Sermon: Removing Idols of the Heart – Series: Growth in Christ, Part 1—October 22, 1989
Colossians 3:5–11
We are in the middle of a series of studies of Christian growth, and eventually we’re going to be talking about the fruit of the Spirit here. We’re going to be looking at love and joy and peace and patience and kindness and goodness and gentleness and self-control. We’re going to be looking at all of those, but for these few weeks here we’re looking at how you can create a dynamic (a cycle) in your life that results in supernatural maturity and character change, and what we have been saying is there is a combustion cycle, you might say, a dynamic, a motor that needs to be going on in the heart of a Christian.
When that cycle is going there is growth, there is progress, and if there is no progress in your life, it’s because that cycle is not going. It’s a two-part cycle, and we have said that cycle is repentance and faith. Let’s again read the passage we’ve continually looked at, but we’re going to be looking at it in more detail in one aspect here tonight. We’ve been looking at it for a number of weeks, but we’re especially going to read Colossians 3, and I’m going to read verses 5–11, because it’s about repentance, and that’s what we’re looking at tonight.
5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming. 7 You used to walk in these ways, in the life you once lived. 8 But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.
The Word of the Lord
A quick review, but an important review. Repentance. When Martin Luther nailed the 95 theses to the Wittenberg door to start the Protestant Reformation (one of the watersheds in the history of the world), the first thesis was all of life is repentance. That is misunderstood by the Christian church today. I believe the average Christian believes repentance is something for the bad times. It’s something for when you have done something rather majorly wrong.
You slid back in the Christian life. Then you need these times of repentance, but otherwise a Christian is supposed to walk on (if he or she is doing it right) in a obedience and having victory over sin and over troubles and rising above things and not letting anything get to them and always rejoicing in the Lord, whatever that is. Repentance is not understood the way Martin Luther understood it, who after all was the first Protestant, and we probably better take this seriously. He might have understood more about evangelical religion than many of the rest of us.
You see, he was right, not us. The cycle by which you grow, the thing you must be doing daily, is moving from repentance to faith. You remember in Luke 7, Jesus was in the home of Simon, a respectable pillar of the community, and when he was there a woman of ill-repute came in and began to kiss Jesus’ feet and anoint them, and Simon thought to himself, “If this man knew the kind of woman she was, he wouldn’t be doing this.” Or he probably also thought this, although it’s not listed in the text, “If this man does know what kind of woman this is and he’s letting her kiss his feet, what’s going on here?”
Jesus turns to Simon, perceiving his heart, and he says, “Let me tell you a story.” Whenever Jesus says, “Let me tell you a story,” you’re in for trouble. He has you in a corner, all right. He says, “Simon, there were two debtors. A single man had two debtors, and one debtor owed the man 50 denarii …” I still don’t know exactly what that is in yen yet, but I’ll find out. “… and the other debtor owed the man 500. He forgave both.” He said, “Simon, which of the two will love him more?”
Simon said, “Well, the one who was forgiven 500 denarii.” Then he turned to Simon and said, “Simon, listen. Ever since I got here she has been kissing my feet. She loves me, Simon. You don’t,” and then he said, “Because she was forgiven much, she loves much.” The last line of the little parable is, “… he who has been forgiven little loves little.” Here is what he was saying: “The difference between you and her, Simon, is not that you are more moral and she is less, or that somehow, because we’ve changed our standards, she is more moral because she is more honest or authentic or something like that and you’re a hypocrite or a stuffed shirt. That’s not the point.
She has more love and joy in her life toward me because her repentance is deeper, because she knows the size of her debt.” Because of her repentance being deeper and deeper her joy and her love are getting greater and greater, because the dynamic was unleashed in her heart. It was going on, and it wasn’t in Simon’s heart. Simon kept repentance for the bad times. Simon says, “I’m a pretty good person. I move right along, and as a result, occasionally … Yes, I repented last January, remember, when I did this thing I shouldn’t have done, and I repented maybe the September before that.”
He’s like most of us. Repentance is for the bad times, and as a result this woman is way ahead of him. Her joy and her love are deeper because her repentance is deeper. You see, the dynamic goes like that. If you understand the gospel (that Jesus Christ has covered your sins and he actually is your Savior) that means God doesn’t accept you because of your efforts but because of what Jesus has done. You’re accepted in him. You’re loved in him. If you understand that, then when you see your sins more deeply and when you repent, that releases joy and love.
If, on the other hand, you don’t rest your life on the gospel … If you’re an atheist, or if you’re a criminal, or if you’re a very moral and religious person but you don’t rest your life on the gospel … All those people are in the same boat for the purposes of this discussion because they all basically rely not on Jesus Christ for their sense of self-worth and acceptance, but rather they rely on their own power and ability. If you’re like that, if you’re one of them, then a discovery of your sin and a discovery of your weakness is going to lead you to despair.
In other words, repentance leads to despair if you don’t understand the gospel, and repentance leads to joy and love and a burst of energy and growth if you do, because repentance leads to a greater appreciation and gratitude and thrill at what Jesus has done for us. That is the dynamic and as that’s moving along, you grow. See, it’s very misunderstood. That is how you grow, and that’s what we’re talking about. The reason I keep repeating it is because I know how many of us think about repentance, but, oh, be very careful.
If you find that to look at your sins and to get a deeper knowledge of your sins leads to despair, I have to begin to ask you on what basis do you believe God loves you? What is the basis? Is it your efforts? Is it your moral excellence? Is it coming up to your standards? If so, of course repentance is just going to push you down, but if on the other hand Jesus Christ is your Savior, then repentance is the beginning of that cycle, it gets the combustion cycle going, and that’s what we’re talking about and what we have been talking about.
Now one more thing. See, I’m trying to recap, because I know people are in an out. A lot of you weren’t here last week or the week before last, so I have to recap, but I’m trying to recap using new illustrations so even if you were here, you’re getting a chance to rethink it and rethink it so it becomes clearer. The other thing I have to recap is we have tried to talk about repentance using a different name. We’ve said repentance is identifying and removing the idols of the heart. Now the reason we’re doing that is because if you don’t understand the idols of the heart, you can still think of repentance as just basically stopping certain kinds of superficial, external behavioral sins.
As we reread the Scripture we see the things the Bible talks about such as greed or sexual immorality and so on are really idols, you see. For example, covetousness (greed) is called an idol. Real quickly, again, psychologically from our point of view, an idol is actually something you get your identity from. Now I used an illustration this morning in the morning service I can use again tonight. Rocky Balboa says he wants to go the distance. He’s going to go for it. Why? What is he going for?
He says in the most important line in the film, “If I can just go the distance, I’ll know I’m not a bum.” Now I would submit to you … I propose to you … that you have something just like Rocky does in your life you believe, and you talk to yourself about it, and you say, “If I can have that, if I can get that, then I’ll know I’m not a bum.” We all have some things. In some cases, it might be relationships. In some cases, it might be financial security or independence. In some cases, it might be achievement and status.
It’s different for everybody, but there are some things in your life you look at and you say, “If I have that, I won’t be a bum.” That’s what an idol is, because an idol is making something else besides Jesus Christ your life, and the only way you can tell if something is an idol usually is God sends a problem into your life, and you begin to see you can’t get to that thing. “I can’t get there.” When you can’t get to it, you begin to realize what really is running your life. Now that is the psychological way to look at an idol. It’s identifying with something saying, “That’s my life. Then I’ll know I’m not a bum.”
Theologically, what the Bible says is these are things you are making your righteousness. See, from God’s point of view, God says what you have done is you have gone about to patch up a righteousness of your own. Paul, for example, in Philippians, the book right before Colossians, talks about himself like this. He says, I was “… circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless. But whatever was to my profit I now consider loss for the sake of Christ.”
He says, “… I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from [my striving], but that which is through faith in Christ—the righteousness that comes from God and is by faith.” Now what he is very clearly saying is he’s giving you a list of all the things that used to be his righteousness. He’s saying, “Look at my pedigree. Look at my family background. Look at my career accomplishments. Look at my intellectual attainments, but I count them all as loss.”
What he means is, “They used to be my righteousness. They were the things I relied on and said, ‘This is my honor. This is my glory. This is my dignity.’ ” He said in order to be a Christian he had to give up on that, and he said, “I count them as rubbish.” Some of you know (it depends on your translation) rubbish is a kind of nice word the translators use there because it might be offensive. He said, “I count them all as dung, excrement, bowel movement,” you see, because that had become his righteousness.
Now the fact is, though, when you become a Christian, though you say, “Now I know God accepts me only because of the righteousness of Christ” (that’s what the gospel is), you still have a big part of yourself the Bible calls the “old” man. You have the new man who says, “Only in Jesus Christ am I acceptable, and he is my righteousness. He is my honor. He is my glory.” On the other hand, you have the “old” man who says, “Are you kidding?” You know, like that little 16-year-old girl years ago I remember talking to down in Hopewell, Virginia, at that other church I invited you to today.
I remember sitting down with Debbie. She was 16 years old. She was five foot ten and weighed about 90 pounds, and she couldn’t get dates. She was always saying, “Nobody wants to ask me out.” In as gentle a way as I possibly could do it, I used to say … I mean, I took time doing this. I didn’t just throw this at her, but I gently reminded her since she was a Christian and she professed faith in Christ, we have so many great things in Christ. We have our adoption. We’re in the family. We have guidance. We have protection. We have all these things. We’re going to rule and reign with him forever.
You talk about that, and at one point she looked at me, and she said, “Well, what good is all that if you’re not popular?” You see, Debbie will mature because at some point she’ll realize you don’t say that to ministers, and a couple of years after that, she’ll realize you don’t even say that to yourself because you don’t want to believe you’re really that crass. You don’t want to believe you’re really that enslaved. You don’t want to believe you’re really that childish, but we are, you see, and we do have a little thing down there saying, “If I can just go here, I’ll know I’m not a bum.”
We do have a little thing down there saying, “If I don’t have this, then what good is everything else?” You see, that was Debbie’s righteousness. She was going about doing that. There was an “old” man (a part of her) still operating on the old basis. The job of the Christian in order to grow is to identify what those things are and to pull them out. Now, by the way, we’re not going to go into identifying. That’s what we did last week, but doing that is a process like this. You’re looking at yourself and you’re saying, “Why am I so angry? Why am I so worried? Why am I so depressed?”
Then you say, “Let me analyze this. What is actually driving me? What goals do I feel like I must have?” Here is a good question a counselor friend of mine wrote down and would give his counselees when they were trying to analyze themselves and understand themselves. He says ask yourself this: “Has something besides Jesus Christ taken title to my heart’s functional trust?” That’s a great word, functional trust. Everybody who is a Christian says, “Oh, I trust Jesus and nothing else,” and he says, “I don’t care about what you say and what you believe and what you appear to say. What is your heart functionally trusting? What does it actually trust? What does it really rely on?
Here is the whole question: “Has something besides Jesus Christ taken title to my heart’s functional trust, its functional preoccupation, loyalty, service, and delight?” You can do that when you find yourself getting extremely anxious and biting your nails down to the knuckle. When you find yourself very depressed or extremely angry, you say, “What is it out there that I’m not getting to and why is it driving me like this?” That’s if you’re failing. But what if you’re succeeding and you find yourself stretching and stretching and working harder and enjoying it less?
At a certain point, you need to ask yourself a similar question. You should say, “The desires I have for this achievement, as satisfying as they are, isn’t it possible what’s going on here is I’m trying to go about patching up a righteousness of my own? Isn’t this success actually my effort to do for myself what only Jesus Christ can do for me? Am I trying to patch up a righteousness of my own?” Now that is what repentance is, and as we said before, you realize the flesh (the “old” man) …
Talking about the word, flesh, when the Bible says, “kill the flesh” or “war against the flesh,” it’s not talking about your body. When the Bible talks about the flesh, it will say, “These are the works of the flesh,” and it will say gossip, envy, pride … things that have nothing to do with the body … because the word flesh does not mean the body, usually, in the Bible when it talks like that. Usually, when the Bible talks about the flesh versus the spirit, the flesh is Self. It’s the “old” man. It’s the side of you who still wants to go about making its own righteousness, wanting to live for its own glory.
The fact is your flesh can still operate when you become a Christian. It can still operate, absolutely. People who still have a need to dominate the discussion, the need to hold forth, the need for security, the need for love and approval … You come into the church (the kingdom) and you can still be dominated by the flesh even in all of your Christian activity. Oh, yeah. There are some people who have this deep need for certainty and control.
They come into the church, and every time they take a class on the Bible what they’re actually doing, instead of reading the Bible to say, “Ah, I need to get this into my life,” instead they’re saying, “Aha! Now I can spot heresy. Now I can spot people who are not accurate, who are not preaching the true Word of God. Now I can hit them. Now I can get them. Now I can tell them what’s wrong.” There are a lot of people, you see, who are very critical and love control and love to be always the right ones.
Before they were Christians, they were insufferable, and now that they’re Christians, they’re still insufferable because the flesh is continuing to dominate them. It’s still continuing to control them. It’s very, very important to see. Therefore, every one of us has an “old” man. Every one of us has a flesh. Every one of us has a way of going about patching up our own righteousness, and the only way in which we’re going to grow is to recognize the ways in which that happens and repent of it every day.
You’re going to see pride. You’re going to see selfishness. You’re going to see gossip and defense. By the way, I know one pastor who, when somebody says, “I really don’t see all this going on in my life,” he says, “Okay. I want you to really do a discipline for me. This week a) don’t gossip, b) don’t defend yourself, and c) don’t brag. Now watch yourself. Never, ever, ever gossip. In other words, say nothing bad about anybody else, never defend yourself, and don’t brag. You just try that for a week and just see how easy it is.”
If you start looking for that sort of thing, which is the flesh, you’re going to find it’s all over. Repentance. Now last week, after the service a couple of people came up and said, “You were specific enough about identifying it. You were specific enough about making me feel terrible. You did a wonderful job of that. I thought I was doing okay until you showed me these things, but please give me a very specific one-two-three step way of taking the things out. I mean, it’s nice to see them, but taking the things out.”
Okay. Let’s begin. I’ll be real specific, but on the other hand, it’s not that easy. Some of you get more frustrated than you ought to when you begin to see the things that are driving you, and you say, “I just can’t seem to purify my motives.” Some people say, “Now that you’ve helped me look at my motives, now that you’ve begun to help me see that, I begin to realize I can never purify my motives, and I start to feel discouraged, and I start to feel in despair.”
1. When you’re able to spot your problems like you are, half the battle is over
The only way your flesh can completely dominate you is if you are not aware of it at all. In a battle, for example, if the enemy is completely unknown to you (you don’t know where the enemy is or what their movements are at all) you’re going to get annihilated. If on the other hand, you can spot the enemy’s movements then you’re going to have a big fight. You might still lose on a given day, but at least you have a fighting chance.
In the same way, the only way you can be completely dominated by your flesh is if you don’t see it at all. If you know, because people have shown it to you and God has shown it to you, you need to control a group you’re in or if somebody has shown you that you’re extremely sensitive to what people think of you and you constantly get your feelings hurt … In other words, if you begin to get aware of your pride and the way in which your pride is shaped … Some of us, our pride (our Self, our flesh) takes the form of a need for domination and holding forth and telling everybody how they ought to live.
Others of us are just shy, self-conscious, or afraid of what people think and always getting our feelings hurt, which is just another form of self-centeredness. It’s just another form of pride. When you begin to see the form and see it for what it is, it no longer can ambush you the same way. On a given week you may fall prey to it, but if you’re able to name it, if you’re able to see it … In fact, anybody who comes and says, “Oh, I see all kinds of bad motives. I see all kinds of problems. I’m so discouraged,” I say, “You are not being really dominated by your flesh if you’re upset like that, if you can see the movement of it.
You have already basically engaged it. The most important part of the battle is actually over, and that is, you woke up.” You see, if the enemy is after you and you’re asleep, there won’t even be a battle. You’ll be dead, but if you’re awake, at least there will be a battle. If you feel the fight, that is a sign of life, and it’s a sign of growth, and it’s a sign God is working in you. The only people who are really losing are the people who have no struggle in their life at all, you see. Don’t be discouraged when you see the bad motives. That is a sign of life.
2. There are two basic parts to repenting of a sin
I began to tell you about the first one last week, but I’ll finish it and tell you the second part, too. First, you have to unmask it, and secondly, you have to take it to the cross. Unmasking it means make sure you stop doing little rationalizations, calling the sin by nice names, you see. Be ruthless with yourself. If you say, “Well, my feelings get hurt pretty easily, you mean you’re bitter. If you say, Well, I’m just very, very concerned,” you’re actually eaten up with anxiety.
You see, call it by its name, and recognize what is going on. We talked about that last week, and I just can’t go into it. The second part, which is what I really want to bring out, is the way in which you destroy the power of a sin is to take it to the cross, not to Mount Sinai. Take it to Mount Calvary, not to Mount Sinai. I’ll explain this for a minute. If you take a sin to Mount Sinai that means you’re thinking about the danger of it. You’re thinking about how it has messed up your life.
You’re thinking about all the punishments that are probably going to come down on you for it. That is not repentance; that is self-pity. Self-pity and repentance are two different things. I came to a place in my life where I realized 90 percent of what I thought I had been doing as repentance throughout most of my life was really just self-pity. The difference between self-pity and repentance is this: Self-pity is thinking about what a mess your sin got you into.
Self-pity is thinking about the consequences of it, what a wreck it’s made of you, how God will probably get me for it, or how my parents will probably get me for it, or how my boss will probably get me for it, or all the problems it will create in my life or already has created in my life. “Oh, Lord, how sorry I am this has happened. Oh, Lord, get this out of my life.” What you’re really doing is saying, “I hate the consequences of this sin,” but you haven’t learned to hate the sin. What is happening is instead of hating the sin, you’re hating the consequences of the sin, and you’re hating yourself for being so stupid.
Self-pity leads to continuing to love the sin so it still has power over you but hating yourself. Real repentance is when you say, “What has this sin done to God? What has it cost God? What does God feel about it?” Let me give you an interesting example of two guys who wrote 300 or 400 years ago. One man’s name is Stephen Charnock. Stephen Charnock tries to explain the difference between taking your sin to Mount Sinai, where you just look at the danger of it, and taking your sin to the cross, where you see what effect it’s had on God.
When you see what effect it has had on the loving God who died so you wouldn’t do it, who died for your holiness, when you begin to see that it melts you, and it makes you begin to hate the sin. It begins to lose its attractive power over you. Instead of making you hate yourself, you find you hate it, and so the idol begins to get crushed bit by bit. Listen carefully to Stephen Charnock, because he’s using old English. Charnock says there is a difference between a legalistic conviction of sin and an evangelical one.
“A legal conviction [of sin] ariseth from a consideration of God’s justice chiefly, an evangelical conviction [of sin] from a sense of God’s goodness.” Now hear this. “A legally convinced person cries out, ‘I have exasperated a power that is as the roaring of a lion … I have provoked one that is the Sovereign Lord of heaven and earth whose word can tear up the foundation of the world …’ But an evangelically convinced person cries, ‘I have incensed the goodness that is like the dropping of a dew. I have offended a God that had his hands stretched out to me as a friend. My heart must be made of marble. My heart must be made of iron to throw his blood in his face.’ ”
Now you see what he’s done. Don’t you see the difference? Let me tell you. I’m going to have to close. I’ll say one more thing. You unmask the sin. We talked about that last week. You take it to the cross. The way to destroy the power of a sin in your life is to take it to the cross where, you see, Jesus Christ died so you wouldn’t do it. Jesus Christ died out of a commitment to your holiness.
When you see that and realize this sin is an insult to him because it’s putting something as more important than him in your life, yes, that will make you feel bad, but it’s not a pathological kind of bad feeling. Instead, it actually frees you, because instead of making you hate yourself, it makes you say, “I don’t want this. I know what he wants for me. This thing I can do without,” and you’re free. You have to look and see what Jesus has done. You know, there is a place in the Bible where Jesus said to the people, “Fear not those who could destroy the body, but fear him who can destroy body and soul in hell.”
Just keep this in mind. He’s talking to his disciples, all of whom were going to die horrible deaths. Stay with me for one minute here. The people who were in front of him who he talked to, we know historically how they died. Some of them were crucified, which is a pretty terrible death. Some of them were ripped to pieces. You know, one of the things they used to do to Christians was to tie one hand and one leg to this horse and one hand and one leg to this horse and just let the horses go and rip them apart. Some of them were impaled while still alive on stakes and covered with pitch and lit as torches.
Some of them had little holes drilled in their skull while they were still alive and molten lead poured into them. Jesus knew what they were going to go through, and he has the audacity to say that’s a picnic compared to hell. He says, “Don’t be afraid of any of that stuff. What’s that? That’s a Sunday school picnic compared to hell.” Jesus talked more about hell than anybody else. You want to blame hell on Paul or somebody nasty like that, I’m sorry. Go take a look. Jesus Christ experienced not just one hell but all of our hells on the cross. All of them pressed down into three hours.
Why? So you could be holy. Now if you think about it like that … Do you know what I’m doing? I’m telling you how you have to preach to yourself, because when you’re saying, like Debbie, the little 16-year-old girl, “What good is all that if you’re not popular? What good is what he’s done if you’re not popular?” You have to look. I said, “You know, Debbie …” I couldn’t do this to her because it’s a pat answer. You have to give yourself pat answers. You can’t get them from anybody else.
She should have come to the cross and said, “Oh, Lord Jesus Christ, I see what you’ve done so I wouldn’t put anything before you, so I wouldn’t do anything but be holy, because only when I’m holy am I happy. You died so I wouldn’t do this. I drop it. I don’t even want to see it. It’s an ugly thing to me because of your beauty.” That is something you should be doing every day, and usually what I do is I find a verse that works on me. You know, verses get radioactive for a while. Last week, a particular verse that got radioactive for me was the verse in Psalm 32 where it says, “You are my hiding place. You fill my heart with songs of deliverance. Whenever I’m afraid I put my trust in you.”
I began to realize, “Wait a minute here. I find all kinds of things to hide in.” If some friend calls up from some other part of the country and says, “How are things going?” and I say, “Well, we’ve only had five weeks.” “How many people are coming?” I’m so glad he asked me that. I say, “Well, I don’t know, but probably something like …” He says, “That’s wonderful.” I’m so glad he said that. I find myself hiding in that, you see.
But then all day, all week I find myself hiding in things besides him. I begin to see my flesh creeping back in. I began to see myself, and what I have to do is I have to go back to the cross with it and say, “Listen. Nothing is worth what he is. There is nothing as valuable as what he is. I put that to death.” I have to do it. You can. It’s something that is done every day. He who is forgiven much loves much. Let’s pray.
Our Father, we ask you would help us to get ahold of some of these important truths and use them in our lives. What we ask, more than anything else, is you would enable us to see the difference between repentance and self-pity, between legalistic repentance and evangelical repentance.
Father, in many of our lives we have found we’ve stayed away from looking at our sins. We’ve stayed away from dealing with our idols because we just despair when we see them, yet we realize now what we need to do. We need to recognize what they are. We need to take those things to the cross. We need to leave them there.
We pray, Father, you would enable us to do these things, because it’s only then that we grow. We want to have ourselves growing in joy and in love like that woman, because her repentance grew as well. All of life is repentance. We see that now, because all of life is your love. Your love gives us the security for that. Now Father, lead us into this. Grant us repentance into the life, for we pray it in Jesus’ name, amen.
About the Preacher
Timothy Keller is founding pastor of Redeemer Presbyterian Church (PCA) in New York City and the author of numerous books, including Every Good Endeavor, Center Church, Galatians For You, The Meaning of Marriage, The Reason for God, King’s Cross, Counterfeit Gods, The Prodigal God, and Generous Justice.
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