Renewing Your Mind (Victory Series Book #4): Become More Like Christ (7 page)

Mark 11:12–25

Key Point

To be salt and light in this fallen world, we have to speak the truth in love.

Key Verses

“In your anger do not sin”: Do not let the sun go down while you are still angry, and do not give the devil a foothold.

Ephesians 4:26–27

A
nger is a God-given emotion. We are never instructed to deny our anger, but we are told to manage our emotional life by believing the truth and having the right goals for our lives. The basis for our emotional stability is our identity, acceptance, security, and significance in Christ. Once we are established in Christ, the trials and tribulations of the world no longer have a negative effect on us.

In fact, we “glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And
hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit” (Romans 5:3–5). Trials and tribulations actually reveal wrong goals and make possible the true goal of our lives: conforming to the image of God.

When we think about conforming to God’s image, we usually do not think about taking on His righteous wrath. However, the Bible actually talks more about the wrath of God than it does about our wrath. God’s anger is not born out of His insecurity, and He doesn’t have blocked goals. His anger is a righteous indignation toward sin.

Jesus’ cursing of the fig tree and cleansing the Temple illustrate His anger and judgment to come. Jesus didn’t get mad because the fig tree had no figs when He wanted some. At that time of the year, the fig tree should have had edible buds—but it did not, which indicated the tree was not going to bear any fruit. The cursing of the fig tree was a prophetic sign of God’s impending judgment on Israel, not an angry reaction because Jesus was hungry. The unproductive fig tree symbolized Israel’s spiritual barrenness despite their outward appearance of religious fervor.

God’s anger is continuous, but His lovingkindness and mercy temper it. God is incredibly patient toward those who sin—we would be much swifter about judging others and forcing them to suffer the consequences. (Remember, Jesus turned over the table, not the moneychangers.) God has the perfect capacity to separate the sin from the sinner. If that were not so, we would all be doomed. We should have a sense of righteous indignation, but we need to learn from His example how to express it.

Abraham Lincoln said, “To sin by silence when they should protest makes cowards of men.” Philipp Melanchthon, a contemporary of Martin Luther, said, “All that is needed for sin to abound is for good men to do nothing.” Righteous indignation moves us to correct that which is wrong. The heroes of our faith in Hebrews 11 could not sit by and watch the world go to hell. They had to do something, even if it cost them their lives—and it often did.

If we are going to be salt and light in this fallen world, we need to speak the truth, but we need to do it in love. We must make a stand for righteousness, but we should silently stand by if we can’t do so without violating the fruit of the Spirit. To speak the truth without love would make us no different from those who represent the ideals we are standing
against—and it would profit no one. Let the message spoken in love—not the messenger—be the offense.

How can we be angry but not sin?

Knowing that hope is the present assurance of some future good, why can we glory in our sufferings? How does that help us persevere?

In Mark 11:12–25, why did Jesus curse the fig tree?

Why do you suppose God created you to experience anger as an emotion?

What righteous stand do you need to make at work, home, or in the world?

Suffering is the measure of how much hope we have, and it testifies to the fact that we deserve the crown we shall inherit. This is why the Lord said, “Blessed are you when they persecute you and say all kinds of evil things against you on account of God’s righteousness. Rejoice and be glad, for your reward will be great.” For to despise present sufferings and hindrances, and for the hope of the future, not to give in to pressure has great merit with God.

Ambrosiaster (written c. AD 366–384)

Who Is Responsible for What?

Paul said that God would strengthen and protect us from the evil one (see 2 Thessalonians 3:3). Then he continues by saying we ought to carry out our own responsibilities and not become idle. In God’s mind, there is a clear line between His sovereignty and our responsibility.

God’s sovereignty | Our responsibility

On the left side is what God and only God can do. If we try to usurp the role of God, we will invariably become frustrated and fail. We are not God. We can’t even save ourselves. We should not try to be someone else’s conscience, and we cannot change another person. Nothing will interfere with Christian relationships and ministry more than attempting to play the role of God in another person’s life. The key is to know God and His ways and live accordingly. That way, we won’t be disappointed when He doesn’t respond the way we wanted Him to respond.

The right side of the line depicts our responsibility. God will not do for us what He has commanded us to do. God can only do that which is consistent with His nature and His Word. God cannot lie, and He will not change to accommodate us. We can’t ask God to study His Word for us when He commanded us to study it (see 2 Timothy 2:15). God will enable us to do all that He has commanded, but He will not believe for us, forgive others for us, repent for us, or assume any of our responsibilities that He has delegated to us.

Not recognizing who is responsible for what is devastating when it comes to resolving spiritual conflicts. Suppose people are terrified of a spiritual presence in their room. They pull the covers over their heads and cry out, “God, do something!” But God doesn’t seem to do anything. So they wonder,
Why don’t
you help me, God? You are all powerful. You can
make it go away. Maybe You don’t care, or
maybe I’m not a Christian. Maybe that is why
You’re not helping!
People question God’s love, His presence in their lives, and their salvation when they don’t know who is responsible for what.

God
did
do something. He disarmed the devil, made us new creations in Christ, and seated us with Him in the heavenlies. He has given us the authority and the responsibility to resist the devil. We also have the responsibility to put on the armor of God and take every thought captive and make it obedient to Christ. However, what will happen if we don’t assume our responsibility?

T
here are two days in every week about which we should not worry—two days that should be kept free from fear and apprehension. One of those days is
yesterday
,
with its mistakes and cares, faults and blunders, and aches and pains. Yesterday has passed forever beyond our control, and all the money in the world cannot bring it back. We cannot undo a single act we performed or erase a single word we said. Yesterday is gone.

The other day we should not worry about is
tomorrow
, with its possible adversaries, its burdens, and its large promise and poor performance. Tomorrow is also beyond our immediate control. Tomorrow’s sun will rise either in splendor or behind a mask of clouds . . . but it will rise. Until it does, we have no stake in tomorrow, for it is yet unborn.

That leaves only one day . . .
today
. Any person can fight the battles of just one day; it is only when you add the burdens of those two awful eternities—yesterday and tomorrow—that we break down.

It is not the experience of today that drives us mad. It is remorse or bitterness for something that happened yesterday and the dread of what tomorrow may bring.

Daily Readings

Matthew 6:19–34

Key Point

There is no need to be anxious about God’s providential care if we seek Him first.

Key Verses

But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself.

Matthew 6:33–34

I
n the Sermon on the Mount, Jesus teaches that anxious people have two treasures and two visions, because they try to serve two masters. Such double-minded people inevitably worry about tomorrow and their possessions. Regarding the latter, there is the constant concern for maintaining and protecting material possessions. The second law of thermodynamics (the law of entrophy) states that without the introduction of new energy, all systems become progressively more disorderly and will decay. If rust doesn’t destroy them, then moths or termites will. Earthly treasures tempt
other people to covet and steal, which will pose a concern for their security. It is hard to be anxiety-free when we are worried about our possessions.

It is important to note that there is nothing inherently wrong with having material possessions. It is the love of money—not money itself—that is the root of all sorts of evil (see 1 Timothy 6:10). Paul tells us, “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life” (verses 17–19). Personal security comes from relationships, not physical possessions. The critical question is what do we treasure in our hearts. There will be no peace trying to serve two masters. Whichever master we choose to serve, by that master we shall be controlled.

Jesus then addresses the matter of our provision. People are anxious about tomorrow because they don’t know what tomorrow brings. Trusting God for tomorrow is a question of our worth. Birds are not created in the image of God, but we are! Birds will not inherit the kingdom of God, but we will! If God takes care of the birds, how much more will He take care of us! “If . . . God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you?” (Matthew 6:30).

God lays His own reputation on the line. It is our responsibility to trust and obey. It is His responsibility to remain faithful. This is a question of God’s integrity. Does He care for you, and will He provide for your needs? Yes and yes! Your heavenly Father knows what you need. “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (verse 34).

Do you believe that the fruit of the Spirit will satisfy you more than earthly possessions? Do you believe that if you hunger and thirst after righteousness you will be satisfied? Do you believe that God will supply all your needs according to His riches in glory? If you do, then you will “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).

What is the problem with being double-minded?

Why do people worry about their possessions?

What is the difference between the security people hope to gain with material possessions and the security Christians can have in righteous relationships with God and each other?

What are you worried about? Whose responsibility is it?

What do you treasure in your heart? Which master are you serving?

Do you see how Jesus clarifies what has been obscure by comparing it to what is self-evident? Can you add one cubit, or even the slightest measure, to your bodily life span by worrying about it? Can you by being anxious about food add moments to your life? Hence it is clear that it is not our diligence but the providence of God, even where we seem to be active, that finally accompanies everything. In the light of God’s providence, none of our cares, anxieties, toils or any other such things will ever come to anything, but will utterly pass away.

John Chrysostom (AD 347–407)

Joshua 24:14–28

Key Point

The mind that is focused on Christ is anxious-free.

Key Verses

You must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. . . . Such a person is double-minded and unstable in all they do.

James 1:6, 8

I
n the New Testament, the primary words for anxiety are the noun
merimna
and the verb
merimnao
. Of the 25 uses, 5 indicate a sense of caring, while the other 20 refer to a distracting, negative sense of worry or dread. In the positive sense, we should feel anxious if we have an important responsibility to fulfill, and it should motivate us to take necessary steps to carry out our responsibility. Most of our anxious thoughts, however, are not profitable and can lead to psychosomatic illnesses.

Worrying doesn’t accomplish anything and won’t prevent something from happening. We are not going to help the plane stay in the air by worrying, and we are not going to improve the odds in our favor by fretting about all that could go wrong. Jesus says, “Can any one of you by worrying add a single hour to your life?” (Matthew 6:27). On the other hand, excessive worrying can take some years off our lives.

Remember that anxiety differs from fear in that fear has an object whereas anxiety doesn’t. We are anxious because our future is uncertain and we don’t know what is going to happen tomorrow. This process of worrying can be more debilitating than actually experiencing the negative consequences of what we worried about. In fact, some of us feel relieved to have the anxious “waiting” period over, even if the much worried over “happening” hasn’t turned out the way we wanted.

It is easier for us to live with “what is” than it is to live with “what if.” When we don’t know what is going to happen tomorrow, we are tempted to make assumptions. It seems to be a peculiar trait of our minds to assume the worst. However, nothing good can come from making negative assumptions and then acting on them as though they were facts.

The root of
merimna
is the verb
merizo
, which means “to draw in different directions or distract.” When
merimna
is used as a verb (
merimnao)
, it appears to be a conjunction of
merizo
and
nous
, which means mind. That is probably why the translators of the
King James Version
translated “do not worry” (Matthew 6:25) as “take no thought,” and “why do you worry” (Matthew 6:28) as “why take ye thought.”

To be anxious in a negative sense is to be double-minded, and James says a double-minded person is unstable in all their ways (see James 1:8). This is clearly revealed in Jesus’ words in Matthew 6:24–25: “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money. Therefore I tell you, do not worry about your life.”

When Joshua gave his farewell address, the Israelites had yet to fully possess the land and had many more battles to fight. So Joshua, knowing that his leaving might create uncertainties in their minds, reminded them of how the Lord had delivered them and advised them, “Fear the L
ORD
and serve him with all faithfulness. . . . But if serving the L
ORD
seems undesirable
to you, then choose for yourselves this day whom you will serve. . . . But as for me and my household, we will serve the L
ORD
” (Joshua 24:14–15).

When is anxiousness a postive feedback? When is it negative?

Why is it easier to deal with what is than what might be?

In what ways does anxiety reveal that we are attempting to serve two masters?

How can you turn a negative state of mind into a positive one?

What kind of assumptions do you naturally make when you are anxious about something?

A man is double-minded when he wants to have fun in this world but also reign with God in heaven. Likewise, a man is double-minded when he seeks the approval of others for his good deeds rather than spiritual rewards from God.

Bede (AD 673–735)