Diehard Sins: A Brief Review

Diehard Sins: How to Fight Wisely against Destructive Daily Habits by [Witt, Rush] Here’s a newer and very good resource on fighting sin and growing in grace: Diehard Sins by Rush Witt.  I have to admit when I first got this book I wasn’t sure what to expect since I’ve read similar books on the topic – some good, some not so good.  This is one of the good ones!

There are three main parts: 1) Enter with Joy into Your Struggle against Daily Sin, 2) Understand the True Needs of Your Heart, and 3) Bring Christ and his Provisions to Your Fight.  The topics covered include a discussion of the nature of sin, what it means to struggle with sin, how to detect sin in your own life, and applying the gospel to the struggle with sin (among others).

I appreciate the book first because it is rooted in Scripture and very much grounded in the gospel.  Witt strikes a nice balance between resting in Christ and actively putting sin to death – you can only do the latter by doing the former.  A big picture summary of the book would probably be like this: How to fight sin by depending on Christ.  Since there is a proper law/gospel distinction, the book gives some helpful biblical lessons in fighting sin.

Another strength of the book is that Witt approaches the topic from a counseling perspective.  It’s not a counseling book specifically, but there are some counseling themes and, in my opinion, helpful wisdom on practical ways to put sin to death.  For example, one appendix is a brief outline to resisting temptation: Refuse, Replace, Pray, and Praise.

Finally, I appreciate how the author mentions that we fight sin best in the context of the body of Christ and the means of grace: the last chapter is called “Fighting Sin in the Community of Faith.”  This book isn’t a call to fight sin on our own, but to do it depending on grace while walking beside and with other believers.

If you want a good resource on fighting sin, I very much recommend this one: Diehard Sins.  There are a few reflection questions after each chapter, so it would make a good group study or book club resource.  I’m glad I own this book, and I’ve already used it in my own ministry!

Rush Witt, Diehard Sins, (P&R Publishing, 2018).

(Note: The author kindly sent me a copy to review, although I was not compelled in any way to write a positive review.  If I didn’t like the book, I would’ve said so!)

Shane Lems
Hammond, WI, 54015

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Our Wills: Created and Corrupted (Owen)

The Works of John Owen, Vol. 10: The Death of Christ In Reformed theology, following Augustine and ultimately Paul/Scripture, we deny the Arminian position that all people have free will which gives them the power and innate ability to believe in Christ as they wish.  John Owen brilliantly countered this Arminian position of free will in his book, A Display of ArminianismBelow is a section of chapter 12 where he discusses the nature and power of free will.  Notice how Owen refutes the Arminian position by noting that our wills are created (therefore dependent) and corrupt (therefore in bondage to sin):

That, then, which the Arminians claim here in behalf of their free-will is, an absolute independence on God’s providence in doing any thing, and of his grace in doing that which is good,—a self-sufficiency in all its operations, a plenary indifferency of doing what we will, this or that, as being neither determined to the one nor inclined to the other by any overruling influence from heaven. So that the good acts of our wills have no dependence on God’s providence as they are acts, nor on his grace as they are good; but in both regards proceed from such a principle within us as is no way moved by any superior agent.

Now, the first of these we deny unto our wills, because they are created; and the second, because they are corrupted. Their creation hinders them from doing any thing of themselves without the assistance of God’s providence; and their corruption, from doing any thing that is good without his grace. A self-sufficiency for operation, without the effectual motion of Almighty God, the first cause of all things, we can allow neither to men nor angels, unless we intend to make them gods; and a power of doing good, equal unto that they have of doing evil, we must not grant to man by nature, unless we will deny the fall of Adam, and fancy ourselves still in paradise

John Owen, The Works of John Owen, ed. William H. Goold, vol. 10 (Edinburgh: T&T Clark, n.d.), 118–119.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

All Things for Good: Other People’s Sins? (Watson)

 Sin, of course, is not a good thing.  Sin is evil; sin is lawlessness.  However, in God’s sovereignty, he can use sin for the benefit of his people.  Paul said it very clearly: All things work together for the good of those who love God (Rom. 8:28).  “All things” includes those instances when people sin and hurt us in doing so.  In “All Things for Good,” Thomas Watson listed several ways how the sins of others work for our good.  Here’s one of them worth contemplating:

“The sins of others work for good, as they are glasses [mirrors] in which we may see our own hearts.  Behold a picture of our hearts.  Such should we be, if God did leave us.  What is in other men’s practice is in our nature.  Sin in the wicked is like fire on a beacon that flames and blazes forth; sin in the godly is like fire in the embers.

Christian, though you do not break forth into a flame of scandal, yet you have no cause to boast, for there is much sin raked up in the embers of your nature.  You have the root of bitterness in you, and you would bear as hellish fruit as any, if God did not either curb you by His power, or change you by His grace.”

That’s a very insightful Christian thought!  When someone else sins, rather than bragging that I’m better, I remember that I too am sinful and if it weren’t for God’s grace and power, I too would act out in all sorts of evil ways.  So the sins of others should not make me proud, but humble.  It will still hurt when people are sinfully cruel to us, but as Christians we can be confident that God will use it for our good.

The above quote is found on page 47 of All Things for Good.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

Inquiring after the Weeds (Owen)

The Works of John Owen (24 vols.) I appreciate this section in John Owen’s “Of The Mortification of Sin in Believers”:

There are two things that are suited to humble the souls of men, and they are, first, a due consideration of God, and then of themselves; of God, in his greatness, glory, holiness, power, majesty, and authority; of ourselves, in our mean, abject, and sinful condition. Now, of all things in our condition, there is nothing so suited unto this end and purpose as that which lies before us; namely, the vile remainders of enmity against God which are yet in our hearts and natures.

And it is no small evidence of a gracious soul when it is willing to search itself in this matter, and to be helped therein from a word of truth; when it is willing that the word should dive into the secret parts of the heart, and rip open whatever of evil and corruption lies therein. The prophet says of Ephraim, Hos. 10:11, “He loved to tread out the corn” he loved to work when he might eat, to have always the corn before him: but God, says he, would “cause him to plough;” a labor no less needful, though at present not so delightful. Most men love to hear of the doctrine of grace, of the pardon of sin, of free love, and suppose they find food therein; however, it is evident that they grow and thrive in the life and notion of them. But to be breaking up the fallow ground of their hearts, to be inquiring after the weeds and briers that grow in them, they delight not so much, though this be no less necessary than the other.

This path is not so beaten as that of grace, nor so trod in, though it be the only way to come to a true knowledge of grace itself. It may be some, who are wise and grown in other truths, may yet be so little skilled in searching their own hearts, that they may be slow in the perception and understanding of these things. But this sloth and neglect is to be shaken off, if we have any regard unto our own souls

 Owen, J. (n.d.). The works of John Owen. (W. H. Goold, Ed.) (Vol. 6, pp. 200–201). Edinburgh: T&T Clark.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

The Bible and the Doctrine of Sin (Hodge)

The Way of Life by [Hodge, Charles] If you read Scripture and take it seriously, you cannot get around what it teaches about the sinfulness of man.  Here’s how Charles Hodge explained it:

[The doctrine of sin] is not a doctrine taught in isolated passages. It is one of those fundamental truths which are taken for granted in almost every page of the Bible. The whole scheme of redemption supposes that man is a fallen being. Christ came to seek and to save the lost. He was announced as the Savior of sinners. His advent and work have no meaning or value but upon the assumption that we are guilty, for he came to save his people from their sins; to die the just for the unjust; to bear our sins in his own body on the tree. Those who have no sin, need no Savior; those who do not deserve death, need no Redeemer. As the doctrine of redemption pervades the Scripture, so does the doctrine of the universal sinfulness of men.

This doctrine is also assumed in all the Scriptural representations of what is necessary for admission into heaven. All men, everywhere, are commanded to repent. But repentance supposes sin. Every man must be born again, in order to see the kingdom of God; he must become a new creature; he must be renewed after the image of God. Being dead in trespasses and in sins, he must be quickened, or made partaker of a spiritual life. In short it is the uniform doctrine of the Bible, that all men need both pardon and sanctification in order to their admission to heaven. It therefore teaches that all men are sinners.

This quote is found in Hodge’s The Way of Life, chapter two.  (And, if you’re interested, it’s only $0.99 right now on Kindle!!)

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

Concerning Sin Against the Holy Spirit (Ursinus)

The Commentary of Zacharias Ursinus on the Heidelberg Catechism Zacharius Ursinus, the primary author of the Heidelberg Catechism, wrote a helpful explanation of the sin against the Holy Spirit (Mt. 12:31).  The title of one part of this section is called “Certain Rules to be observed in relation to the Sin against the Holy Ghost.”  Here they are:

1. The sin against the Holy Ghost is not found in every wicked person; but only in those who have been enlightened by the Holy Ghost, and who have been fully convinced of the truth, as Saul, Judas, etc.

2. Every sin which is against the Holy Ghost is reigning sin, and a sin against conscience, but not the reverse [e.g. sin that does not reign in a person and sin that is not against the conscience – spl]. For it may occur that some one may, either ignorantly, or even knowingly and willingly, hold certain errors, or violate some of the commandments of God, from weakness, or torture, or from fear of danger, and yet not purposely and maliciously impugn the truth, or totally fall from holiness, and continue in sensuality and a contempt of all that is sacred; but he may return unto God and repent of his sin. These forms of sin differ, therefore, as genus and species.

3. The sin against the Holy Ghost is not committed by the elect, or those who are truly converted. They can never perish; for Christ safely preserves and saves them. “They shall never perish, neither shall any man pluck them out of my hands. (John 10:28. Also, 2 Tim. 2:19. 1 Pet. 1:5. 1 John 5:15.) Hence those who sin against the Holy Ghost were never truly converted and called. They went out from us, because they were not of us.

4. No one should decide hastily or rashly concerning the sin against the Holy Ghost; yea, judgment should in no case be passed upon any one, unless it be a posteriori, for the reason that we do not know what is in the heart of man. 

 Ursinus, Z., & Williard, G. W. (1888). The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism (p. 47). Cincinnati, OH: Elm Street Printing Company.

Shane Lems
Covenant Presbyterian Church, OPC
Hammond, WI, 54015

Paul’s Devastating Exposure of Universal Sin and Guilt (Stott)

 Romans 3:19-20 makes this declaration: “Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin” (NET Bible).

I appreciate John Stott’s conclusions on this part of Romans 3:

In conclusion, how should we respond to Paul’s devastating exposure of universal sin and guilt, as we read it at the end of the twentieth century? We should not try to evade it by changing the subject and talking instead of the need for self-esteem, or by blaming our behaviour on our genes, nurturing, education or society. It is an essential part of our dignity as human beings that, however much we may have been affected by negative influences, we are not their helpless victims, but rather responsible for our conduct. Our first response to Paul’s indictment, then, should be to make it as certain as we possibly can that we have ourselves accepted this divine diagnosis of our human condition as true, and that we have fled from the just judgment of God on our sins to the only refuge there is, namely Jesus Christ who died for our sins. For we have no merit to plead and no excuse to make. We too stand before God speechless and condemned. Only then shall we be ready to hear the great ‘But now’ of verse 21, as Paul begins to explain how God has intervened through Christ and his cross for our salvation.

 Stott, J. R. W. (2001). The Message of Romans: God’s Good News for the World (pp. 104–105). Leicester, England; Downers Grove, IL: InterVarsity Press.

Shane Lems
Hammond, WI, 54015