The Christian Walk Lesson 9: Walk Uprightly/Righteously/With Integrity

1. Texts: Ps 15:2; 26:1, 11,84:11; Prov 2:7, 10:9; 14:2, 15:21; Isa 33:15; Mal 2:6
2. Definitions
   1. The word “upright” literally means, “without blemish, perfect, complete, entire, sound, whole, healthy; unimpaired, innocent.”
   2. The word “righteous” refers to what is right, just, or normal.
   3. The word “integrity” describes completeness, fullness, innocence, or perfection.
   4. Each of these words requires a standard of measurement. The only way to evaluate whether something is upright or righteous is to measure it with reference to a standard. Rightness is the quality of a person or thing that reaches the standard. Unrighteousness fails to do so.
      1. The ultimate reference point or standard is the person of God himself. Everything is measured with reference to God’s person and nature. God sets the standard of what is right/upright. The character of God is the ultimate expression of integrity and righteousness. God is not righteous because he conforms to an external standard of righteousness; God sets the standard.
      2. The revelation of God as expressed in Scripture is a further reference point for judging the value of anything. Because God’s Word is a revelation of God’s person/character, it also sets the standard of what is right.
      3. Note, however, that Scripture contains the record of many people and things that are far from righteous/upright. The fact that the Bible records a certain event does not imply that what happened was right or that anyone should do the same (e.g., events in Judges). The record of such events is “right” in the sense that the records are accurate and true, but not in the sense that what happened was morally righteous. Further, the fact that God allows an event to occur does not imply that the event was righteous (e.g., Acts 2:23). God may use the wicked actions of evil men for his own purposes without becoming the author of sin or excusing the sin.
3. Principles/applications
   1. To walk in righteousness, uprightness, and integrity must refer to living in a way that meets God’s intended standard. This kind of righteous lifestyle is consistent with both God’s character and God’s commands.
   2. Can any human genuinely claim to walk in righteousness and integrity? No. As Solomon asserts, “There is not a just man upon earth, that doeth good, and sinneth not” (Ecc 7:20). Since all people are sinners, it is impossible for them to keep the absolute standard of God’s holy character and word. Sin by definition is failure to keep the law, and all humans fail to do so.
   3. Fortunately, God has made provision for humans to be sinners and still live in a way that is acceptable to God.
      1. In the OT, before the giving of the Mosaic Law, people could walk uprightly by living in obedience to the revelation they had and by making regular sacrifices to God to atone for their sins (e.g., Gen 8:20, 12:8; Job 1:5). God-fearing individuals did this as necessary.
      2. With the giving of the Law to Moses, God established many more stipulations for properly approaching him to receive atonement from sin. The sinner would bring a suitable sacrificial animal to a priest, who would slaughter the animal, burn parts or all of it, sprinkle the blood, and thus make atonement for the sinner.

a)                  Since no separation existed between religion and state under the Levitical sacrificial system, the sacrifice maintained one’s relationship within both the community and with God. This means that one could perform his sacrificial duties in a way that maintained his place in the community without actually dealing with his sin (cf. Isa 1:11-15).

b)                  However, when offered with genuine repentance and faith, the sacrificial system effectively atoned for the sin of the offerer and maintained his status within the community.

1. The final sacrifice of Christ on the cross ended the OT sacrificial system and initiated a change in the way people could experience forgiveness of sin. Since Jesus was “the Lamb of God who takes away the sin of the world” (John 1:29), those who look to him for salvation receive complete forgiveness (John 3:14-15; 2 Cor 5:21). Christ is the “end of the law for righteousness” for believers (Rom 10:4). Righteousness now comes “by faith” (Rom 5:1) and not through the “works of the law” (Rom 3:28).
2. Walking uprightly/righteously/with integrity means living in obedience and applying the means that God established to deal with sin when it occurs.

a)                  The goal is still holiness (1 Pet 1:15-16; 1 John 2:1). God is holy, and he calls believers to live holily. Every believer ought to strive to “walk worthy of the Lord” (Col 1:10; 1 Thes 2:12) by living “soberly, righteously, and godly in this present world” (Titus 2:12).

b)                  The standards for Christian behavior are found in the NT, not the OT. While the OT contains many valuable principles and examples, the church is currently God’s primary program on earth, and the NT is the guidebook for Christian living. Walking righteously/uprightly is a matter of obeying NT principles, i.e., living according to the standards that apply to us.

c)                  However, we must acknowledge that no matter how hard we strive to be pure and holy, we always fall short (cf. Rom 7:14f). As James admits, “we all stumble in many ways” (James 3:2).

d)                 The imputation of Christ’s righteousness to the believer’s account gives him a perfect/righteous standing before God (Rom 5:1; 2 Cor 5:21). Christ fulfilled the stipulations of the Law for us, and in our union with Christ, we are counted as righteous.

e)                  The fact that Christians are absolutely righteous in their standing or position before God does not reduce the necessity for Christian to live a righteous life. Walking righteously/uprightly describes one’s behavior, not his spiritual standing. A righteous status with God should result in righteous living (Col 2:6; Titus 2:11-14). A good tree (via regeneration) brings forth good fruit (sanctification). Failure to do so casts one’s faith into question (1 John 2:3-5).

f)                   Thus, a righteous/upright walk is one in which the believer is striving after holiness, living obediently, and dealing with his sin appropriately. Walking righteously does not imply sinless perfection but working out what God has already worked in (Phil 2:13).

1. What is the proper NT means of dealing with sin?

a)                  Quit sinning; stop the sinful behavior. Christians must intentionally put off pre-conversion patterns (the “old man”) and put on godly post-conversion patterns (the “new man”) (Eph 4:22-24).

b)                  Confess your sin to God (Prov 28:13; 1 John 1:8-10).

(1)               The word “confess” means to admit, acknowledge, or agree with. The Greek word literally means “to say the same thing.” When you confess your sin, you admit to God that you have sinned, acknowledge that you are guilty and ask for forgiveness.

(2)               Note that the texts imply that believers still sin. In fact, if someone thinks he is sinless, he is deceiving himself and denying God’s word.

(3)               The fact that God forgives sin should not produce within us a presumptuous attitude regarding sin, as if we can freely sin because God always forgives anyway (cf. Rom 6:1). God’s grace should lead us to live holy, righteous lives (Titus 2:11-12), not encourage us to sin.

From the Westminster Confession: “God continues to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.”

c)                  Forsake your sin (Prov 28:13). “Renounce” or “forsake” means to leave behind or to turn your back on. After confessing your sin, you must determine not to sin in that way again. This doesn’t guarantee that you won’t, but this should be your attitude.

d)                 Make amends for your sin.

(1)               Your sin often affects others. Therefore, you must make things right with those touched by your sin. Don’t pretend the sin never happened. Ask others to forgive you if necessary.

(2)               Repair, replace, or repay for what you did. Make restitution.

e)                  Be sensitive about sin (Ps 19:12, 139:23-24).

(1)               Sin grieves God; it should grieve believing sinners, too. We should be asking God to show us our sin so we can confess it and forsake it.

(2)               Those who are sensitive to sin are concerned about sin in the lives of others. They don’t talk or joke about sinful behavior or enjoy it when others sin.

The Christian Walk Lesson 8: Walk in the Old Paths/the Way of Good Men 

1. Texts:  Ps 119:63; Prov 2:20, 13:20, 22:28; 1 Kings 8:36; Jer. 6:16, 18:15; 1 Cor 11:1; Phil 3:17, 4:9; 2 Thes 2:15, 3:6; Heb 6:12
2. Principles
   1. Walk in the “old paths” and respect valuable historical traditions.
      1. Our culture values what is new, “improved,” and modern, while at the same time paying little attention to the “old paths” of the previous generations. So-called “progress” demands that we constantly question the former, conventional ways and pursue new ways of doing things. God’s advice to us through the writers of the Bible is that we “ask for the old paths” and the “good way” that previous generations have discovered. The fact that something is old does not necessarily mean that it is obsolete. We must avoid any custom or pattern that departs from the good and right path no matter whether it’s new or old.
      2. We must admit that in the history of Israel, good people walking the right path were rare. More often than not, flawed, inconsistent, and downright wicked people followed a bad “path” and set a poor example. Nevertheless, at various stages in the history of the nation, godly people followed the right path and left a good example (e.g., Joseph, Moses, Joshua, Gideon, Ruth, Samuel). They walked in the “good way” and established the “ancient paths” of faithfulness and obedience to God’s commands. Yet the succeeding generations stubbornly refused to “walk therein” (cf. Judges 2:7-13). They stumbled along a path “not built up” (Jer 18:15), i.e., without direction or destination. The result of God’s people forsaking the old, good ways was always discipline—God delivered them into the hands of their enemies (cf. Jud 2:14; Jer 6:21-23). We should expect the same results whenever we depart from the good ways established by former generations.
      3. Proverbs admonishes us not to remove the “ancient landmark” set up by the “fathers” (Prov 22:28).

a)                  In the literal sense, the ancient landmark was a stone marker establishing the border of one’s land. Removing landmarks would be a way of encroaching upon someone else’s property, a form of theft that God prohibited (Deut 19:14).

b)                  In the figurative sense, a landmark is a tradition or custom held by a person or group. Although the Bible does not use the word figuratively, we might still affirm the idea that the “ancient landmarks” have value and should be respected (within reason). Although some traditions/customs deserve to be put to rest, others warrant continuing recognition.

1. The word “tradition” as used in the NT means, “that which is handed over or delivered.”

a)                  “Tradition” often carries negative overtones in the NT (e.g., Mk 7:8-9, 13; Col 2:8). Human traditions often run contrary to God’s commands. Holding human traditions may make the word of God “of none effect” (Mk 7:13). Jesus criticized the scribes and Pharisees for neglecting divine commands and substituting their own man-made traditions. Human traditions and philosophies are dangerous in that they may “capture” (KJV “spoil”) unwary believers. Thus, the wise believer remains skeptical regarding man-made religious traditions.

A common criticism of churches is that they tend to retain long-standing tradition well past the time of their effectiveness. The oft-heard expressions, “We haven’t done it that way before,” or “We always do it this way” may reflect the fact that a church has not evaluated the merits of its traditions. Churches should value and continue those traditions that serve their purposes, but be willing to discard traditions or modify them when necessary. Being tradition-bound is not a good thing (unless the tradition is biblical).

Note: The Roman Catholic Church (RCC) has historically held that church tradition is as authoritative as the Bible. They have been guilty of adding various traditions to their form of Christianity to the extent that the RCC is no longer a legitimate expression of the faith. We must beware of exalting unbiblical tradition to a point where it becomes authoritative.

b)                  However, “tradition” is used in a positive sense in the NT as well (cf. 2 Thes 2:15, 3:6). Paul exhorts us to “hold the traditions” which the apostles taught and to withdraw from professing believers who “walk disorderly,” i.e., disregarding those traditions. “Tradition” in this sense amounts to “the faith,” i.e., authoritative apostolic teaching (cf. Acts 2:42). Any tradition that squares with biblical teaching is legitimate and should be respected. Any failure to walk consistently with apostolic teaching amounts to disorderly living.

c)                  A few other thoughts regarding traditions

(1)               Young people often fail to appreciate family or cultural traditions, but as we get older, we tend to attach sentimental value to the “old ways.” We fondly recall how the previous generation did things and look with skepticism on some of the newer ways. Of course, the “new” ways eventually become well-established traditions that succeeding generations in turn look upon skeptically.

(2)               Families should maintain historical connections with the previous generations. Respect for one’s elders ought to be strongly engrained in the new generations as they arise. Long-standing family and cultural traditions give a sense of stability and of belonging, and are thus valuable.

(3)               Families should establish their own set of traditions, especially those associated with worship and the Christian life. E.g., family devotions.

(4)               A church must evaluate its traditions to see if they are helping or hindering the work of the ministry. Traditional ways of doing things may in fact be the most effective, productive, and sensible; but not necessarily. A church need not continue a practice simply because it’s “traditional.” On the other hand, a church need not retire a practice merely because it’s “traditional.” Traditions are valuable to the degree that they aid a church in accomplishing its goals.

1. Walk in the way of good men, i.e., follow their example; emulate their pattern of life.
   1. One of the values of OT stories is that they provide examples for us to learn from (Rom 15:4; 1 Cor 10:11). We can follow the examples of those who obediently followed the Lord (e.g., Joseph, Daniel, Ruth), and we can avoid the pitfalls and problems resulting from disobedience (e.g., Samson, David). Children in particular learn valuable lessons from the lives of OT saints and sinners.
   2. The Bible presents very few individuals who are not beset with common human weaknesses, failures, and faults. Almost all of the main characters in the Bible disappoint us in various ways, yet God chose to use them, warts and all. “Good” people are not necessarily perfect people.
   3. How do we walk in the way of good men? We walk with those who are wise (Prov 13:20) and with those who fear God (Ps 119:63). We keep to the paths of the righteous (Prov 2:20). This entails observing how people are living, evaluating whether their walk is good and righteous, and following the example of those whose walk is upright.

Note: Even the most scrupulous Christian occasionally fails to be a consistently good example. This is why our ultimate allegiance is to Christ, not to human leaders or examples (cf. Heb 12:2).

1. Biblical models to follow

a)                  Spiritual leaders

Paul repeatedly urges his readers to follow his example and that of others that “walk” in the same manner (1 Cor 11:1; Phil 3:17, 4:9). Paul urged Timothy to set a good example in every aspect of life—”in word, in conduct, in love, in spirit, in faith, in purity” (1 Tim 4:12). The author of Hebrews exhorts believers to imitate “those who through faith and patience inherit the promises” (Heb 6:12) and to follow the faith of their teachers (Heb 13:7). Every pastor and teacher should recognize his responsibility to set a good example for others. Example often communicates more effectively than speech. Every believer ought to be looking for good examples to follow. Set a good example and follow good examples.

b)                  The virtuous woman of Proverbs 31 is an ideal that the writer holds up as a model to which every godly woman should aspire.

c)                  Wisdom personified (Prov 1:20, 8:14, 9:1)

d)                 Animals

(1)               “Go to the ant, thou sluggard; consider her ways, and be wise” (Prov 6:6). Characteristic to emulate: wise foresight in planning for the future.

(2)               Conies (Syrian hyrax, “cliff badger,” a rabbit-sized animal) (Prov 30:26). Characteristic to emulate: living successfully in inhospitable places; making a living on little (?)

(3)               Locust (Prov 30:27). Characteristic to emulate: cooperation, initiative

(4)               Lizard/Gecko (Prov 30:28 “spider” KJV). Characteristic to emulate: skill, initiative/industry (?)

1. Models to avoid (“he that doth keep his soul shall be far from them” Prov 22:5)

a)                  The simple: the Heb. word literally means “open.” In a positive sense, one might be “open-minded.” But more often, the sense is that of open to influence, i.e., easily influenced, morally weak. Cf. Prov 14:15, 18, 22:3.

b)                  The fool: the Bible describes many varieties of fools. Foolishness implies wickedness, immorality, corruption, and/or stupidity. Cf. Prov 17:21, 18:7, 23:9.

c)                  The “froward” (KJV): the word means “evil, perverse, crooked.” Cf. Prov 2:15, 3:32

d)                 The strange woman: the word means “foreign, alien” and often describes a prostitute or loose woman. Cf. Prov 2:6, 5:20.

 

 

The Christian Walk: Lesson 6 Walk in obedience

The biblical authors use a variety of expressions to describe the same idea: obedience. All the below expressions are essentially equal in meaning. God clearly expects his people to obey him.

1. Expressions
   1. Walk after the Lord (Deut 13:4; 2 Kings 23:3)
   2. Walk in his way/in all his ways (Deut 5:33, 10:12, 11:22, 28:9; Josh 22:5; 1 Kings 2:3, 3:14, 8:36; Ps 119:3; Jer 7:23; Hos 14:9)
   3. Walk in/after/according to the law/statutes/judgments/ordinances/commandments (Exod 16:4;Lev 18:4; Deut 13:4; Ps 119:1; 1 Kings 6:12; 2 Kings 10:31; 2 Chron 6:16; Neh 10:29; Ps 89:30; Jer 26:4; Ezek 37:24; 2 John 6)
   4. Walk as taught by him (1 Kings 8:36; Isa 2:3; 30:21)
   5. Walk according to this rule (Gal 6:16; Phil 3:16)
2. Definitions
   1. Law (torah) – direction, instruction, code, custom, manner, body of teaching. Law may be defined as “the revealed will of God with respect to human conduct.”[1] The vast majority of the occurrences of the word ‘torah’ in the Bible refer to God’s instructions to Moses at Sinai that were transmitted to Israel. These instructions or commandments became Israelite law and the stipulations of the covenant. They were all-important, since they were the specific manifestations of God’s will. Since they were God-given, they were obviously good, and obedience would result in long life, prosperity, health, and happiness. Disobedience would be punished with harm, barrenness, exile, destruction, and death.^[2]
   2. Ordinance (chuqqah) – statute, limit, something prescribed
   3. Commandment
      1. mitsvah – law, ordinance, precept
      2. peh – lit. “mouth,” signifying the source of the command
   4. Statute (choq)  – appointment, allotment, ordinance, limit, something prescribed, due, conditions, decrees
   5. Judgment (mishpat) – decree, justice, ordinance, verdict, decision, privilege, right
   6. Rule (kanon) – lit, a rod or straight piece of wood to which anything is attached to keep it straight; a measuring rod, carpenter’s line, measuring tape; any rule or standard, limit, boundary line, fixed area of influence

 

1. Principles
   1. Obedience is very important to God. The sheer number of admonitions to obey and the variety of expressions calling for obedience shows us how vital obedience is to God. Thus, the Christian walk must entail strict obedience to God’s revealed will. Sincerity or good intentions do not justify disobedience. Biblical examples show us this truth repeatedly—e.g., Saul (1 Sam 15), Uzzah (2 Sam 6:6-7), Ananias and Sapphira (Acts 5:1-11).
   2. To walk in/after/according to the law/statutes/judgments/ordinances/ commandments signifies doing/keeping/executing/performing/observing/ hearkening to God’s commandments. Just as there are many synonyms for “law,” so there are many synonyms for “obey.”
   3. To “walk after the Lord” seems to refer to the totality of a right relationship with God—reverence, obedience, service, and commitment. The phrase indicates mature, committed faith and the resulting performance of covenant obligations.
   4. Believers are obligated to obey God’s direct commands/laws/statutes/ ordinances—the “thou shalts” and “thou shalt nots” contained in Scripture. Such directives leave little flexibility; one either obeys them or does not. God presents a particular “way” in which he wants his followers to walk. The Christian walk demands that we follow the direct commands that pertain to us.
   5. Obedience, especially in the OT, was directly related to physical prosperity and success (cf. Deut 28:1-14; 1 Kings 8:36). Failure to obey resulted in cursing and removal from the land (cf. Deut 28:15f; Jer 6:19).
   6. The repeated admonition to “walk in all his ways” implies obedience to all God’s commands. However, the “ways” of God would seem to extend beyond the commands and encompass any behavior that would be pleasing to God. Mere obedience is not enough; we should be striving to do that which is well-pleasing to God in every area of life (2 Cor 5:9).
   7. Are NT Christians obligated to obey all the OT commandments? No, Christ “abolished in His flesh the enmity, that is, the law of commandments contained in ordinances” (Eph 2:15). Paul repeatedly affirms “…you are not under law but under grace” (Rom 6:14). The author of Hebrews explains how the levitical priesthood and its ordinances were temporary and have been superseded by the work of Jesus.^[3]

This does not imply that the OT has no continuing value for the NT believer. The OT contains much we can learn from (cf. 1 Cor 10:11; 1 Tim 3:16). However, NT Christians are not obligated to obey the particular stipulations prescribed for OT Israel. Further, the fact that NT Christians are “not under the law” does not mean that they are lawless. In fact, John defines sin as “lawlessness” (1 Jn 3:4). Some mistakenly teach that, as long as they love others, they are not required to “keep the rules.” They misrepresent any such admonition to obey biblical commands as legalism. The desire to obey is not legalism as long as we recognize that obedience adds nothing to our salvation.

1. Are NT Christians obligated to obey NT commands? Yes. We are to walk according to the rules and traditions (2 Thes 2:15) established by Jesus and the apostles. The “law of Christ” (Gal 6:2), which is essentially the teachings of the NT, becomes the guidebook for the Christian life. Failure to obey Christ’s commands amounts to repudiation of Christianity (1 John 2:3-4). Failure to obey the apostles’ teachings and traditions likewise verges on apostasy (Rom 16:17; 2 Thes 2:15, 3:6). Thus, obedience to the commands of Christ and the apostles is what we expect of Christians. Habitual, unrepentant disobedience marks one as an unbeliever in spite of whatever claims he may make to the contrary.
2. OT commands are still part of the Bible and reveal much about God and his will. We may discover great insights by meditating on God’s ordinances, statutes, and judgments from the OT. But the NT supersedes the OT and becomes the standard for the Christian walk.

Note:  We must guard against imposing OT regulations on NT Christians. Some (e.g., Bill Gothard) insist that we must continue to follow the OT as much as possible. That means attempting to apply OT regulations in our current situation as best we can. Such an attitude burdens believers with a “yoke” that the apostles specifically refused to apply (Acts 15:10-19).

1. The “rules” that Paul mentions
   1. Gal 6:16—Circumcision is insignificant for the Christian life; what’s most important is being a new creature (6:15). To “walk” according to this rule means that Christians do not make circumcision a spiritual issue (cf. 1 Cor 7:19). This was an important distinction to make given the fact that the Jews typically invested that ritual with great significance. Under NT Christianity, circumcision is a matter of indifference (adiaphora).
   2. Phil 3:16—Live in accordance with apostolic teaching (i.e., that which has already been recognized and accepted). Such an attitude develops like-mindedness and unity among mature Christians. Minor differences among believers should not hinder harmony and love in a church when everyone is affirming the same doctrine (cf. Rom 14). Nothing outside of the apostolic tradition (“sound doctrine”) should be integrated into church teaching.
   3. John defines love as walking after/in his commandments (2 John 6). Love for God and obedience to him cannot be separated. Lack of one means lack of the other. Love for God always results in obedience to his word (cf. John 14:15). Justification results in sanctification; the two always go together.

A Final Note:  An ongoing discussion among conservative Christians centers on what place personal effort has in sanctification. Everyone agrees that justification is by grace through faith without obedience to the law (i.e., works). Both sides also agree that sanctification requires effort by the believer but not merely human effort. Both recognize the danger of imposing extra-biblical man-made rules (cf. Col 2:20-23) and agree that grace does not sanction disobedience (Rom 6; Titus 2). But questions remain regarding whether obedience to laws/rules furthers one’s sanctification/growth.

• One side asserts that sanctification occurs almost automatically as we focus on God’s love for us in salvation. As we increasingly appreciate Jesus’ work, the Gospel, and justification, we will inevitably grow in our sanctification (2 Pet 3:18). We simply need to remember that we’ve been qualified, delivered, redeemed, and forgiven (Col 1:9-14). Christian growth in this model is not measured by behavior but by a deeper grasp of God’s unconditional love for us. Our position “in Christ” means that we can cease striving to please God (Rom 3:24). God is pleased with us because of our union with Christ; we cannot be more pleasing to God by keeping rules. Sanctification occurs as we receive Christ’s work and rest in our justification. Confident that we are not condemned (Rom 8:1), we go on to live in holiness. Thus, an emphasis on obedience to rules verges on legalism. Our emphasis should not be on rule keeping but on the fact that Christ kept the rules for us. Self-effort (“moralistic activism”) amounts to a denial of God’s grace.

Summary of model #1: Don’t worry so much about obeying rules; just love God, remember your salvation, and rest your perfect position in Christ. This will naturally result in holiness.

• The other side argues that believers must “make every effort” (2 Tim 2:15) to “work out” their salvation “with fear and trembling” (Phil 2:12). Simply remembering and appreciating our justification will not automatically result in growth or holiness. We must expend effort; we must obey; we must “put off” the old man and “put on” the new (Eph 4:22f). Growth in godliness is like a fight (1 Tim 6:12), a wrestling match (Eph 6:12), and a race (1 Cor 9:24f; Heb 12:1). We must trust, but we must also obey. We must, by God’s grace and with the Holy Spirit’s enablement, put the flesh to death (Col 3:5). Christian growth occurs as we work hard to stop sinning and start living righteously. Regenerated people do not automatically know what God requires of them. Thus, exhortations to obey biblical commands, rules, and standards of behavior help believers grow in godliness (e.g., 1 Cor 6:18). We glory in the cross, in salvation, and in our union with Christ, but that’s not all we do.

Summary of model #2: Obedience and effort are necessary elements of Christian growth. Sanctification comes through Spirit-enabled obedience to God’s revealed will as expressed in commands, principles, and rules.

The first model, although having much to commend it, often results in an anti-rule sentiment that sees exhortations to obedience as legalism. On this view, laws and rules become virtually hostile to the Christian experience. Grace cannot function with law; the two are mutually exclusive. Further, the first model may lead to a passive view of sanctification in which effort plays a diminished role. Model #1 is the more popular/prevalent among evangelicals today.

 

The Christian Walk: Lesson 5

Part 2: How To Walk

Walk Rooted and Built Up (Col 2:6-7)

The theme passage for this series of lessons gives us some important directives for how we are to live the Christian life. Paul exhorts (i.e., commands; the Greek verb translated “walk” is in the imperative mood) the Colossians to continue (“walk” is in the present tense) living in a manner consistent with this truth.

1. Walk as you have received Christ Jesus the Lord.
   1. When the Colossians received Christ at the moment of their conversion (the Greek verb translated “received” indicates a past, point-in-time event), they received Him for who He really is, “Christ Jesus the Lord.”
      1. “Christ” – the anointed one of God promised in the OT
      2. “Jesus” – the Savior from sin (“he shall save his people from their sin” Mt 1:21)
      3. “Lord”—the supreme authority, owner, master

Paul wants their present and continuous conduct to conform to the doctrine taught them at the beginning, the doctrine they had committed themselves to at conversion.[1]

1. How does one receive Christ Jesus the Lord? By faith. This is also how we must live the Christian life—by faith, “not by sight” (2 Cor 5:7).
2. Paul’s concern is that we persevere in the faith we originally received and not become enamored with the philosophies and “vain deceit” (Col 2:8) so prevalent in the world around us. Believers are “complete” in Christ (Col 2:10) and need not partake of worldly foolishness.
3. A faith that does not recognize the Lordship of Christ is a dubious faith indeed. Some today assert that accepting Christ as Lord is a secondary, optional step one should take at some point after salvation. To be saved, one must simply trust Christ as Savior from sin without any concern about his claims as Lord, they say. But Paul’s words here strongly assert that genuine salvation requires one to recognize that Jesus Christ is Lord at the point of salvation. Salvation entails one receiving “Christ Jesus the Lord.” One’s “walk,” that is, his behavior or conduct, must reflect the fact that Jesus is his Master.

 

 

1. Walk “in him.”
   1. To “walk” in Christ speaks of maintaining the Christian faith, living and acting under the teachings of Christ as taught by the Savior and his apostles. True believers persevere in faith and in good works.
   2. Paul’s frequent assertion that believers are “in” Christ reflects the fact that Christians are united with Christ in his life, death, and resurrection (cf. Rom 6:4-6). We are dependent on our union with Christ to maintain the Christian walk.

Note the Quote: We were in Him before the foundation of the world (Eph. 1:4); we are in Him as we were in Adam (Romans 5:12, 21; 1 Cor. 15:22); we are in Him as the members of the body are in the head (Eph. 1:23, 16; 1 Cor. 12:12, 27, and often); we are in Him as the branches are in the vine (John 15:1–12). We are in Him in such a sense that his death is our death, we were crucified with Him (Gal. 2:20; Romans 6:1–8); we are so united with Him that we rose with Him, and sit with Him in heavenly places (Eph. 2:1–6). In virtue of this union, we are (in our measure) what He is. We are the sons of God in Him. And what He did, we did. His righteousness is our righteousness. His life is our life. His exaltation is our exaltation.^[2]

1. Jesus taught that genuine believers are like branches connected to a vine (John 15). Those who “abide” in this connection bear fruit and prove themselves to be genuine disciples. Those who fail to abide in the vine wither, are cast off, and eventually are burned, thus proving themselves to be false brethren.
2. Walking “in” Christ suggests a life that is directly and permanently connected to Jesus, a life that abides in Christ and is nourished and strengthened by this connection.
3. Walk “rooted.”
   1. The Greek participle here could be translated “having been firmly rooted.” The form of the word suggests an action which took place at a point-in-time in the past with ongoing effects. The moment a believer is converted, he is, so to speak, planted in the soil of salvation (cf. Ps 1:3; Jer 17:8), remaining permanently rooted therein and growing as a result. Our object is to remain “grounded and settled” in the faith, “not moved away from the hope of the gospel” (Col 1:23). “Having been firmly rooted” is a good way to describe the permanency of salvation and the stability of the Christian life.
   2. The word is in the passive voice, implying that someone else (God) has done the planting. This reflects the fact that God is the active participant in salvation. God provides for salvation; man merely receives God’s provision.
   3. It might sound a bit odd to “walk” while “rooted” securely in the ground, but Paul’s intent is clear. We live the Christian life from a position of firmness and solidity. Faith in Christ gives us secure ground for living the Christian life.

 

1. Walk “built up”
   1. Paul switches from an agricultural metaphor (a plant) to an architectural one (a building). Just as a plant grows higher and stronger, and as a building grows as it is being built, so the believer should be growing and developing in his faith. A growing Christian life (sanctification) is built upon a proper relationship with Christ (salvation). Jesus is the foundation (1 Cor 3:11) and chief cornerstone (Eph 2:20; 1 Pet 2:6) upon which believers build their lives.
   2. Again, the Greek participle is in the passive voice, suggesting the fact that God is the one who is ultimately doing the building. This is a present tense verb, describing ongoing action—”being built up.” This should be the common experience of all Christians. Further, we should note that the process of being built up—what the NT called “edification”—is most commonly related to participation in the local church. Building up occurs in the context of church life.
   3. The building/edification process is reciprocal—we “edify one another” in the context of the church (1 Thes 5:11). How does this occur?
      1. Love one another (1 Cor 8:1).
      2. Admonish, encourage, warn, and support each other (1 Cor 14:3 and 1 Thes 5:14).
      3. Follow spiritual leaders as they follow Christ (2 Cor 10:8; Eph 4:12)
      4. Use the resources God supplies—the Bible, prayer, the church, etc. (Acts 20:32).
2. Walk “established in the faith”

The word “established” means, “made firm, confirmed, strengthened.” As the believer grows in the faith, his roots go down deeper and become stronger and more stable (cf. Ps 1:2-3 and Jas 1:21).  Again, the participle is in the passive voice, suggesting that God is the one who establishes the believer in the faith—”being established” is the idea. Paul wanted the Colossians to be well-anchored, lest the winds of heresy uproot them and blow them around like waves of the sea (cf. Eph 4:14).

These three ideas—being rooted, built up and established—strongly imply that believers should be firmly grounded and secure in the faith. The whole book of Colossians is an exhortation for believers to persevere in the faith and in good works, even when confronted by false teaching and worldly philosophy (cf. Col 2:8).

These passive verbs (showing that God is doing the action) do not imply that the believer is careless in his approach to sanctification (e.g., “let go and let God.”). But they do teach that God ultimately initiates and motivates the process. God is the one who works in us “both to will and to do of his good pleasure” (Phil 2:13).  Believers are still responsible to “labor and strive” (1 Tim 4:10), to make their best efforts (2 Tim 2:15), and to work out their salvation in fear and trembling (Phil 2:12). We must cooperate in the sanctification process.

1. Walk “as you have been taught.”
   1. We must strive to hold fast the traditions the apostles taught (Acts 2:42; 2 Thes 3:6). Churches face the constant temptation to adopt the latest fads and innovation in doctrine or practice in an effort to stay “relevant.” We must staunchly retain our commitment to the fundamentals of the faith without modification. Christianity is a received faith, not one subject to haphazard change. Any significant movement away from the fundamentals is likely a corruption, not an improvement.
   2. Teaching must be a significant element of a church’s ministry. Christ himself commissioned the church to teach (Mt 28:20), and Paul urged Timothy to teach those who could in turn teach others (2 Tim 2:2). Every believer should be committed to learning and spiritual growth.
   3. Teachers are an important part of the growth and stability process. Teachers both convey the content of the faith and provide an example for the congregation to follow (cf. 1 Cor 11:1; Phil 4:9). Thus, congregations must insure that their leaders fulfill the biblical qualifications given for them (1 Tim 3; Titus 1). Too often, churches focus on a preacher’s communication or personal skills and neglect evaluating his moral character.
   4. Those working hard in teaching the Word deserve the respect that accompanies the position (1 Tim 5:17).
2. Walk “abounding therein with thanksgiving.”
   1. The Greek word translated “thanksgiving” is eucharistia, the root of which is charis, which means, “grace.”  Any recipient of grace should be grateful because he has received something good he does not deserve. Gratitude is an attitude Paul commends several times in Colossians (1:12, 3:15, 16, 17, and 4:2).
   2. In light of God’s work of rooting, building and establishing us, gratitude to God should be abundant in our souls to the point of overflowing.[3] And the present tense of this verb indicates that this attitude of thanks should be a continuing experience in every believer’s life. Those lacking such gratitude may be susceptible to doubt and spiritual delusion (of which Paul warns us in Col 2:8).[4]

 

The Christian Walk: Lesson 4

Part 1: How Not to Walk

Continued

1. Do not Walk in Vanity/Foolishness
   1. Texts: Job 31:5; Ps 39:6; Jer 2:5, 8; Eph 4:17, 5:15
   2. Principles:
      1. Avoid the emptiness and futility of the false religion.

People who walk after vanity become vain (Jer 2:5). Vanity in this case is literally “breath, vapor,” but figuratively refers to anything empty or useless. Jeremiah records God’s thoughts about the vain, profitless idols and false gods of the heathen. The people had “gone far” from the Lord by adopting the idolatrous worship practices of the heathen. Those worshipping false gods become like them—useless and stupid (cf. Ps 135:15-18). Christianity has nothing in common with the falsehood and error of counterfeit religion, and Christians must “come out from among them” and separate from such unclean things (2 Cor 6:14-17).

1. Avoid the foolishness of secular human thought.

a)                  The word “vanity” in the NT means “emptiness, futility.” Paul is referring to emptiness and futility of thought so common among the “Gentiles,” i.e., the unsaved. Whatever unbelievers think and do ultimately ends in futility and disappointment. From God’s point of view, whatever the unbeliever’s mind/intellect conceives is worthless. Peter uses the same word when describing false teachers who speak “great swelling words of emptiness” (2 Pet 2:18). Unbelieving Gentiles failed to attain the true purpose of the mind, namely, to receive God’s revelation which would guide them in their conduct.^[1] Instead of thinking God’s thoughts after Him, unbelievers fill their minds with worthless, meaningless, foolish thoughts.

b)                  Paul describes what the futility of the unbelieving mind looks like  (Eph 4:18-19):

(1)               Having their understanding darkened—both intellect and emotions are corrupted by sin.

(2)               Being alienated from the life of God—they have no spiritual life due to their separation from God.

(3)               Ignorance and blindness of heart—they do not know and do not see (cf. 1 Cor 1:18f).

(4)               Hardening of heart—a medical term signifying callous hardening (cf. John 12:40; 1 Tim 4:2)

(5)               Given over to lewdness, uncleanness, and greed—voluntarily yielded themselves up to the power of their own sensuality and lasciviousness, so as to be commanded by it, without resisting it.[2]

Quote:  Indulgence in vice destroys the intellect as well as the body, and unfits a man to appreciate the truth of a proposition in morals, or in mathematics, or the beauty of a poem, as well as the truth and beauty of religion.[3]

c)                  The unwise are those who, having no insight into things that pertain to God and salvation, are not aiming to reach the highest goal and therefore do not know and do not even care to know what are the best means to reach it. They regard as very important what is in reality of minor value or may even be harmful, and they do not appreciate what is indispensable. They conduct themselves accordingly.^[4]

d)                 The NT repeatedly warns believers not to adopt the philosophies and vain traditions of unbelievers (cf. Rom 1:21-22; 1 Cor 1:19-20; Eph 5:6; Col 2:8, 18). The wisdom of unsaved man is empty foolishness compared to the wisdom of God. Believers must reject any man-made philosophy or rule that contradicts God’s word (cf. Acts 5:29; 1 Cor 1:20, 3:19).

Note: Christians are frequently guilty of seeking approval from the unsaved crowd. They strive for recognition and respect from mainstream society (i.e., media, politicians, entertainers, educators). They try to merge Christian thought with secular philosophies. This is exceedingly dangerous and unbiblical. Gaining approval and recognition from the unsaved world is not a biblical value; far from it. We should have no interest in gaining appreciation or support from those who hate God. In fact, when a professing Christian gains worldly approval, he has made himself an enemy of God (James 4:4). Beware of following any Christian leader who gains approval or respect from the unsaved world.

e)                  Theologians refer to the negative consequence sin has upon the mind as the noetic effects of sin (based on the Greek word for mind, nous). The carnal (fleshly, i.e., unsaved) mind is hostile to God and refuses to subject itself to the law of God (Rom 8:5-8). The result is blindness to the truth and foolishness of thought. Regeneration reduces some of the noetic effects of sin, yet the believer still must strive to bring his thoughts under the Lordship of Christ (cf. 2 Cor 10:5).

1. Avoid the externalism and superficiality characteristic of the unsaved world.

a)                  To “walk in a vain show” (Ps 39:6 KJV) likely refers to living according to external appearances. The Hebrew word for “vain show” is literally “image or shadow” and suggests something imaginary instead of real. Such people “make an uproar for nothing” (Ps 39:6b NASB). That is, they make much of what is essentially trivial, inconsequential, and insignificant.

b)                  Unsaved people often emphasize appearance/image over substance, costume over content. Outward show becomes important while the content of one’s character has little value. What they are so proud about is worthless and empty from God’s perspective. Examples: TV/movies/video games, sports fanatics, celebrities.

c)                  Christians must be careful not to adopt this heathen characteristic of valuing what is essentially worthless (cf. Isa 44:14-20). Our thoughts should be focused on “things above,” not vain, earthly concerns (Col 3:1-3). Man looks on the outward appearance, but God looks at the heart (1 Sam 16:7). The “hidden man of the heart” (1 Pet 3:4) is of true value; that is where our focus should be.

Good quote: “There is nothing wrong with frivolous activity for one whose life is not committed to frivolity. There is no harm in superficial pleasures for one who also has a knowledge of the tragic and of the transcendent. The subjectivism of popular culture is impotent for someone whose life is characterized by rootedness in objective reality. Christians should not fear the idols and myths of our day, as long as they have no reverence for them.”[5]

1. Do Not Walk in Craftiness
   1. Text: 2 Cor 4:2
   2. Principles:
      1. “Craftiness” in this case is not a positive attribute. The word connotes the trickery or cunning treachery necessary to deceive others. Satan deceived Eve by employing craftiness (2 Cor 11:3), and he continues to use this strategy. God promises to catch the “wise” (i.e., fools) “in their own craftiness” (1 Cor 3:19). So the idea seems to be cunning deception.
      2. Craftiness is in the same category as “hidden things of dishonesty.” Paul refused to deal with people dishonestly or deceptively. He was honest and full of integrity. This should be particularly true of Christian ministry (2 Cor 4:1). One need not use underhanded or deceitful means of convincing unbelievers to be saved or of exhorting believers to be holy. Simply preach the Gospel and trust God for the results (Rom 1:16; 1 Cor 3:6-7; 1 Thes 2:3-5).

Quote:  Trickery is an attribute of the devil, not of the apostles and their helpers.^[6]

Much ministry these days is tainted by man-pleasing flattery rather than God-honoring truth. The church marketing and seeker-sensitive models are guilty of pandering to the sensibilities of the unsaved mind.

1. Those guilty of craftiness may also be guilty of “handling the word of God deceitfully.” Some have falsified God’s word to suit their own agenda. They “lie in wait to deceive” through their “cunning craftiness” (Eph 4:14). We must not be among those who “corrupt the word of God” (2 Cor 2:17). Genuine Christians must retain their commitment to “rightly dividing the word of truth” (2 Tim 2:15) by speaking sincerely and honestly.
2. Do Not Walk in Sin
   1. Texts:  1 Kings 15:3, 26, 34; Col. 3:5–7;Jer 6:28, 9:4, 23:14; Mic 2:11;Rom 13:13; 1 Pet 4:3; Dan 4:37; 2 Thes 3:6, 11
   2. Principles:
      1. Avoid the sins of your ancestors or predecessors. The fact that your family behaved in a certain way does not guarantee that such behavior was right or proper. The Christian rule of life must come from the Bible, and especially from the NT. We can learn much from our forebears, but we must be careful to avoid their errors and sins.
      2. Avoid lies, slanders, speaking evil, false stories, gossip, etc.
      3. Avoid rioting, drunkenness, lewdness, lust, fornication, uncleanness, passion, evil desire, covetousness, strife, envy, etc.
      4. Avoid pride (an over-inflated estimation of oneself). See Rom 12:3.
      5. Avoid disorder.
         1. Disorder is forsaking the apostolic tradition taught to the churches. Christians are to behave themselves properly in God’s house, the church, “the pillar and ground of the truth” (1 Tim 3:15). The church in particular should be characterized by good order—”Let all things be done decently and in order” (1 Cor 14:40).
         2. Disorder is departing from the rule of life as given in the Bible. The apostles and their contemporaries exemplified a pattern of Christian living that we should emulate (Phil 3:17). Paul specifically mentions idleness and gossip as evidence of a disorderly lifestyle.

The Christian Walk: Lesson 3

Part 1: How Not to Walk

Continued

1. Do Not Walk Contrary to God
   1. Texts:  Lev 26:21, 23, 27, 40; Ps 78:10; Ezek 20:16; Gal 2:14; Phil 3:17-19
   2. Principles
      1. Walking contrary to God amounts to flagrant disobedience to God’s commands as found in his word. The term “contrary” implies not merely passive neglect of God and his word, but active opposition, resistance, and refusal. One walking contrary to God is hostile to the things of God; he’s an active opponent of God. Walking contrary to God implies a stubborn refusal to obey God’s law.
      2. Even believers can be guilty of failure to walk “uprightly according to the truth of the gospel” (Gal 2:14). Paul had to rebuke Peter over his hypocrisy in this case. The words “walk uprightly” (KJV) is a single word in the original language (used only once in the NT) which means “walk in a straight course; i.e., to act uprightly.” Paul discerned that Peter’s conduct was not proper or honest. It contradicted “the truth of the gospel” and thus opposed it. Christian behavior must be consistent with the gospel and sound doctrine (cf. Titus 2:1).
      3. Paul describes “enemies of the cross of Christ” (Phil 3:18-19) with the following expressions.

a)                  “whose end is destruction” – They are on the highway to hell.

b)                  “whose god is their belly” – Their highest desire is to satisfy their own corrupt, evil desires.

c)                  “whose glory is their shame” – Instead of being ashamed of their wicked behavior, they glory in it (much like today’s media stars; cf. Rom 1:32).

d)                 “who mind earthly things” – Their focus and attention is on the physical instead of the spiritual. Many are secularists or even atheists.

Obviously, these descriptions fit the unsaved crowd, those who are on the broad road leading to destruction. The Christian walk contains none of these anti-Christian lifestyle choices.

1. Any professing Christian who walks in opposition to God brings his spiritual state into question. Christians ought to be obedient to God and strive to promote God’s cause in the world, not stand in opposition to it.
2. Do Not Walk According to the Course of This World
   1. Text: Eph 2:2
   2. Principles
      1. Prior to salvation, unbelievers live in harmony with the unsaved world in its opposition to God. Unbelievers feel perfectly comfortable in an environment of alienation from and opposition to God (cf. Rom 1:22f).
      2. The word “course” (KJV) is literally “age,” and describes the world viewed from the standpoint of time and change.^[1] The “course” of this world is the spirit or sensibilities of this corrupt world. Paul asserts that “God has made foolish the wisdom of this world” (1 Cor 1:20).
      3. The “world” is that evil system of secular society set up in opposition to God, i.e., the wicked, ungodly world under satanic control. The world represents all that is opposed to God and his children. The world, the flesh, and the devil are our sworn enemies. They seek to entrap us, tempt us, and divert us from the right path.
      4. Pagans behave in accordance with the spirit of this wicked world because they are “dead in trespasses and sins” (Eph 2:1), children of wrath, and without God. This is perfectly reasonable; unsaved people behave like unsaved people. They walk “in” trespasses and sin.
      5. Clearly, walking according to the course of this world describes the lifestyles of spiritually dead, hopeless, Godless, lust-filled pagans. Those walking this way fully embrace the spirit of the wicked world in its opposition to God. For Christians to walk in this way would amount to treason against their Lord and repudiation of the Gospel.
      6. Unfortunately, many professing Christians today seem to find the course of this world very attractive. Instead of rebuking the world for its “unfruitful works of darkness” (Eph 5:11), worldly Christians adopt many of the practices their pagan neighbors enjoy. They may even attempt to bring elements of this evil world into the church and into their families, much to their shame and eternal regret.
3. Do Not Walk According to the Prince of the Power of the Air
   1. Texts: Deut 8:19; 1 Kings 11:33; Jer 7:6, 9, 8:2, 13:10; Ezek 11:21, 20:16; Eph 2:1-2
   2. Principles
      1. Forsake satanic false gods.

a)                  To “walk after other gods” is to recognize them as legitimate, to serve them, love them, seek them, or worship them. The Israelites were constantly tempted to “forget the Lord [their] God” (Deut 8:19) and walk after the local pagan deities—Baal, Ashtoreth, Chemosh, Milcom/Moloch, etc. Besides the local false gods, some of the Israelites took up worship of the sun, moon, and stars. People who turn from the true God to serve idols are evil and good for nothing (cf. Ps 135:15-18).

b)                  Walking after false gods is incompatible with serving the true and living God (Ex 20:3-5). You must forsake the true God to walk after false gods. God will not share his glory with anyone else (Isa 42:8).

c)                  Walking after other gods always results in “hurt” (Jer 7:6). God will recompense idolaters for their evil deeds. The history of Israel testifies to this fact.

d)                 Walking after other gods is often mentioned in conjunction with other heinous sins like theft, murder, adultery, and lying. The false religions of the heathen permitted all manner of wicked behavior for their adherents.

e)                  Can a Christian forsake the true God and worship false Gods? Strictly speaking, no, he cannot. To apostatize in this way indicates that one was never genuinely saved in the first place. However, Christians may walk after false “gods” like money, popularity, career, sports, recreation, and the like. Anything that usurps the place of God in one’s life may be considered an “idol of the heart” (cf. Ezek 14:3-4; 1 John 5:21). We must be very careful that our hearts are not drawn away toward idols, whatever they may be (cf. Ezek 20:16).

1. Forsake Satan, “the prince of the power of the air” (Eph 2:2).

a)                  Ultimately, those walking after false gods are following Satan (cf. 1 Cor 10:20-21). Prior to salvation, those dead in trespasses and sin live according their father, the devil (cf. John 8:44). All those disobedient to the Gospel are ensnared in the trap of the devil and are held captive by him to do his will (2 Tim 2:26).

b)                  The only means of rescue from Satan and his way is regeneration, the quickening wrought by the Holy Spirit upon believers in Christ. Once a person is saved, he can no longer walk according to the spirit of the world or according to the world’s “prince.”

c)                  Christians must “put on the whole armor of God” to withstand the wiles of the devil and his associates (Eph 6:11f). We must “wrestle” against such spiritual opponents and employ all the resources of the Christian life to overcome them.

The Christian Walk: Lesson 2

Part 1: How Not to Walk

We’ll begin our study of the Christian walk with an examination of how not to walk. The Bible tells us both how to live and how not to live. We’ll start with the negative first—how not to walk as a Christian. The Bible presents many examples and admonitions to avoid walking in certain ways.

1. Do Not Walk in the Way of the Ungodly
   1. Texts: Lev 18:3, 20:23; 1 Kings 16:31; 2 Chron 28:2; Ps 1:1; Prov 1:10-15; Isa 8:11; Ezek 11:12
   2. Principles
      1. A significant difference should exist between the walk of the Christian and the walk of the surrounding pagans. Christians are not supposed to imitate the lifestyle of the wicked. Believers must not adopt or adapt to the “statutes” or rules of living the heathen follow. God abhors the corrupt behavior of the wicked, and we should, too.

Jer 10:2Thus saith the LORD, Learn not the way [lit. “path, road; i.e., manner of life] of the heathen …

1. It is not a trivial thing to live like the pagans. God hates idolatry, which is what Jeroboam promoted in Israel. The idols of the heathen should hold no attraction for us. Cf. 2 Cor 6:14-18
2. The person who wants God’s blessing must reject the lifestyle of the wicked. He does not go to them for advice, participate with them in their sinful activities, or become like them in their attitude. Those who accept the counsel of the wicked eventually start living like them and end up being one of them. This is the danger of trying to adapt secular thinking into a biblical/Christian worldview (cf. how evolutionary and psychological ideas slowly creep into Christian thinking). Conformity to the wicked world leads to corruption (cf. 1 Cor 15:33).
3. Christians must not yield to the enticements that the wicked use to entrap the unwary. Wickedness may look appealing, but the Christian must keep his foot from that path. Those who follow the wicked into their sin will find that “the way of transgressors is hard” (Prov 13:15).
4. The ungodly world seeks to conform everyone to its own viewpoint and lifestyle. As our society becomes increasingly pagan/heathen, we must progressively distance ourselves from its evil influence and refuse to be forced into its mold (cf. Rom 12:2). Our delight should be in the law of the Lord (Ps 1:2), not in the lifestyles of the rich and famous (and wicked).

Question: Are we advocating Christian isolationism or a fortress mentality where we separate ourselves completely from unbelievers? No, we are to be separate from sin yet still be salt and light, in the world but not of the world. We have to shine as lights in the midst of a crooked and perverse generation, holding forth the word of life (Phil 2:15-16). Jesus never avoided contact with sinners and neither should we. However, we must not allow the ungodly to influence us for evil.

1. Do Not Walk in Darkness
   1. Texts: Ps 82:5; Prov 2:13; Ecc 2:14; John 8:12, 11:10; 1 John 1:6; 2:11
   2. Principles
      1. Darkness in the Bible is a metaphor representing sin, corruption, and falsehood. Light, of course, signifies truth, godliness, and the presence of spiritual life. Darkness is the absence of light and the opposite of light.
      2. To “walk in the light” implies living in fellowship with God (i.e., spiritual life [regeneration]), leading a godly life, seeking to follow Christ, and living righteously.
      3. To “walk in darkness/night” implies living in sin and/or believing error (i.e., failure to walk in light and truth). Rejecting the truth leads to accepting falsehood. Those walking in darkness do not understand; their eyes are blind and they fail to see reality. Walking in darkness results in “stumbling” (John 11:10), i.e., error, falsehood, and destruction. Essentially, walking in darkness implies spiritual death (“no light”) because of rejecting the light of the world, Jesus Christ (cf. John 3:19-20).
      4. Paul affirms that “the god of this world has blinded the minds of them which believe not” (2 Cor 4:4). “Our adversary, the devil” (1 Pet 5:8) is doing everything he can to keep unbelievers shrouded in the darkness of sin and enslaved to sin (Rom 6:16). Unbelievers walk in darkness because they are ignorant and deceived.
      5. Those professing faith in Christ, yet habitually walking in darkness, are deceived and do not possess genuine salvation. The biblical expectation for believers is that they walk in the light (1 John 1:5f) and produce good fruit (Mt 7:17). If one continues to live like an unbeliever (i.e., in darkness), he is not converted, no matter what he may profess about Jesus.
      6. Those professing Christ must not live like unbelievers. The darkness of sin, ignorance, and error must not characterize the life of a Christian. John mentions the particular sin of hating one’s brother (1 John 2:11) as an evidence of walking in darkness (i.e., spiritual death). Hatred for others is incompatible with genuine Christianity. A lifestyle of unrepentant, habitual sin denies “the light of the glorious gospel of Christ” (2 Cor 4:4).

1. Do Not Walk After The Flesh
   1. Texts: Deut 29:19; Job 31:7; Ps 81:12;Isa 65:2;Jer 7:24, 13:10,18:12; Rom. 8:1, 4; 1 Cor 3:3; 2 Cor 5:7; 2 Pet 2:10, 3:3; Jude 16, 18
   2. Principles
      1. Do not walk according to the sinful inclinations of the flesh.
         1. The “flesh” in the Bible can signify the natural human body, but in many cases, the reference is to the sinful human nature, i.e., “unredeemed humanness.”[1] The flesh is the nature of humankind, apart from the supernatural influences of the Holy Spirit.[2] Walking according to the flesh, then, means allowing one’s corrupt, selfish, unredeemed human appetites to control his behavior. Living according to the flesh signifies an immoral lifestyle (often with connotations of sexual sin).

b)  Paul lists the “works of the flesh” in Gal 5:19-21 and describes what it means to live according to the flesh in Rom 8:4-6, 12-13. No one habitually living according to these descriptions is saved.

c)  Is it possible for a Christian to live according to the flesh? In certain ways, yes, at least temporarily. Scriptural admonitions not to live according to the flesh would be meaningless otherwise. Anytime we behave according to the lusts of the “old man” instead of the godly inclinations of the “new man” (Eph 4:22-24), we are walking according to the flesh. If we persist in living according to the flesh, it proves that our salvation is invalid (cf. Rom 8:7-9).

Note: Some conceive of three categories of human existence:[3] 1) Unbelievers are “natural,” i.e., without spiritual life; 2) New believers or immature believers are “carnal”; 3) Mature believers are “spiritual.” Those living in carnality have never matured as Christians and should not be held to the same standards as those who have become “spiritual.” They continue to live much like the surrounding pagan world, yet they should be thought of as genuine believers.

In reality, only two divisions exist among people. Men are saved or lost, sheep or goats, wheat or tares, light or darkness, etc. The true division is between spiritual man (saved) and natural man (unsaved). To describe a group of bickering, bitter Christians as “carnal” is not to establish a new sub-category of Christian existence. Christians may behave like unbelievers in certain cases, and for that they deserve sharp rebuke. But we should not see “carnal” as a label excusing Christians from biblical standards.

By describing believers as “carnal,” Paul is using strong language to force his readers to face up to the inherent inconsistency of their position. They have the Spirit, but at this junction they are neither thinking nor acting as if they do.[4]

We certainly acknowledge that among believers, some are “babes” while others are spiritually mature in the faith. We expect to see different degrees of progress in believers’ Christian experience (i.e., their walk). But those living a habitually ungodly lifestyle must not excuse themselves with the thought that they are merely carnal Christians. If someone exhibits no evidence of regeneration, his condition is not “carnal,” it is “natural,” i.e., unsaved.

d)  Walking “after the flesh” is contrasted in the Bible with walking “in/after the Spirit” (cf. Rom 8:4). You can’t do both. You either follow your own depraved heart or follow the Holy Spirit. Christians strive to bring greater areas of their lives under the Spirit’s control and to give in less frequently to the lust of the flesh.

1. Do not follow your corrupt heart.

a)                  The biblical writers describe this error as walking after the imagination of your own heart, walking in your own counsels, walking in your own thoughts, and walking after your own devices. In each case, the error is following the counsels of your own mind (rationalism) without considering God’s instructions.

b)                  What’s wrong with following your own heart? Jeremiah tells us that “the heart is deceitful above all things and desperately wicked” (i.e., terminally ill, Jer 17:9). The psalmist concludes, “He who trusts in his own heart is a fool” (Pr 28:26). One sign of a lost spiritual condition is the determination to go one’s own way like a dim-witted sheep (cf. Isa 53:6).

c)                  When one refuses to “retain God” in his knowledge, God in response gives him over to a reprobate mind (Rom 1:28). The natural inclination of a mind darkened by sin is to reject the Gospel as foolishness (1 Cor 1:18-21).

d)                 Following your own way amounts to rejecting the way of the Lord. One listens either to God or to the counsels of one’s own heart. One’s own way is the wide road that leads to destruction (Mt 7:13f). Believers are those who have left their own way, entered the narrow gate, and now walk along the narrow way that leads to life. Cf. Prov 3:5-6.

e)                  The Christian’s duty is to bring every thought under submission to the Lordship of Christ (2 Cor 10:5). The corrupt human heart will lead us astray. Our primary source of truth and wisdom is God’s Word.

1. Do not walk by sight.

a)                  Don’t judge by external human senses alone. Our senses may give us an accurate picture of the physical world, but they cannot perceive spiritual things. Spiritual things are “spiritually discerned” (1 Cor 2:14). Our physical senses/feelings give us little insight into the invisible and eternal realm. Instead of trusting in our own senses or powers of discernment, we are to submit ourselves to Christ and his word.

b)                  Don’t judge by outward appearances. Man naturally looks at the outward appearance (cf. 1 Sam 16:7; 2 Cor 10:7), but looks can be deceiving. Satan himself may appear as an angel of light (2 Cor 11:14). External appearance (grace, beauty) is far less important than inner character (cf. Prov 31:30).

c)                  Don’t be materialistic. Walking by sight amounts to following the “lust of the eyes” (1 John 2:16). Many things appeal to our sight, and many people pursue such things. The objects we can see often deceive us and provide no lasting satisfaction.

d)                 Don’t focus on the things of this world. Instead of loving the world and the things of it, we must focus on eternal realities, the “things above” (Col 3:1-3).

The Christian Walk: Lesson 1: Definitions

What Does “Walk” Mean?

I. Your walk describes your conduct.

A. When Bible writers tell believers how to “walk,” they are telling us how to live or conduct our behavior (thoughts, words, and deeds). The Christian walk is the Christian life or lifestyle, the believer’s direction or orientation in life. Behavior stems from belief, and the NT writers repeatedly tell us that correct belief ought to produce correct behavior.

B. The word “walk” suggests continuation and persistence. The believer is not standing or sitting; he’s walking. The verb translated “walk” is often used in the present tense in the original language of the Bible, suggesting a continued mode of conduct or behavior. The Christian walk describes an ongoing, normal pattern of life.

C. The Christian walk is an aspect of sanctification, that is, growth in godliness (cf. 2 Pet 3:18). The growing, faithful Christian will strive to walk (live) in a way that is pleasing to God. Believers should desire to “walk humbly with [their] God” (Mic 6:8).

Note the Quote: God has ever been interested in the walk of His saints, desiring that His own character might be reflected in them, and that they might in this way be for His pleasure and glory while passing through the world. To Abraham God said, “I am the Almighty God: walk before my face, and be perfect” (Gen. 17: 1). … Abraham’s life was to be in accord with the revelation that God was pleased to make of Himself to him, and nothing was to be seen in his walk that would be inconsistent with this revelation.

II. Your walk describes the quality of your spiritual life, your “walk with the Lord.”

A. To walk with God describes salvation. Those who walk in close communion with the Lord experience wonderful blessings. Examples:

1. Enoch walked with God and “God took him” (Gen 5:24). The implication is that Enoch knew the Lord very closely, walking with Him in fellowship and obedience, and God translated him directly into heaven. Enoch’s remarkable experience was both a testimony of his deep faith in God (see Heb. 11:5, 6) and a strong reminder at the beginning of biblical history that there is life in God’s presence after death for the people of God.

2. Moses describes Noah as just and perfect among his generation. Summing up Noah’s spiritual condition, the author says, “Noah walked with God” (Gen 6:9). In other words, to walk with God amounts to knowing God or being rightly related to God and enjoying close harmony and fellowship with Him.

3. When God appeared to Abraham, He said, “I am Almighty God; walk before me , and be thou perfect” (Gen 17:1). Later, Abraham described himself in the following terms: “The Lord, before whom I walk…” (Gen 24:40). Jacob stated that Abraham and Isaac walked before God (Gen 48:15). David walked before the Lord by observing (walking in) God’s law (2 Chron 6:16). The psalmist’s desire was to “walk before the Lord in the land of the living” (Ps 116:9). To walk “before the Lord” implies living in God’s presence, under his guidance, and with his approval.

4. Christians should strive to walk “after” the Lord and to walk “in” his ways.

Deuteronomy 13:4 You shall walk after the LORD your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast to Him.

Joshua 22:5 But take careful heed to do the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God, to walk in all His ways, to keep His commandments, to hold fast to Him, and to serve Him with all your heart and with all your soul.

Jeremiah 7:23 But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you shall be My people. And walk in all the ways that I have commanded you, that it may be well with you.’

5. God sometimes describes himself as walking with or among his people (e.g., Lev 26:12; Deut 23;14; 2 Sam 7:7). God’s desire is to dwell among his people and “walk in them” (2 Cor 6:16). Christ promises to walk with his worthy people “in white” (Rev 3:4), referring to fellowship in heaven.

6. So it seems to follow that God’s people walk with God. To walk with God implies a saved (regenerate) spiritual condition. To walk with God amounts to fearing him, obeying him, serving him, and holding fast to him.

B. To walk with God describes the quality of your relationship with God.

1. The prophet Amos asked, “Can two walk together except they be agreed?” (Amos 3:3). Of course, the answer is “no, they can’t.” Walking together implies agreement, fellowship, and relationship. Cf. Prov 13:20.

2. We might describe the quality of our spiritual condition in terms of how closely we are walking with God. Our walk with God may be very close and personal, or it may be quite cold and distant. The believer may be walking closely by the Lord’s side, as it were, or far behind or ahead of him. Every genuine believer walks with God, but experience varies regarding how close to God we are walking.

C. Behavior and spiritual condition are closely related; thus, the Christian “walk” describes both spiritual life and daily conduct.

III. Your walk should be consistent.

A. Biblical writers frequently contrast the walk of the individual before coming to faith and after.

1. OT: God expected the Jews to live differently from their pagan past and from their pagan neighbors. Cf. Deut 8:19; 2 Kings 17:8

2. NT: The walk of the “old man” is significantly different from that of the “new man” (Eph 4:22-24; 1 Pet 4:3-4). Regeneration is the decisive factor in how one walks in this world. It’s only after the experience of salvation that one begins to walk with the Lord. Those crucified and raised with Christ by faith must “walk in newness of life” (Rom 6:4). See Col 3:5-10.

B. Unfortunately, some who claim to hold Christian belief deny it by their unchristian behavior—their ungodly walk (cf. Titus 1:15-16; 1 John 3:17, 4:20). One’s walk may contradict his talk. When that is the case, one’s profession of faith either comes into question or proves to be invalid.

The Christian Walk: Contents

The Bible often describes the Christian life in terms of walking or running. The Christian walk begins with a step of faith (salvation) and continues in the daily, practical walk of faith. Living as a Christian is something like a walk in that the believer should be making progress, moving forward, not standing still spiritually. The Christian life is a road or a path the believer travels, and Christians should seek to walk this path in the way that God intends.
This series of lessons seeks to explore what the Bible says about the Christian walk and to apply those principles to practical daily living. We will seek to distill principles from both the OT and the NT as we describe how God’s people ought to live.

Theme Verse: Colossians 2:6–7 As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving.

O FOR A CLOSER WALK WITH GOD
William Cowper, 1731–1800
O for a closer walk with God,
A calm and heavenly frame,
A light to shine upon the road
That leads me to the Lamb!
So shall my walk be close with God,
Calm and serene my frame;
So purer light shall mark the road
That leads me to the Lamb.

Note: While the Bible contains many synonyms for “walk” (e.g., go, run, live, step, follow), this material mostly focuses on passages that use the word “walk.”

Lesson 1: Introduction and Definitions

Part 1: How Not to Walk
Lesson 2: How Not to Walk, part 1
Lesson 3: How Not to Walk, part 2
Lesson 4: How Not to Walk, part 3

Part 2: How to Walk
Lesson 5: Walk Rooted and Built Up
Lesson 6: Walk in Obedience
Lesson 7: Walk in Truth and Sincerity
Lesson 8 Walk in the Old Paths; in the Ways of Good Men
Lesson 9: Walk Uprightly/Righteously
Lesson 10: Walk in the Fear of God
Lesson 11: Walk in the Name of the Lord our God
Lesson 12: Walk by Faith
Lesson 13: Walk in Newness of Life
Lesson 14: Walk in the Spirit (3 parts)

• Part 1
• Part 2
• Part 3

Lesson 15: Walk According to Your Calling
Lesson 16: Walk Decently/Properly
Lesson 17: Walk Humbly
Lesson 18: Walk in Good Works
Lesson 19: Walk Worthy
Lesson 20: Walk in the Light
Lesson 21: Walk in Love
Lesson 22: Walk Circumspectly
Lesson 23: As Christ Walked

© Brad Anderson, Liberty Baptist Church of Antigo, WI, Fall-Spring 2012-2013. This is the teacher’s edition of the notes. The blanks are filled in. To make a student copy, simply empty the blanks and print out the students’ copies. Resources footnoted.