (Romans 6:3).
Sadly, this corruption of God's grace isn't restricted to the fringes
of the church. It's coming from some of the most popular speakers and
authors in the evangelical movement today. And it's a threat to the
spiritual growth and godliness of the countless men and women caught
up in its deception.
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