Revive Our Hearts Podcast

Clear Thinking on Sexual Purity, Day 2

Leslie Basham: Does it really matter if marriage is re-defined in our society? If men want to marry men and women want to marry women, how does it affect us? Here is what Voddie Baucham says.

Voddie Baucham: The Bible tells me that marriage between a man and a woman is a picture of the covenant relationship between Jesus Christ and His Bride the Church. So anything other than that is blaspheming Christ and His gospel. That's why I have a dog in this fight.

Leslie: This is Revive Our Hearts with Nancy DeMoss Wolgemuth, author of Holiness: The Heart God Purifies, for Friday, June 9, 2017.

Nancy DeMoss Wolgemuth: One of the core convictions of evangelical Christianity and here at Revive Our Hearts is that the Bible is the inspired, infallible Word of God. And that's why it's important to learn to interpret God's Word accurately. Theologians call that having a proper hermeneutic. It just means correctly interpreting the Bible. Now, interpreting God's Word rightly has huge practical implications, and we see that in our day in debates about such things as gender identity, sexuality, homosexuality, etc.

Yesterday, Pastor Voddie Baucham began providing a really helpful interpretation of some Old Testament laws that get a lot of people tripped up today. He addressed the question: If some of the law given to ancient Israel don't apply to us anymore, why do the moral laws still apply?

It's an important question, and I thought he addressed it so helpfully. In fact, when I heard this message at Moody Bible Institute, I came back and said to our producer, "We've got to share this message with the Revive Our Hearts audience."

If you missed part one yesterday, I want to encourage you to go back and listen to it at ReviveOurHearts.com. Now, here's part two of that message from Voddie Baucham.

Pastor Baucham: So, the first answer to that question: Why do I pick and choose? The first answer is: You pick and choose, too. Don't forget to answer one. We all pick and choose. And that's powerful, folks, because here's what people are doing when they do that.

They're standing on their moral high horse, looking down at you. "You narrow-minded, bigoted, unkind, so-called Christian. How dare you! All the stuff in the Bible that you overlook. You do this, and you do that, and you have the audacity to hold on to this antiquated rule about homosexuality."

That's what they're saying, and so immediately, when you go, "Yes, you're right. I know I do . . . you do, too." Come on down here. Let's get right here, all right? We're not doing that. We're doing that right here. You do, too. You do, too."

"No, I don't."

"Yes, you do."

"Here's a couple of things, right here, that come right out of this same part of the law."

"I can't believe you, you hypocrite."

"But it's okay. We're hypocrites together. All right? We're hypocrites together. Why am I smiling and acknowledging that I'm a hypocrite? Because I know Somebody who saves hypocrites." Amen?

The second answer is: The three-fold division of the law.

The third answer: Progressive revelation. This is not all we have. Amen, somebody, cause that's good news right there! If all we had was Leviticus? Lord, help here today! But this is not all we have. So if I'm going to interpret these laws, I have to interpret them in light of the rest of what God has revealed. Paul Harvey would say, "The rest of the story."

So, go forward, turn to the right, and look for an example in the book of Matthew. Look in Matthew chapter 5, verse 1: "Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And he opened his mouth and taught them."

Now, just briefly, if I can take a moment here, let me put this in its context. Matthew's writing his gospel. He's writing his gospel for a Jewish audience. He wants his Jewish audience to know one thing and one thing only: That Jesus is the one for whom we've been waiting.

So, he starts off in chapter 1 with one of those things we really don't like to read, genealogy. We don't like them. Go on, tell the truth. We don't like them. We don't like the genealogies. You get to the genealogy, and then this person, that person, can't pronounce the names, whatever. Okay?

But in this genealogy, Matthew is pointing back to something. Genesis chapter 3, verse 15, there is a promise made after the fall. The promise is made in the form of the curse to the serpent: "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, you shall bruise his heel." 

So there is One who is coming, who is the seed of the woman, from this particular line, who is going to crush the head of the serpent. From then on, the rest of the Bible is about the protection and preservation and coming of this promised seed.

We get to Matthew, and in chapter 1, Matthew says Jesus is the promised seed.

Then you get to chapter 2, and in chapter 2 there is the visit of the wise men, and then there's Herod. Now, Herod wants to do something that we've seen before. Herod wants to kill the male children of Israel. We've seen that before.

Now, the promised seed was in Genesis. The protected seed was protected from Pharaoh in Exodus. So now we've gone from Genesis and the promised seed to Exodus and the protected seed. That's who Jesus is.

He then goes to Egypt in order to fulfill the prophecy, "Out of Egypt I called My Son"—just like Israel went into Egypt and was called out of Egypt.

Now we come to chapter 3, and in chapter 3, He's baptized—just like Israel was in coming through the Jordan.

Then we come to chapter 4, and all of a sudden, in chapter 4, He's tempted—not just in any old kind of way. He was tempted with the lust of the eyes, lust of the flesh, boastful pride of life—just like the first Adam was tempted.

So now we have Jesus as the promised seed; Jesus as protected seed; Jesus as faithful Israel brought up out of Egypt, and now we have Jesus as the baptized one coming into the land of promise, and we have Jesus as the last Adam who succeeds where the first Adam fails.

Now in chapter 5, He goes up on a mountain and starts teaching. He's the true Law Giver. And He says things like: "You have heard it said, but I say unto you . . ." So now Jesus becomes our interpretive key for going back to and understanding the law that was given by Moses. So, in essence, He's the Greater Moses.

So now, I not only have the three-fold division of the law that helps me pick and choose with integrity in the Old Testament, but I also have progressive revelation so that Jesus now comes and helps me understand how it is that I am to see the law in light of His coming.

So, no, I'm not being arbitrary. There's a third answer, and this third answer is very important because if all I do is just give somebody an answer and make them feel bad about asking me that question, I can go away and be somewhat delighted . . . no. Let's go on and tell the truth: I can go away and be happy. God's still working on me. Amen? But that's not enough.

I don't just want to be right in this debate. My dog in this fight is not about what I'd like to see in the culture. My dog in this fight is not about me wanting to control other people's lives. My dog in this fight is this: The Bible tells me that marriage between a man and a woman is a picture of the covenant relationship between Jesus Christ and His Bride the Church. Anything other than that is blaspheming Christ and His gospel. That's why I have a dog in this fight.

And so the last place we go is this:

Number one: I pick and choose; you pick and choose, too.

Number two: I pick and choose based on the three-fold division of the law.

Number three: I have to pick and choose because of progressive revelation. It wouldn't make sense not to pick and choose because of progressive revelation.

Number four: I pick and choose because the law is not an end in itself. Because the law is meant to point us to something greater. Because the law is meant to show us that we are all sinners and hypocrites. See, that's why we are right here. Not because I know you're not better than me. No, no, no, no. You need to get right here because ultimately what I want to tell you is that, yes, I'm a hypocrite, but, yes, so are you.

Ultimately what I want to tell you is that you pick and choose, and I worry about you because you don't have a legitimate reason to pick and choose. Yes, I'm worried about you because you think you're all right with God, and I want you to know: I'm not, apart from the Person and work of Jesus Christ. And the law is what helps me to see and understand that—not the "eleventh" commandment [thou shalt be nice].

We know from Galatians, by the works of the law shall no flesh be justified (see Gal. 2:16). We understand that there is none righteous, no, not even one (see Rom. 3:23). We understand that all we like sheep have gone astray, each one of us have turned to his own way, but God has laid upon Him the iniquity of us all (see Isa. 53:6).

Why is it important for me to understand sin? It's important for me to understand sin because if I don't understand sin, I don't understand my need for a Savior. So you see, I wanted you right here with me, not because I want to be right and for you to be wrong. I wanted you right here with me so that you could understand that this is about so much more than what laws we pass as a nation. This is about whether or not we are right with God.

You've picked, and you've chosen. Why? You've picked, and you've chosen because you know in your heart that there is sin and righteousness. You judged me at the beginning of this conversation because you believed that it's wrong for me to be judgmental. But, oh, please understand something. You judged me for something you do—both in the sense that you pick and choose just like I pick and choose.

And secondly, you judged me for being judgmental, which means that you judged me for doing what you did. You believe that there is a right and a wrong. What's your source? Here's what worries me: You believe there's a right and a wrong, and you believe your source is you. You believe you sit at the center of the universe. You believe that within you lies the capacity and the ability to determine in, of, and for yourself what is right and what is wrong. And I'm saying, you don't even have the ability to wake yourself up in the morning.

You do not have the ability to determine what's right and what's wrong. The heart is deceitfully wicked above all else, who can know it? You don't even know your own heart. You don't even know your own motivations.

Do you know what you need? You need One who is objectively righteous who can point you to objective righteousness so that you can strive for objective righteousness, recognize that you can't achieve objective righteousness, and then turn to the One who lived out objective righteousness in His active obedience to the Father so that He would be objectively righteous and be able to impute righteousness to those of us who cannot live out objective righteousness. And then in His passive obedience, took on Himself the penalty for those who were not objectively righteous so that this double imputation could take place, that my sin imputed to Him could be nailed to the cross, and God could be just, and His righteousness could be imputed to me so that God could justify the sinner and still be righteous and holy.

This is why this issue is so important. And this is why we can't compromise on this issue because there is a right; there is a wrong. There is a God who will judge, and it is of no benefit to anyone for us to know that and not say that.

It is not kindness for me to watch my neighbor's house burn down and pray that he gets out. It is kindness to pick up the phone and call him while I'm running over to knock on his door, all the while prepared to kick it down if he doesn't answer, and drag him out if he can't walk out. That's loving my neighbor—not watching my neighbor's house burn down and hoping that, as he breathes his last, he remembers I was nice. Let's pray.

Oh, gracious God our Father, we bow before You as a humble and a grateful people.

Humble because we recognize that we are indeed sinners in need of a Savior. Humble because we recognize that we are indeed hypocrites. Humble because we recognize that we are no better to anyone else who is at war with you and on the way to hell.

Grateful because we recognize that in spite of our sinfulness, that in spite of our hypocrisy, that in spite of our unworthiness, Christ died for sin, once for all, the just for the unjust, in order that He might bring us back to God. Grateful because You made Him who knew no sin to be sin for us that we might become the righteousness of God in Him (see 2 Cor. 5:21).

Grant by Your grace that we might speak the truth to those who are perishing. Grant that we might know what we believe and why we believe it, and that we might be prepared to communicate it effectively and winsomely to those who'd question us.

Grant by Your grace that we would be stewards of these great mysteries; that we would be proclaimers of these great truths; that we would preserve the pattern of sound words that we have been taught; that we would guard by the Holy Spirit that deposit that has been made in us; that we would study to show ourselves approved as workmen who don't need to be ashamed because we handle accurately the Word of Truth.

And in the midst of it all, we ask that You would be kind and merciful, not only with us, but with those around us. God, would You stay Your hand of judgment? For we do know, realize, and believe that if You don't judge America, You'll have to apologize to Sodom and Gomorrah. But might You be patient just a bit longer? Might You grant grace and mercy? Might You send the winds of revival? Might You remind us from when we've come? Might You remind us of whose we are? And might You remind us that there is a God, there is truth, there is right, there is wrong, there is guilt, there is grace, and there is salvation.

Father, I pray for the one under the sound of my voice who has not come to You in repentance and faith through Your Son Jesus Christ. Grant by Your grace that they might hear and heed the truth of Your Word, that they might flee to Christ and be found in Him. This we pray in His name, pleading that Christ might have the fullness of the reward for which He died. And all God's people said, "Amen."

Nancy: That's Pastor Voddie Baucham, and I found some of his explanations so helpful. For instance, about understanding the difference between the Old Testament civil law, ceremonial law, and moral law.

But I'll tell you, as I sat in that auditorium at Moody Bible Institute and listened to this message several months ago, I was on the edge of my seat. In fact, I almost came out of my seat as Pastor Baucham came to the end of his message and said, "So why does this all really matter? All this stuff about gender identity and sexuality and homosexuality and marriage, why does it really matter?"

And then to listen as he painted that ravishingly, beautiful picture of how this all has to do with the gospel, how human sexuality and marriage are intended to paint a picture of the gospel. And I said in my heart, "Yes! Yes! That's why this really matters!"

And that's what we're trying to do on Revive Our Hearts each weekday, to help women understand until every aspect of our thinking in our everyday lives connects back to the gospel of Jesus Christ.

And I'm so thankful for a special group of listeners who believe in that mission. They believe in that message, and they want to help us get out. They've agreed to be a part of this ministry by joining what we call our Monthly Partner Team.

That means they pray for this ministry. They share the message with others. And they financially support Revive Our Hearts every month at $30 a month or more. And each month we connect back to our Ministry Partners by sending them updates about the ministry and then throughout the year offering special resources that are just for this Monthly Partner Team.

So, if you believe what Revive Our Hearts is doing, if your own heart has been touched by this ministry, would you consider joining our Monthly Partner Team?

When you become one of our Monthly Partners, you'll get one Revive Our Hearts conference registration—that's a True Woman Conference or a Revive Conference at no cost each year. And you'll receive these resources that we develop throughout the year specifically for our Monthly Partners.

I hope you'll consider becoming one of our Monthly Partners. You can find all the details at ReviveOurHearts.com.

Leslie: What’s the most difficult project looming on your horizion? Are you leaning on God’s power or your own talents? On Monday, Nancy shows us why it’s so important to lean on God’s ability for everything.

Nancy: We need the anointing of the Spirit on our lives for anything and everything that He has called us to do as we serve Him—for parenting. How many of you have teenagers? You need the anointing of the Holy Spirit of God. For toddlers, for grown children, for every act of service, for serving on worship teams, for leading worship, for the gifts of administration, helps, and service. In all of those ways of serving the Lord, we need the anointing, the fresh oil, of the Holy Spirit of God for spiritual results.

Why else would we be serving the Lord if we don't want spiritual results? Spiritual results never, ever come about as a result of natural means. Natural means cannot produce spiritual results.

Leslie: She’ll talk about divine anointing Monday on Revive Our Hearts. 

Revive Our Hearts with Nancy DeMoss Wolgemuth wants to help you live out a beautiful picture of the gospel. It’s an outreach of Life Action Ministries.

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