Tuesday, April 30, 2013
Profiles in Cowardice
Have you heard the news?
Jason Collins, who played this regular season for the Celtics and Wizards, has announced to the world he was subject to unnatural, corrupting sexual desires — and that, so far from seeking help or freedom from them, he yielded to and pursued their indulgence.
The news media has overwhelming praised him for his "bravery" and "courage".
On top of that, he had to add that he was a "Christian".
ESPN report Chris Broussard, during a segment on Outside the Lines was asked his thoughts as a Christian:
Personally, I don’t believe that you can live an openly homosexual lifestyle or an openly, like premarital sex between heterosexuals. If you’re openly living that type of lifestyle, then the Bible says you know them by their fruits. It says that, you know, that’s a sin. If you’re openly living in unrepentant sin, whatever it may be, not just homosexuality, whatever it maybe, I believe that’s walking in open rebellion to God and to Jesus Christ. So I would not characterize that person as a Christian because I don’t think the bible would characterize them as a Christian.
Would you fault Chris for his response? How does his response match up with what you think the Bible teachs?
When I first heard it, I thought "Wow! I was not expecting that!"
All he did was to confess what the Bible teaches about sexual morality and about what God requires of every Christian—obedience (1 John 2:4). It was a clearer word than what you would hear in many pulpits. It was biblical. It was faithful. It was courageous.
But of course, Broussard has committed today's unpardonable sin: being a Christian out loud in public.
There was an immediate backlash. Katie McDonough at Salon.com called Broussard’s words “hateful.” Even ESPN issued a statement saying that it regretted the distraction from Jason Collins’ announcement.
So Broussard added this:
Today on OTL, as part of a larger, wide-ranging discussion on today's news, I offered my personal opinion as it relates to Christianity, a point of view that I have expressed publicly before. I realize that some people disagree with my opinion and I accept and respect that. As has been the case in the past, my beliefs have not and will not impact my ability to report on the NBA. I believe Jason Collins displayed bravery with his announcement today and I have no objection to him or anyone else playing in the NBA.
To that, ESPN felt compelled to add:
We regret that a respectful discussion of personal viewpoints became a distraction from today’s news. ESPN is fully committed to diversity and welcomes Jason Collins’ announcement.
So who was truly brave?
Of course, only Chris Broussard was to any degree brave, by to any degree indicating that he might agree with God's view of sin. He did it rather timidly, but to do it at all today is potentially to commit career hari-kiri.
Who was cowardly? Well, I have to say Chris Broussard again, for saying that "Jason Collins displayed bravery with his announcement today." How? In what universe? Surely not in America. In America, this instantly guarantees Broussard protected-martyr status. Further, how is it brave to say "I'm giving in to base desires"? I guess in a perverted way, it's a kind of bravery to dare to associate yourself with a God who so totally condemns such behavior while insisting that you intend to rebel against Him and still count on His approval... but still, I'd chose words like gall and arrogance and lunatic hubris. Not "bravery." And of course ESPN are cowards. They have to apologize for a Christian answering a question like a Christian. They have to say that "ESPN ...welcomes Jason Collins’ announcement." Why do they? What business of theirs is it to do so?
But worse, in so doing, they throw their own employee under the bus. They welcome Jason Collins' announcement — but do they welcome their employee's enjoyment of his First Amendment rights, and his conscientious practice of his own religious faith, which they have to know will surely expose him (not Collins) to excoriation and abuse?
This is our America church. What are you doing about it?
HT: Dan Phillips
Jason Collins, who played this regular season for the Celtics and Wizards, has announced to the world he was subject to unnatural, corrupting sexual desires — and that, so far from seeking help or freedom from them, he yielded to and pursued their indulgence.
The news media has overwhelming praised him for his "bravery" and "courage".
On top of that, he had to add that he was a "Christian".
ESPN report Chris Broussard, during a segment on Outside the Lines was asked his thoughts as a Christian:
Personally, I don’t believe that you can live an openly homosexual lifestyle or an openly, like premarital sex between heterosexuals. If you’re openly living that type of lifestyle, then the Bible says you know them by their fruits. It says that, you know, that’s a sin. If you’re openly living in unrepentant sin, whatever it may be, not just homosexuality, whatever it maybe, I believe that’s walking in open rebellion to God and to Jesus Christ. So I would not characterize that person as a Christian because I don’t think the bible would characterize them as a Christian.
Would you fault Chris for his response? How does his response match up with what you think the Bible teachs?
When I first heard it, I thought "Wow! I was not expecting that!"
All he did was to confess what the Bible teaches about sexual morality and about what God requires of every Christian—obedience (1 John 2:4). It was a clearer word than what you would hear in many pulpits. It was biblical. It was faithful. It was courageous.
But of course, Broussard has committed today's unpardonable sin: being a Christian out loud in public.
There was an immediate backlash. Katie McDonough at Salon.com called Broussard’s words “hateful.” Even ESPN issued a statement saying that it regretted the distraction from Jason Collins’ announcement.
So Broussard added this:
Today on OTL, as part of a larger, wide-ranging discussion on today's news, I offered my personal opinion as it relates to Christianity, a point of view that I have expressed publicly before. I realize that some people disagree with my opinion and I accept and respect that. As has been the case in the past, my beliefs have not and will not impact my ability to report on the NBA. I believe Jason Collins displayed bravery with his announcement today and I have no objection to him or anyone else playing in the NBA.
To that, ESPN felt compelled to add:
We regret that a respectful discussion of personal viewpoints became a distraction from today’s news. ESPN is fully committed to diversity and welcomes Jason Collins’ announcement.
So who was truly brave?
Of course, only Chris Broussard was to any degree brave, by to any degree indicating that he might agree with God's view of sin. He did it rather timidly, but to do it at all today is potentially to commit career hari-kiri.
Who was cowardly? Well, I have to say Chris Broussard again, for saying that "Jason Collins displayed bravery with his announcement today." How? In what universe? Surely not in America. In America, this instantly guarantees Broussard protected-martyr status. Further, how is it brave to say "I'm giving in to base desires"? I guess in a perverted way, it's a kind of bravery to dare to associate yourself with a God who so totally condemns such behavior while insisting that you intend to rebel against Him and still count on His approval... but still, I'd chose words like gall and arrogance and lunatic hubris. Not "bravery." And of course ESPN are cowards. They have to apologize for a Christian answering a question like a Christian. They have to say that "ESPN ...welcomes Jason Collins’ announcement." Why do they? What business of theirs is it to do so?
But worse, in so doing, they throw their own employee under the bus. They welcome Jason Collins' announcement — but do they welcome their employee's enjoyment of his First Amendment rights, and his conscientious practice of his own religious faith, which they have to know will surely expose him (not Collins) to excoriation and abuse?
This is our America church. What are you doing about it?
HT: Dan Phillips
Quote of the Day
“For every one hundred men who can stand adversity there is only one who can withstand prosperity.”
– Thomas Carlyle
Monday, April 29, 2013
Quote of the Day
“God would never permit any evil if he could not bring good out of evil.”
– Thomas Watson
Sunday, April 28, 2013
Uses of the Law in Psalm 119
As New Covenant believers, we are no longer under the curse of the law (Galatians 3:13). Christ’s atoning work on the cross saves us from the burden of keeping the law perfectly (Philippians 3:12-16). However, does that mean we no longer need it? What good is the law for us today?
Below are a few answers to that question from Psalm 119. This by no means is an exhaustive list; the depths of Psalm 119 could not be plumbed in an entire lifetime. Rather, think of this as a starting point for considering the uses and purposes of God’s law.
God’s Law exposes our sin.
God uses the law as a benchmark for holiness. When people wander from His commands, God’s punishment will eventually follow (vs. 21). Those who do live according to the law are contrasted with the insolent (vs. 85), wicked (vs. 95, 110), evildoers (vs. 115), foes (vs. 138-139), and persecutors with an evil purpose (150). God’s law is the standard by which man is currently, and will be ultimately, judged.
God’s Law points us to Christ.
God’s word points us to Christ by making us long for coming salvation (vs. 81). Because the weight of our own inability to keep God’s law is ever before us, we are driven to our knees. We plead for our holy God to bring the promised redeemer who will show us salvation (vs. 81-82, 123, 174). Unlike the wicked ones who know not His statues, we desire to have salvation brought near (vs. 155).
God’s Law guides us in holiness.
As strangers and sojourners in this barren land, we are not left without instructions. Just as the Old Testament Jews had Moses as their guide to the promise land, we too have been given instructions for life as we wait to enter our eternal promise land (vs. 54). God’s law shows us the path we should follow, and illumines our way through the darkness (vs. 101, 105). The law shows us how to become blessed in the Lord (vs. 1). The testimonies of the Lord serve as a guard to keep us from unnecessary afflictions (vs. 67), and they keep us from being put to shame (vs. 6, 46).
God’s Law fuels worship.
When we begin to see what Christ has done for us, how he has perfectly kept all the law of God on our behalf, then we will be driven to praise Him for His righteousness (vs. 62). God’s steadfast love (vs. 64, 159), His great mercy (vs. 156), His perfect righteousness (vs. 142), and His justice (vs. 149), are all reasons listed for praising Him. God’s holy Law helps our souls live and praise Him (vs. 175). Once we have learned His righteous rules, we will begin to praise Him with an upright heart (vs. 7).
God’s Law is a delight to His children.
When believers mature and learn that God has given His law as a blessing to us and not a burden, then His testimonies become a delight to us (vs. 24, 35, 111, 143, 174). We can praise our gracious Father because He loves us enough to keep us from harm. Eventually, just as the psalmist proclaims, we come to love the law of God (vs. 47, 48, 129, 159, 167). We cherish the law more than gold or silver (vs. 72, 127). One who observes the law will know a peace that can only come from above (vs. 165), and will taste a sweetness that can only be known through obedience (vs. 103).
As we have seen, the law of the Lord remains vitally important in the life of believers. As you reflect upon God’s law and it’s role in your life, may you be ever pressed toward Christ, molded into His image, and driven toward increasingly sweet worship of our Triune God.
Jon English Lee
PhD Student, The Southern Baptist Theological Seminary
Below are a few answers to that question from Psalm 119. This by no means is an exhaustive list; the depths of Psalm 119 could not be plumbed in an entire lifetime. Rather, think of this as a starting point for considering the uses and purposes of God’s law.
God’s Law exposes our sin.
God uses the law as a benchmark for holiness. When people wander from His commands, God’s punishment will eventually follow (vs. 21). Those who do live according to the law are contrasted with the insolent (vs. 85), wicked (vs. 95, 110), evildoers (vs. 115), foes (vs. 138-139), and persecutors with an evil purpose (150). God’s law is the standard by which man is currently, and will be ultimately, judged.
God’s Law points us to Christ.
God’s word points us to Christ by making us long for coming salvation (vs. 81). Because the weight of our own inability to keep God’s law is ever before us, we are driven to our knees. We plead for our holy God to bring the promised redeemer who will show us salvation (vs. 81-82, 123, 174). Unlike the wicked ones who know not His statues, we desire to have salvation brought near (vs. 155).
God’s Law guides us in holiness.
As strangers and sojourners in this barren land, we are not left without instructions. Just as the Old Testament Jews had Moses as their guide to the promise land, we too have been given instructions for life as we wait to enter our eternal promise land (vs. 54). God’s law shows us the path we should follow, and illumines our way through the darkness (vs. 101, 105). The law shows us how to become blessed in the Lord (vs. 1). The testimonies of the Lord serve as a guard to keep us from unnecessary afflictions (vs. 67), and they keep us from being put to shame (vs. 6, 46).
God’s Law fuels worship.
When we begin to see what Christ has done for us, how he has perfectly kept all the law of God on our behalf, then we will be driven to praise Him for His righteousness (vs. 62). God’s steadfast love (vs. 64, 159), His great mercy (vs. 156), His perfect righteousness (vs. 142), and His justice (vs. 149), are all reasons listed for praising Him. God’s holy Law helps our souls live and praise Him (vs. 175). Once we have learned His righteous rules, we will begin to praise Him with an upright heart (vs. 7).
God’s Law is a delight to His children.
When believers mature and learn that God has given His law as a blessing to us and not a burden, then His testimonies become a delight to us (vs. 24, 35, 111, 143, 174). We can praise our gracious Father because He loves us enough to keep us from harm. Eventually, just as the psalmist proclaims, we come to love the law of God (vs. 47, 48, 129, 159, 167). We cherish the law more than gold or silver (vs. 72, 127). One who observes the law will know a peace that can only come from above (vs. 165), and will taste a sweetness that can only be known through obedience (vs. 103).
As we have seen, the law of the Lord remains vitally important in the life of believers. As you reflect upon God’s law and it’s role in your life, may you be ever pressed toward Christ, molded into His image, and driven toward increasingly sweet worship of our Triune God.
Jon English Lee
PhD Student, The Southern Baptist Theological Seminary
Quote of the Day
“I simply argue that the cross should be raised again at the center of the marketplace as well as on the steeple of the church. I am recovering the claim that Jesus was not crucified in a cathedral between two candles but on a cross between two thieves; on the town’s garbage heap; at a crossroad so cosmopolitan they had to write his title in Hebrew and Latin and Greek, at the kind of place where cynics talk smut, and thieves curse, and soldiers gamble. Because that is where he died. And that is what he died for. And that is what he died about. That is where churchmen ought to be and what churchmen ought to be about.”
– George MacLeod
Saturday, April 27, 2013
Are Church Prayer Meetings Necessary?
Matthew 18: 19-20 "Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.”
The corporate mid-week church prayer meeting is all but absent in the churches of our day. The vast majority of churches no longer have one because they think it is either unpopular, irrelevant, or unnecessary.
Excuses for its cancellation abound. We often hear it said:
“The attendance is low, most people don’t come; we should not have a service that is unpopular with the people. It is a struggle for busy working people to make a mid-week prayer meeting; they don’t want it, and therefore we should cancel it.”
“Prayer meetings are irrelevant; we need to do the work of God through methods that are more relevant and impactful in meeting people’s needs and drawing them into the church. Prayer meetings are a relic of a bygone era.”
“A meeting devoted to prayer is unnecessary; we pray at church during our Sunday service and in our homes during the week, surely it is not necessary to pray more than this.”
The net result of such thinking is a dramatic reduction in corporate church prayer, to the point that prayer in the congregation is reduced to that which occurs in the morning worship, (most churches do not have an evening service on Sunday either) and focused, extended, and participatory prayer is entirely absent from the life of the church.
And yet, it is corporate, participatory, and extended prayer that is exactly what we desperately need in our day of spiritual weakness, apathy, and worldliness.
In the passage cited above, Jesus in the context is speaking of corporate church discipline, and corporate church prayer.
He expects that just as the church practices corporate discipline, that it will practice corporate prayer as well.
But must it practice it at a mid-week prayer service? Obviously, there is no command for it to do so, and it would be legalism to insist that it must. Some have prayer meetings on Sunday before or after the worship services, and some at other times.
But what must be insisted on is that the church needs to have times of focused, extended, and participatory prayer, and her failure to do so is a direct manifestation of her self sufficiency, complacency, and spiritual apathy.
We see prayer meetings of the church recorded in Acts 1:13-14, Acts 4:23-31, and in Acts 12:5,12. In each case, people did not just pray privately in their closets, but met together for corporate public prayer. The results were astounding in each case.
The early church understood the need for extended times of corporate prayer that were separate from and in addition to the regular corporate worship. We need to understand it as well. If you are thinking about canceling your prayer meeting, don’t. And if you don’t have one, start one up.
There are great benefits from doing so. Historically, revivals have begun out of corporate prayer meetings. Furthermore, they greatly deepen church unity – the people you feel the closest to, are the people you pray with the most. And most importantly, through them the Bride of Christ most intimately communes with her Lord, and receives grace from Him.
The spiritual condition of a church may be accurately gauged by her prayer meetings. If the spirit of prayer is not in the people, the minister may preach like an angel, but little will come of it. May God fill our prayer meetings with His presence, His power, and His Spirit, as His people gather to bow in His presence and seek His mercy and grace.
Pastor Max Doner
Sovereign Grace Bible Church
Lebanon, Oregon
The corporate mid-week church prayer meeting is all but absent in the churches of our day. The vast majority of churches no longer have one because they think it is either unpopular, irrelevant, or unnecessary.
Excuses for its cancellation abound. We often hear it said:
“The attendance is low, most people don’t come; we should not have a service that is unpopular with the people. It is a struggle for busy working people to make a mid-week prayer meeting; they don’t want it, and therefore we should cancel it.”
“Prayer meetings are irrelevant; we need to do the work of God through methods that are more relevant and impactful in meeting people’s needs and drawing them into the church. Prayer meetings are a relic of a bygone era.”
“A meeting devoted to prayer is unnecessary; we pray at church during our Sunday service and in our homes during the week, surely it is not necessary to pray more than this.”
The net result of such thinking is a dramatic reduction in corporate church prayer, to the point that prayer in the congregation is reduced to that which occurs in the morning worship, (most churches do not have an evening service on Sunday either) and focused, extended, and participatory prayer is entirely absent from the life of the church.
And yet, it is corporate, participatory, and extended prayer that is exactly what we desperately need in our day of spiritual weakness, apathy, and worldliness.
In the passage cited above, Jesus in the context is speaking of corporate church discipline, and corporate church prayer.
He expects that just as the church practices corporate discipline, that it will practice corporate prayer as well.
But must it practice it at a mid-week prayer service? Obviously, there is no command for it to do so, and it would be legalism to insist that it must. Some have prayer meetings on Sunday before or after the worship services, and some at other times.
But what must be insisted on is that the church needs to have times of focused, extended, and participatory prayer, and her failure to do so is a direct manifestation of her self sufficiency, complacency, and spiritual apathy.
We see prayer meetings of the church recorded in Acts 1:13-14, Acts 4:23-31, and in Acts 12:5,12. In each case, people did not just pray privately in their closets, but met together for corporate public prayer. The results were astounding in each case.
The early church understood the need for extended times of corporate prayer that were separate from and in addition to the regular corporate worship. We need to understand it as well. If you are thinking about canceling your prayer meeting, don’t. And if you don’t have one, start one up.
There are great benefits from doing so. Historically, revivals have begun out of corporate prayer meetings. Furthermore, they greatly deepen church unity – the people you feel the closest to, are the people you pray with the most. And most importantly, through them the Bride of Christ most intimately communes with her Lord, and receives grace from Him.
The spiritual condition of a church may be accurately gauged by her prayer meetings. If the spirit of prayer is not in the people, the minister may preach like an angel, but little will come of it. May God fill our prayer meetings with His presence, His power, and His Spirit, as His people gather to bow in His presence and seek His mercy and grace.
Pastor Max Doner
Sovereign Grace Bible Church
Lebanon, Oregon
Friday, April 26, 2013
Scripture In Worship
Let's do this!
From joethorn.net:
Over the past 23 years I have experienced a wide variety of worship gatherings within different denominations and theological perspectives, and one thing I have always found concerning is how little Scripture is used in corporate worship. Of course there are many exemplary churches that use Scripture well in their gatherings, but the liturgy of many churches--especially in my Baptist circles--seems to give much less time and space to the reading of Scripture.
I write this as an encouragement to those churches who have not yet discovered the value of incorporating more of the Bible into their worship services. Because God's word is what revives the soul, makes us wise, enlightens the eyes, and is the means by which God sanctifies us (Ps. 19; Jn. 17:17), we should be eager to give it a prominent place in our worship. While it is common to read the Scripture with the sermon and before the Lord's Supper, I want to suggest 5 more places in worship where the word of God can be lifted up.
The Call to WorshipI know you are tempted to start making all kind of announcements at the beginning of the service, but try to keep those to a minimum, and jump into a reading from a Psalm that sets the minds of the people on God. At Redeemer we begin with a brief greeting to the people and any newcomers, and go straight for a Psalm that was chosen in light of the passage being preached from later in the service. For us this reading can be an entire Psalm or a portion of one.
Leading into Hymns/Songs
Scripture is very helpful for making transitions between portions of the liturgy. I'm not saying we should use Scripture as filler, but as an aid in helping the congregation track with the flow of the service. For example, this morning at our worship service 1 Tim. 1:12-17 was read after one song and led us into another, "Immortal, Invisible, God Only Wise." This obviously leads well into the song, but also was "on point" with the focus of that particular worship service.
Before the Offering
The offering in many baptist churches is only preceded by a prayer. But Scripture is a great aid in this act of worship. We should use it to draw our attention to the grace and generosity of God to all men, and particularly to what he has given us in his Son. This also becomes a teachable moment where the congregation is reminded about the nature of biblical giving, as well as the motive for our giving.
As a Corporate Reading
By "corporate reading" I mean reading a text aloud, together or responsively. This is not only another opportunity to hear the word of God, but to stand together and confess the truths contained therein. By the way, check the back of your Baptist Hymnal. Look at that! Responsive readings!
As a Benediction
A benediction is a short blessing that concludes the worship gathering. This is either taken directly from Scripture, or summarizes the truths of certain passages of Scripture. Perhaps the most famous benediction in the Bible is found in the book of Numbers.
“The Lord bless you and keep you;
the Lord make his face to shine upon you and be gracious to you;
the Lord lift up his countenance upon you and give you peace.”
— Numbers 6:24-26
There are other ways of incorporating Scripture into our worship gatherings. It was common for the Puritans to read a chapter from the Old Testament and a chapter from the New Testament in their services. Find what will work best for your congregation, and bless them with more of the word.
From joethorn.net:
Over the past 23 years I have experienced a wide variety of worship gatherings within different denominations and theological perspectives, and one thing I have always found concerning is how little Scripture is used in corporate worship. Of course there are many exemplary churches that use Scripture well in their gatherings, but the liturgy of many churches--especially in my Baptist circles--seems to give much less time and space to the reading of Scripture.
I write this as an encouragement to those churches who have not yet discovered the value of incorporating more of the Bible into their worship services. Because God's word is what revives the soul, makes us wise, enlightens the eyes, and is the means by which God sanctifies us (Ps. 19; Jn. 17:17), we should be eager to give it a prominent place in our worship. While it is common to read the Scripture with the sermon and before the Lord's Supper, I want to suggest 5 more places in worship where the word of God can be lifted up.
The Call to WorshipI know you are tempted to start making all kind of announcements at the beginning of the service, but try to keep those to a minimum, and jump into a reading from a Psalm that sets the minds of the people on God. At Redeemer we begin with a brief greeting to the people and any newcomers, and go straight for a Psalm that was chosen in light of the passage being preached from later in the service. For us this reading can be an entire Psalm or a portion of one.
Leading into Hymns/Songs
Scripture is very helpful for making transitions between portions of the liturgy. I'm not saying we should use Scripture as filler, but as an aid in helping the congregation track with the flow of the service. For example, this morning at our worship service 1 Tim. 1:12-17 was read after one song and led us into another, "Immortal, Invisible, God Only Wise." This obviously leads well into the song, but also was "on point" with the focus of that particular worship service.
Before the Offering
The offering in many baptist churches is only preceded by a prayer. But Scripture is a great aid in this act of worship. We should use it to draw our attention to the grace and generosity of God to all men, and particularly to what he has given us in his Son. This also becomes a teachable moment where the congregation is reminded about the nature of biblical giving, as well as the motive for our giving.
As a Corporate Reading
By "corporate reading" I mean reading a text aloud, together or responsively. This is not only another opportunity to hear the word of God, but to stand together and confess the truths contained therein. By the way, check the back of your Baptist Hymnal. Look at that! Responsive readings!
As a Benediction
A benediction is a short blessing that concludes the worship gathering. This is either taken directly from Scripture, or summarizes the truths of certain passages of Scripture. Perhaps the most famous benediction in the Bible is found in the book of Numbers.
“The Lord bless you and keep you;
the Lord make his face to shine upon you and be gracious to you;
the Lord lift up his countenance upon you and give you peace.”
— Numbers 6:24-26
There are other ways of incorporating Scripture into our worship gatherings. It was common for the Puritans to read a chapter from the Old Testament and a chapter from the New Testament in their services. Find what will work best for your congregation, and bless them with more of the word.
Thursday, April 25, 2013
Will God Interfere With Our Free Will?
Some Christians see God as a kindly but passive observer of our choices. After all, God wouldn’t ever interfere with our free will, would He? Ask Jonah and a wry smile would come over his face.” This is how Colin Smith introduces a fictional anecdote from the life of the prophet Jonah:
Would God ever interfere with our free will?
Hmmm … let’s see.
I had made my choice. I suppressed my conscience, steeled my nerves and, by a free act of my own will, boarded the ship to Tarshish. But God would not let me go.
My will was taking me in the wrong direction. So God made an intervention, graciously messing with my rebellious heart to save me from a life wasted in disobedience.
God stepped into my life uninvited, through an unexpected storm, rolling dice, and pounding waves that pushed me down until, finally, I came to my senses and called on the Lord, only to find that He had already planned and provided for my salvation by sending a great fish.
But that was only the beginning. Having stretched myself out in ministry, I experienced a strange darkness in which I was overcome by resentment. Left to myself, I would have slouched into retirement angry with God and bitter about the events that had shaped my life. But God stepped in and showed me His compassion.
Would God interfere with our free will? I’m glad He interfered with mine! Left to myself, I would still be running from God, and who knows where I would be today? Rebellion and resentment were my foolish choice. Salvation comes from the Lord.
Would God ever interfere with our free will?
Hmmm … let’s see.
I had made my choice. I suppressed my conscience, steeled my nerves and, by a free act of my own will, boarded the ship to Tarshish. But God would not let me go.
My will was taking me in the wrong direction. So God made an intervention, graciously messing with my rebellious heart to save me from a life wasted in disobedience.
God stepped into my life uninvited, through an unexpected storm, rolling dice, and pounding waves that pushed me down until, finally, I came to my senses and called on the Lord, only to find that He had already planned and provided for my salvation by sending a great fish.
But that was only the beginning. Having stretched myself out in ministry, I experienced a strange darkness in which I was overcome by resentment. Left to myself, I would have slouched into retirement angry with God and bitter about the events that had shaped my life. But God stepped in and showed me His compassion.
Would God interfere with our free will? I’m glad He interfered with mine! Left to myself, I would still be running from God, and who knows where I would be today? Rebellion and resentment were my foolish choice. Salvation comes from the Lord.
Wednesday, April 24, 2013
Preaching God's Love in Acts?
Preaching God's Love in Acts?
By Gregory Koukl
What was the emphasis in the evangelistic preaching of the Apostles as recorded in the book of Acts? Does the record of Acts support the notion that the central focus of Christianity is one's love relationship with God and personal life enhancement? Or did these disciples of Christ focus on something else?
The list below includes every instance of evangelistic preaching in the book of Acts, a summary of content, and an analysis of emphasis.
1. Pentecost, Acts 2:14-39
Peter notes the manifestations of the Holy Spirit that all had been witnessing, then ties them to the fulfillment of prophecy of Joel about the last days. He then preaches Jesus as the Messiah--attested to by miracles and by the resurrection which was prophesied by David--and the guilt of the crowd for the crucifixion.
The emphasis is on forgiveness of sin by Jesus the Messiah. There is no mention of God's love or a relationship with Him.
2. Peter at the Gate Beautiful, Acts 3:12-26
After Peter and John healed a man lame from birth, Peter placed the blame for Jesus' death on the shoulders of the listeners. He then appealed to fulfilled prophecy and told them either to believe and return and thus receive forgiveness and times of refreshing, or be destroyed.
The emphasis is on forgiveness of sin by Jesus the Messiah. There is no mention of God's love or a relationship with Him.
3. Peter before the High Priest, Acts 4:8-12
Peter attributes the healing of the man lame from birth to Jesus the Messiah, whom the Jews had crucified, but whom God had raised from the dead. He quotes prophecy and says there is no other means of salvation but through Jesus. Peter then refuses to be silent about the Gospel.
The emphasis is on forgiveness of sin by Jesus the Messiah. There is no mention of God's love or a relationship with him.
4. Peter's Defense a Second Time before the Council, Acts 5:29-32
Peter proclaims the resurrected Christ as Prince and Savior who brings forgiveness of sin and gives the gift of the Holy Spirit. He accuses the Council of putting Jesus to death. They are so infuriated they want to kill the Apostles. Instead, on the advice of Gamaliel, the believers are flogged and released.
There is no mention of God's love or any kind of tender relationship with Him.
5. Stephen's Defense before the Council, Acts 7:1-60
Stephen recounts the history of the Jews in which they constantly rebel, rejecting God's deliverer. He accuses the Jews of being stiff-necked, resisting the Holy Spirit just as their forefathers had. He accuses them also of betraying and murdering the Righteous One, the Messiah. They are so filled with rage they murder him.
Emphasis is on the guilt of the Jews. There is no mention of God's love.
[Note: When God speaks to Saul about his future during the events surrounding Saul's conversion (Acts 9), there is no mention of an intimate relationship, only that Paul would suffer much for the sake of Christ.]
6. Peter's Message to the Household of Cornelius, Acts 10:34-43
Peter talks of the ministry of Jesus, His miracles, death on the cross, and resurrection. Peter tells the Gentiles it is his job to solemnly testify that Jesus is the One appointed by God to judge the world, that Jesus' coming was prophesied, and that belief in Him brings forgiveness of sin.
The emphasis is on Jesus, the prophesied Messiah who either brings judgment or forgives of sin. There is no mention of God's love.
7. Paul's Message to the Jews in the Synagogue at Pisidian Antioch, Acts 13:16-41
Paul preaches Jesus as the anticipated Savior, affirmed by John the Baptist, crucified by the Jews, who rose from the dead in fulfillment of prophesy. Paul then proclaims forgiveness of sin and freedom from the Law for all who believe.
Paul proclaims Jesus the prophesied Messiah crucified and resurrected. His emphasis is on forgiveness amidst warning.
8. Paul at the Areopagus in Athens, Acts 17:22-31
Paul discloses the nature of the "unknown God," One who is responsible for all creation, and in whom we all depend for our very existence. He calls all men to repent, because God has appointed a judge, a man who has risen from the dead.
Emphasis is on the nature of God, and the reality of judgment. There is no mention of relationship or God's love.
9. Paul's Defense before the Jews in Jerusalem, Acts 22:1-21
Paul gives his testimony, detailing his persecution of Christians motivated by his zeal toward God, his conversion on the road to Damascus, and how his sins were washed away in Jesus' name. When he mentions his mission to the Gentiles, however, the Jews protested violently.
Emphasis is on Paul's personal encounter with Christ, his own forgiveness from sin, and his subsequent mission. There is no offer of personal relationship with God or mention of God's love.
10. Paul's Defense before the Sanhedrin, Acts 23:1-6
Paul says he is on trial for the hope and resurrection of the dead. There is no mention of the love of God.
11. Paul's Defense before the governor, Felix, Acts 24:10-21
Paul establishes his innocence regarding the Jews' charges, then affirms the Law and the Prophets and the general resurrection of both righteous and wicked, a belief for which he says he is on trial.
There is no mention of God's love or even of forgiveness.
12. Paul before Felix and Drusilla, Acts 24:24-25
Paul speaks of righteousness, self-control, and the judgment to come which frightens Felix who then sends Paul away. There is no mention of God's love or of a personal relationship with Him.
13. Paul's Defense before the Agrippa, Acts 26:1-29
Paul gives his testimony, noting the importance of the resurrection. He tells of the commission Jesus had given him, proclaiming the Gospel with a goal of deliverance from Satanic darkness to receiving forgiveness and an inheritance from God. Paul claims his message is the same as the prophets regarding the Messiah's suffering and resurrection.
Emphasis is on the resurrection of Christ, prophetic fulfillment and forgiveness, and Paul's responsibility to preach the Gospel. There is no mention of love or a relationship with God.
The love of God is never mentioned a single time in the entire book of Acts.
By Gregory Koukl
What was the emphasis in the evangelistic preaching of the Apostles as recorded in the book of Acts? Does the record of Acts support the notion that the central focus of Christianity is one's love relationship with God and personal life enhancement? Or did these disciples of Christ focus on something else?
The list below includes every instance of evangelistic preaching in the book of Acts, a summary of content, and an analysis of emphasis.
1. Pentecost, Acts 2:14-39
Peter notes the manifestations of the Holy Spirit that all had been witnessing, then ties them to the fulfillment of prophecy of Joel about the last days. He then preaches Jesus as the Messiah--attested to by miracles and by the resurrection which was prophesied by David--and the guilt of the crowd for the crucifixion.
The emphasis is on forgiveness of sin by Jesus the Messiah. There is no mention of God's love or a relationship with Him.
2. Peter at the Gate Beautiful, Acts 3:12-26
After Peter and John healed a man lame from birth, Peter placed the blame for Jesus' death on the shoulders of the listeners. He then appealed to fulfilled prophecy and told them either to believe and return and thus receive forgiveness and times of refreshing, or be destroyed.
The emphasis is on forgiveness of sin by Jesus the Messiah. There is no mention of God's love or a relationship with Him.
3. Peter before the High Priest, Acts 4:8-12
Peter attributes the healing of the man lame from birth to Jesus the Messiah, whom the Jews had crucified, but whom God had raised from the dead. He quotes prophecy and says there is no other means of salvation but through Jesus. Peter then refuses to be silent about the Gospel.
The emphasis is on forgiveness of sin by Jesus the Messiah. There is no mention of God's love or a relationship with him.
4. Peter's Defense a Second Time before the Council, Acts 5:29-32
Peter proclaims the resurrected Christ as Prince and Savior who brings forgiveness of sin and gives the gift of the Holy Spirit. He accuses the Council of putting Jesus to death. They are so infuriated they want to kill the Apostles. Instead, on the advice of Gamaliel, the believers are flogged and released.
There is no mention of God's love or any kind of tender relationship with Him.
5. Stephen's Defense before the Council, Acts 7:1-60
Stephen recounts the history of the Jews in which they constantly rebel, rejecting God's deliverer. He accuses the Jews of being stiff-necked, resisting the Holy Spirit just as their forefathers had. He accuses them also of betraying and murdering the Righteous One, the Messiah. They are so filled with rage they murder him.
Emphasis is on the guilt of the Jews. There is no mention of God's love.
[Note: When God speaks to Saul about his future during the events surrounding Saul's conversion (Acts 9), there is no mention of an intimate relationship, only that Paul would suffer much for the sake of Christ.]
6. Peter's Message to the Household of Cornelius, Acts 10:34-43
Peter talks of the ministry of Jesus, His miracles, death on the cross, and resurrection. Peter tells the Gentiles it is his job to solemnly testify that Jesus is the One appointed by God to judge the world, that Jesus' coming was prophesied, and that belief in Him brings forgiveness of sin.
The emphasis is on Jesus, the prophesied Messiah who either brings judgment or forgives of sin. There is no mention of God's love.
7. Paul's Message to the Jews in the Synagogue at Pisidian Antioch, Acts 13:16-41
Paul preaches Jesus as the anticipated Savior, affirmed by John the Baptist, crucified by the Jews, who rose from the dead in fulfillment of prophesy. Paul then proclaims forgiveness of sin and freedom from the Law for all who believe.
Paul proclaims Jesus the prophesied Messiah crucified and resurrected. His emphasis is on forgiveness amidst warning.
8. Paul at the Areopagus in Athens, Acts 17:22-31
Paul discloses the nature of the "unknown God," One who is responsible for all creation, and in whom we all depend for our very existence. He calls all men to repent, because God has appointed a judge, a man who has risen from the dead.
Emphasis is on the nature of God, and the reality of judgment. There is no mention of relationship or God's love.
9. Paul's Defense before the Jews in Jerusalem, Acts 22:1-21
Paul gives his testimony, detailing his persecution of Christians motivated by his zeal toward God, his conversion on the road to Damascus, and how his sins were washed away in Jesus' name. When he mentions his mission to the Gentiles, however, the Jews protested violently.
Emphasis is on Paul's personal encounter with Christ, his own forgiveness from sin, and his subsequent mission. There is no offer of personal relationship with God or mention of God's love.
10. Paul's Defense before the Sanhedrin, Acts 23:1-6
Paul says he is on trial for the hope and resurrection of the dead. There is no mention of the love of God.
11. Paul's Defense before the governor, Felix, Acts 24:10-21
Paul establishes his innocence regarding the Jews' charges, then affirms the Law and the Prophets and the general resurrection of both righteous and wicked, a belief for which he says he is on trial.
There is no mention of God's love or even of forgiveness.
12. Paul before Felix and Drusilla, Acts 24:24-25
Paul speaks of righteousness, self-control, and the judgment to come which frightens Felix who then sends Paul away. There is no mention of God's love or of a personal relationship with Him.
13. Paul's Defense before the Agrippa, Acts 26:1-29
Paul gives his testimony, noting the importance of the resurrection. He tells of the commission Jesus had given him, proclaiming the Gospel with a goal of deliverance from Satanic darkness to receiving forgiveness and an inheritance from God. Paul claims his message is the same as the prophets regarding the Messiah's suffering and resurrection.
Emphasis is on the resurrection of Christ, prophetic fulfillment and forgiveness, and Paul's responsibility to preach the Gospel. There is no mention of love or a relationship with God.
The love of God is never mentioned a single time in the entire book of Acts.
Tuesday, April 23, 2013
New Testament Evangelism
There is no true evangelism without the doctrine of sin, and without an understanding of what sin is. I do not want to be unfair, but I say that a gospel which merely says “Come to Jesus”, and offers Him as a Friend, and offers a marvelous new life, without convicting of sin, is not New Testament evangelism. The essence of evangelism is to start by preaching the law; and it is because the law has not been preached that we have so much superficial evangelism . . . evangelism must start with the holiness of God, the sinfulness of man and the eternal consequences of evil and wrong-doing. It is only the man who has been brought to see his guilt in this way who flies to Christ for deliverance and redemption.
—D. Martin Lloyd-Jones
Monday, April 22, 2013
Quote of the Day
“Without the gospel, a gathering of people, though they claim otherwise, cannot be an authentic church.”
– R.C. Sproul
Sunday, April 21, 2013
Quote of the Day
“When we come to the resurrection of the Lord Jesus Christ, do we realize that it was the greatest manifestation of the energy of the strength of God’s might that the world has ever known?… From the moment God puts His hand upon a man and brings him to the new birth and new life, He continues to exert this power in him… If we are to understand this power which is working in us we must see it as it is illustrated in what God has done in Christ, in the power which he wrought in Christ when he raised him from the dead. What a display of power that was!”
-Martyn Lloyd-Jones
Saturday, April 20, 2013
Quote of the Day
“No one in the history of the world has been more inclusive of repentant sinners than Jesus and no one has been more intolerant of sin.”
– Kevin DeYoung
Friday, April 19, 2013
Quote of the Day
“I believe the highest purpose of the preacher is to faithfully exposit Scripture to his hearers. Herein lies the power of God in His church. We must not look to trendy gimmicks, manipulative methods, or shallow entertainment, but in the proclamation of biblical truth.”
– Steven Lawson
Thursday, April 18, 2013
Revivals of the Human Sort
In the late nineteenth century, writes Iain Murray, preaching of the fear of God fell on hard times. It was thought that conversion should be made simple, so that greater results might be achieved. Christians were no longer described as “God fearing”; the emphasis now was on “happy.” Charles Spurgeon was among a minority who rejected the idea, insisting that the fear of God and conviction of sin must precede any genuine happiness. The happy Christian, he believed, was one who first learned a holy fear of God.
Spurgeon had no doubt that superficial evangelism was a major contributing cause for the absence of converts of this type. Far too many ‘results’ were impermanent:
We have had plenty of revivals of the human sort, and their results have been sadly disappointing. Under excitement nominal converts have been multiplied: but where are they after a little testing? I am sadly compelled to own, so far as I can observe, there has been much sown, and very little reaped that was worth reaping. Our hopes were a flattering dream; but the apparent result has vanished like a vision in the night. But where the Spirit of God is really at work the converts stand. [Charles Spurgeon, Metropolitan Tabernacle Pulpit, 27:531.]
The Holy Ghost is come to convince of sin. It is absolutely necessary that men should be convinced of sin. The fashionable theology is – ‘Convince men of the goodness of God: show them the universal fatherhood and assure them of unlimited mercy. Win them by God’s love, but never mention his wrath against sin, or the need of an atonement, or the possibility of there being a place of punishment. Do not censure poor creatures for their failings. Do not judge and condemn. Do not search the heart or lead men to be low-spirited and sorrowful. Comfort and encourage, but never accuse and threaten. Yes, that is the way of man; but the way of the Spirit is very different. He comes on purpose to convince of sin, to make men feel that they are guilty, greatly guilty – so guilty that they are lost, ruined and undone. He comes to make sin appear sin, and to let us see its fearful consequences. He comes to wound so that no human balm can heal; to kill so that no earthly power can make us live. What is it that makes the beauty and excellence of human righteousness to wither as the green herb? Isaiah says it is ‘because the Spirit of the Lord bloweth upon it’. There is a withering work of the Holy Spirit which we must experience, or we shall never know his quickening and restoring power. This withering is a most needed experience, and just now needs much to be insisted on. Today we have so many built up who were never pulled down; so many filled who were never emptied; so many exalted who were never humbled; that I the more earnestly remind you that the Holy Ghost must convince us of sin, or we cannot be saved.
This work is most necessary, because without it there is no leading men to receive the gospel of the grace of God. We cannot make any headway with certain people because they profess faith very readily, but they are not convinced of anything. ‘Oh, yes, we are sinners, no doubt, and Christ died for sinners’: that is the free-and-easy way with which they handle heavenly mysteries, as if they were the nonsense verses of a boy’s exercise, or the stories of Mother Goose. This is all mockery, and we are weary of it, but get near a real sinner, and you have found a man you can deal with: I mean the man who is a sinner, and no mistake, and mourns in his inmost soul that he is so. In such and man you will find one who will welcome the gospel, welcome grace, and welcome a Saviour. [Metropolitan Tabernacle Pulpit, 29:125–126. ]
There is an urgent need today for the recovery of the truth about conversion. A widespread controversy on this subject would be a healthy wind to blow away a thousand lesser things. A renewed fear of God would end much worldly thinking and silence a multitude of raucous services. There has been much talk of more evangelism, and many hopes of revival, but Sourgeon would teach us that the need is to go back to first things.
—Iain Murray, The Old Evangelicalism (Banner of Truth, 2005)
Wednesday, April 17, 2013
Letting Our Light Shine in the Political Realm
From Phil Johnson at Pyromaniacs:
One of the greatest dangers of the political activism of the so-called "religious right" is this: It fosters a tendency to make enemies out of people who are supposed to be our mission-field, even while we're forming political alliances with Pharisees and false teachers.
To hear some Christians today talk, you might think that rampant sins like homosexuality and abortion in America could be solved by legislation. A hundred years ago, the pet issue was prohibition, and mainstream evangelicalism embraced the notion that outlawing liquor would solve the problem of drunkenness forever in America. It was a waste of time and energy, and it was an unhealthy diversion for evangelicals and fundamentalists during an era when the truth was under siege within the church. Lobbying for laws to change the behavior of worldly people was the last project evangelicals needed to make their prime mission in the early 20th century. Just like today. Remember Galatians 2:21: "If righteousness come by the law, then Christ is dead in vain." And Galatians 3:21: "If there had been a law given which could have given life, verily righteousness should have been by the law."
We have the true and only answer to sins like homosexuality, divorce, drug addiction, and other forms of rampant immorality. It's the glorious liberty of salvation in Christ. It's a message about the grace of God, which has accomplishes what no law could ever do. The gospel is the power of God unto salvation—Good News that truly changes hearts—and we need to proclaim that message. Politically-driven hostility against our neighbors is not the best way to let the light of the glorious gospel of Christ shine unto them.
We're like lighthouse keepers in a dark and stormy world. We've been given a mission of rescue and mercy. We can't be like James and John, who in a moment of weakness and immaturity wanted to call down fire from heaven to annihilate some unbelievers who took an opposing stance...
If you don't have a sense of deep compassion and heartfelt benevolence toward sinners, you're not letting your light shine. If you, as a redeemed sinner, look on other sinners with no feeling but disgust, that's nothing but pride. That was the very sin of the Pharisee in Luke 18:11, who "stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." And Jesus said that attitude is what kept him from being justified in God's eyes. Jesus, by contrast, "when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd."
That's the perspective it takes to be a true light in this world.
To hear some Christians today talk, you might think that rampant sins like homosexuality and abortion in America could be solved by legislation. A hundred years ago, the pet issue was prohibition, and mainstream evangelicalism embraced the notion that outlawing liquor would solve the problem of drunkenness forever in America. It was a waste of time and energy, and it was an unhealthy diversion for evangelicals and fundamentalists during an era when the truth was under siege within the church. Lobbying for laws to change the behavior of worldly people was the last project evangelicals needed to make their prime mission in the early 20th century. Just like today. Remember Galatians 2:21: "If righteousness come by the law, then Christ is dead in vain." And Galatians 3:21: "If there had been a law given which could have given life, verily righteousness should have been by the law."
We have the true and only answer to sins like homosexuality, divorce, drug addiction, and other forms of rampant immorality. It's the glorious liberty of salvation in Christ. It's a message about the grace of God, which has accomplishes what no law could ever do. The gospel is the power of God unto salvation—Good News that truly changes hearts—and we need to proclaim that message. Politically-driven hostility against our neighbors is not the best way to let the light of the glorious gospel of Christ shine unto them.
We're like lighthouse keepers in a dark and stormy world. We've been given a mission of rescue and mercy. We can't be like James and John, who in a moment of weakness and immaturity wanted to call down fire from heaven to annihilate some unbelievers who took an opposing stance...
If you don't have a sense of deep compassion and heartfelt benevolence toward sinners, you're not letting your light shine. If you, as a redeemed sinner, look on other sinners with no feeling but disgust, that's nothing but pride. That was the very sin of the Pharisee in Luke 18:11, who "stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." And Jesus said that attitude is what kept him from being justified in God's eyes. Jesus, by contrast, "when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd."
That's the perspective it takes to be a true light in this world.
Tuesday, April 16, 2013
How Can An Infinite Hell Be Just When Our Sins Are Finite?
While speaking with my brother about Christ, this question came up. How would you answer?
Here is an answer from RC Sproul:
The wisdom of this question, I would argue, is that it gets at the real horror of hell. A lake of fire is a frightening thought indeed. The greater dread, however, is the duration of hell, that it never ends. This, I suspect, is what tempts some to try to tweak the church’s historic view on hell, including everyone from John Stott to Rob Bell. Is it possible to posit a truly terrifying, painful hell that only lasts a time? Can we affirm the just judgment of God, and still hope that it will one day come to an end?
Well yes you can posit it, but in so doing you would expose a lack of understanding of the scope of the evil of our sin, and a lack of understanding of the nature of God’s judgment. Sin, the church has argued, must be punished infinitely because we sin against an infinitely holy God. The problem with taking a cookie out of the cookie jar isn’t the cookie, nor the calories. Rather it is the shaking of our fist at the God of heaven and earth. When we commit even the smallest sin we are committing what one great theologian calls “cosmic treason.” When we steal the cookie we are declaring to the God who made us, who sustains us, who daily pours out His grace on us, “I WILL NOT HAVE YOU RULE OVER ME.” Thus we stand infinitely guilty, and no amount of intensity to the sinner’s pain can trump the eternity of the sinner’s pain. As painful as it may be to admit, anything less than eternal punishment would not be just, given the depth of our depravity in rebelling against our Maker.
If, however, that still does not satisfy ones sense of justice, if we still find God less than honorable to punish the earthly sins of men with an eternity in hell, consider this. Men do not cease to sin when they die. That is, the souls in hell are still unregenerate, still captive to their sin. Indeed they are all worse than they were when they were on earth. Hell lacks the common grace of God, the restraining grace of God. It is true that even the sinners below confess that Jesus Christ is Lord, but they do so with clenched teeth, seething with rage. It is true that their knees are bowed, but only because our Lord has broken them with a rod of iron. They hate God and curse Him for eternity.
Indeed one could argue that the deepest horror of hell is not that the pain will be so intense, nor that it will endure forever, but that we will ever become less and less what we were made to be. Without His grace we will continually devolve, and continually earn His continuing wrath. We, like hell, spiral ever downward into deeper and deeper darkness, deeper and deeper evil.
Hell is too dreadful a place to think on for too long. If you are comfortable with it, if the thought of it does not make you squirm, likely you don’t understand it. Sin, however, is still more dreadful, despite how comfortable we are with it. Hell is forever.
Monday, April 15, 2013
Repentance vs Defensiveness
From Gavin Ortlund:
It seems to me that we tend to respond to accurate criticism in one of two ways: repentance or defensiveness. These two reactions are as different as heaven and hell. A defensive heart says, “but look at what I did right!” (diversion). A repentant heart says, “here specifically is what I did wrong” (honesty). A defensive heart says, “but look at what was done to me!” (distraction). A repentant heart says, “here is how I contributed to the conflict” (ownership). A defensive heart says, “it wasn’t that bad” (downplaying). A repentant heart says, “it was a big deal” (admission).
Our default mode – in and out of the church – seems to be defensiveness. I know mine is. Nothing is more natural when we feel threatened by a criticism than to divert, distract, and downplay. Its as instinctive as flinching when a punch is coming. In my experience, a heart of repentance is something I have to work at. I have to say things like, “wait a minute. Think this through. Why does this criticism hurt you the way it does? Remember your identity is in Christ. Remember you’re identity is not at stake. Relax! Is there something you can learn here?” Its a counter-intuitive feeling, like learning to use a muscle we didn’t know we had for the first time. Or better: learning to relax a muscle for the first time that we’ve always kept tight. Its a kind of paradox: an effort at relaxing, a striving to cease striving, a struggle to give up.
The gospel alone can free us for honesty, ownership, and admission, because the gospel alone destroys the sting and judgment associated with criticism. The gospel takes away the fear that drives defensiveness and frees us to openly admit our shortcomings. The gospel says, “in the place of your deepest failure and shame you are loved most tenderly.” The gospel says, “your deepest fears were already born by Christ.” The gospel says, “your sins were exposed and dealt with at the cross. The battle is already over.”
It makes me think of a man who is standing on trial before a large audience. A long list of (accurate) charges is read. Everyone is watching. And the man responds, “the charges against me are 100% true and fair. I am responsible. No one else is to blame. There is no excuse. And it is a big deal.” A man who is free to be that non-defensive is the happiest and most indestructible man in the world. He has died to himself; his identity comes from something or someone else. He is fearless.
This is what the gospel does for us. In the court of God, which matters infinitely more than any human court, we have already been tried, and through Christ we have already been acquitted. Thank you, Jesus. Help us to be so secure in your love that we are fearless to repent.
It seems to me that we tend to respond to accurate criticism in one of two ways: repentance or defensiveness. These two reactions are as different as heaven and hell. A defensive heart says, “but look at what I did right!” (diversion). A repentant heart says, “here specifically is what I did wrong” (honesty). A defensive heart says, “but look at what was done to me!” (distraction). A repentant heart says, “here is how I contributed to the conflict” (ownership). A defensive heart says, “it wasn’t that bad” (downplaying). A repentant heart says, “it was a big deal” (admission).
Our default mode – in and out of the church – seems to be defensiveness. I know mine is. Nothing is more natural when we feel threatened by a criticism than to divert, distract, and downplay. Its as instinctive as flinching when a punch is coming. In my experience, a heart of repentance is something I have to work at. I have to say things like, “wait a minute. Think this through. Why does this criticism hurt you the way it does? Remember your identity is in Christ. Remember you’re identity is not at stake. Relax! Is there something you can learn here?” Its a counter-intuitive feeling, like learning to use a muscle we didn’t know we had for the first time. Or better: learning to relax a muscle for the first time that we’ve always kept tight. Its a kind of paradox: an effort at relaxing, a striving to cease striving, a struggle to give up.
The gospel alone can free us for honesty, ownership, and admission, because the gospel alone destroys the sting and judgment associated with criticism. The gospel takes away the fear that drives defensiveness and frees us to openly admit our shortcomings. The gospel says, “in the place of your deepest failure and shame you are loved most tenderly.” The gospel says, “your deepest fears were already born by Christ.” The gospel says, “your sins were exposed and dealt with at the cross. The battle is already over.”
It makes me think of a man who is standing on trial before a large audience. A long list of (accurate) charges is read. Everyone is watching. And the man responds, “the charges against me are 100% true and fair. I am responsible. No one else is to blame. There is no excuse. And it is a big deal.” A man who is free to be that non-defensive is the happiest and most indestructible man in the world. He has died to himself; his identity comes from something or someone else. He is fearless.
This is what the gospel does for us. In the court of God, which matters infinitely more than any human court, we have already been tried, and through Christ we have already been acquitted. Thank you, Jesus. Help us to be so secure in your love that we are fearless to repent.
Sunday, April 14, 2013
Five Reasons We Don't Disciple (Part 1)
From 9Marks:
Seven years ago Christianity Today magazine asked John Stott to assess the growth of the evangelical church. This was his reply:
The answer is “growth without depth.” None of us wants to dispute the extraordinary growth of the church. But it has been largely numerical and statistical growth. And there has not been sufficient growth in discipleship that is comparable to the growth in numbers.
Sadly, seven years on, that assessment still rings true. Although our growth has been wide as the ocean, it’s often about as deep as a puddle. Why is that? What is going wrong? Over the coming months, I’m going to suggest five reasons we don’t disciple—or at least don’t disciple well.
But first, what is the biblical rationale for discipling? There are many, but the key passage is Matthew 28:18-20:
Then Jesus came to [the eleven disciples] and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you...”
Now the question is, does this command (“go and make disciples...”) apply only to the eleven disciples Jesus was speaking to? Or does it apply to every Christian disciple?
Sometimes translations give the impression that “go” is the emphasis of the command—which is how the verse came to be the catalyst for the modern missionary movement. But the main verb of the sentence is “make disciples.” One commentator puts it like this: “Jesus’ commission here is not fundamentally about mission out there somewhere else in another country. It’s a commission that makes disciple-making the normal agenda and priority of every church and every Christian disciple.”
D. A. Carson draws the same conclusion:
...the injunction is given at least to the Eleven, but to the Eleven in their own role as disciples. Therefore they are paradigms for all disciples...It is binding on all Jesus’ disciples to make others what they themselves are—disciples of Jesus Christ.
Which brings me to a troubling question. If the Lord Jesus himself has commanded every Christian to “make disciples,” why isn’t everyone doing it? What is keeping our churches from being thriving communities of disciple-makers?
Let me suggest five reasons—one now, and four to follow in future columns.
WHY DON’T WE DISCIPLE? BECAUSE WE PREACH CHEAP GRACE
You’ll remember Dietrich Bonhoeffer, the German pastor and theologian. He defined cheap grace like this:
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline. Communion without confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ.” (The Cost of Discipleship, 43-44)
When the gospel is preached in your local church, what do your people hear? Do they hear, “Of course you’ve sinned. But now everything is forgiven. Jesus paid the price for your sin. So everything’s taken care of.”
That’s okay as far as it goes. But it doesn’t go far enough. The problem is that this gospel contains no demand for discipleship. There’s no requirement for repentance. No holding out for holiness. Isn’t that at odds with Jesus’ insistence in Mark 8:34? “If anyone would come after me, let him deny himself and take up his cross and follow me.”
As the old truism goes, grace may be free—but it isn’t cheap. It cost Jesus his life. And it will cost us our lives too, if we want to follow him. The invitation may be extended to all, but only those who obey Jesus’ call—deny yourself and take up your cross—have received it.
And the question is, are we teaching this gospel in our local churches? Does our gospel contain the demand for discipleship? Or do we cough loudly over Mark 8:34, and relegate it to the small print, hoping no one will notice until after they’ve signed on the dotted line? Are we lowering the cost of discipleship in the hope that more will buy?
Another, related question: do we speak of God’s love as “unconditional”? If we do, we unwittingly contribute to the problem of cheap grace. Because in one sense, God’s love isn’t unconditional at all. Listen to what David Powlison says here:
“While it’s true that God’s love does not depend upon what you do, it very much depends on what Jesus Christ did for you. In that sense, it is highly conditional. It cost Jesus his life.” (God’s Love: Better than Unconditional, 11)
If we fail to teach the “conditionality” of God’s love, we’ll serve up cheap grace. Grace that requires no radical obedience, only a sleepy nod. Grace that cannot stir, only sedate.
The gospel is not conditional (“If you obey me, I will love you”). But neither is it unconditional (“I love you regardless of whether you obey me.”). The gospel is contra-conditional (“I love you even though you haven’t obeyed me, because my Son did.”). And the obedience of the Son on our behalf moves us to love and obey. As Jesus said, “If you love me, you will obey my commands” (John 14:15).
My fear is that in our evangelistic desire to get “decisions” from people, we may have rendered many of those “decisions” meaningless. It is one thing to “pray the prayer,” another thing entirely to repent and believe. It is much easier to tread the sawdust trail than to walk the Calvary road.
HOW CAN WE MAKE GRACE “MORE EXPENSIVE”?
So what should we do (if I can put it this way) to make grace more expensive?
First, when we preach the gospel, it is tempting to preach only the identity and mission of Christ (“Jesus is the Son of God and he died for sinners like you.”). But we must also preach his call: “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Mark 8:34).
Let none of our congregation be in any doubt: a Christian demonstrates that fact by denying self and taking up their cross. That means that in our gospel preaching, we must not forget the way Jesus himself preached the gospel. He called people to repent as well as believe (Mark 1:15). The two are inseparable. We must never drive a wedge between them in our preaching, as if “belief” is necessary to make someone a Christian, and then “repentance” is an optional extra for the really keen Christians. Neither are negotiable.
Second, when people ask us how they know they are truly in Christ, let’s not point to a prayer prayed, or an aisle walked. The biblical grounds for assurance is our continuing walk along the Calvary road, bearing the cross of shame, and also bearing fruit in keeping with repentance (Matt. 3:8).
Cheap grace may be easier to “buy.” It may help our churches to fill. But we will watch them fill with people who aren’t disciples, don’t particularly want to be, and therefore have no desire to disciple others. We will have created a culture where discipleship is essentially irrelevant.
Next time, I’ll suggest a second reason we don’t disciple.
Barry Cooper is the author or co-author of Christianity Explored, Discipleship Explored, One Life, The Real Jesus, and If You Could Ask God One Question. He blogs at Future Perfect, Present Tense and is helping to plant Trinity West Church in Shepherd's Bush, London.
Seven years ago Christianity Today magazine asked John Stott to assess the growth of the evangelical church. This was his reply:
The answer is “growth without depth.” None of us wants to dispute the extraordinary growth of the church. But it has been largely numerical and statistical growth. And there has not been sufficient growth in discipleship that is comparable to the growth in numbers.
Sadly, seven years on, that assessment still rings true. Although our growth has been wide as the ocean, it’s often about as deep as a puddle. Why is that? What is going wrong? Over the coming months, I’m going to suggest five reasons we don’t disciple—or at least don’t disciple well.
But first, what is the biblical rationale for discipling? There are many, but the key passage is Matthew 28:18-20:
Then Jesus came to [the eleven disciples] and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you...”
Now the question is, does this command (“go and make disciples...”) apply only to the eleven disciples Jesus was speaking to? Or does it apply to every Christian disciple?
Sometimes translations give the impression that “go” is the emphasis of the command—which is how the verse came to be the catalyst for the modern missionary movement. But the main verb of the sentence is “make disciples.” One commentator puts it like this: “Jesus’ commission here is not fundamentally about mission out there somewhere else in another country. It’s a commission that makes disciple-making the normal agenda and priority of every church and every Christian disciple.”
D. A. Carson draws the same conclusion:
...the injunction is given at least to the Eleven, but to the Eleven in their own role as disciples. Therefore they are paradigms for all disciples...It is binding on all Jesus’ disciples to make others what they themselves are—disciples of Jesus Christ.
Which brings me to a troubling question. If the Lord Jesus himself has commanded every Christian to “make disciples,” why isn’t everyone doing it? What is keeping our churches from being thriving communities of disciple-makers?
Let me suggest five reasons—one now, and four to follow in future columns.
WHY DON’T WE DISCIPLE? BECAUSE WE PREACH CHEAP GRACE
You’ll remember Dietrich Bonhoeffer, the German pastor and theologian. He defined cheap grace like this:
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline. Communion without confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ.” (The Cost of Discipleship, 43-44)
When the gospel is preached in your local church, what do your people hear? Do they hear, “Of course you’ve sinned. But now everything is forgiven. Jesus paid the price for your sin. So everything’s taken care of.”
That’s okay as far as it goes. But it doesn’t go far enough. The problem is that this gospel contains no demand for discipleship. There’s no requirement for repentance. No holding out for holiness. Isn’t that at odds with Jesus’ insistence in Mark 8:34? “If anyone would come after me, let him deny himself and take up his cross and follow me.”
As the old truism goes, grace may be free—but it isn’t cheap. It cost Jesus his life. And it will cost us our lives too, if we want to follow him. The invitation may be extended to all, but only those who obey Jesus’ call—deny yourself and take up your cross—have received it.
And the question is, are we teaching this gospel in our local churches? Does our gospel contain the demand for discipleship? Or do we cough loudly over Mark 8:34, and relegate it to the small print, hoping no one will notice until after they’ve signed on the dotted line? Are we lowering the cost of discipleship in the hope that more will buy?
Another, related question: do we speak of God’s love as “unconditional”? If we do, we unwittingly contribute to the problem of cheap grace. Because in one sense, God’s love isn’t unconditional at all. Listen to what David Powlison says here:
“While it’s true that God’s love does not depend upon what you do, it very much depends on what Jesus Christ did for you. In that sense, it is highly conditional. It cost Jesus his life.” (God’s Love: Better than Unconditional, 11)
If we fail to teach the “conditionality” of God’s love, we’ll serve up cheap grace. Grace that requires no radical obedience, only a sleepy nod. Grace that cannot stir, only sedate.
The gospel is not conditional (“If you obey me, I will love you”). But neither is it unconditional (“I love you regardless of whether you obey me.”). The gospel is contra-conditional (“I love you even though you haven’t obeyed me, because my Son did.”). And the obedience of the Son on our behalf moves us to love and obey. As Jesus said, “If you love me, you will obey my commands” (John 14:15).
My fear is that in our evangelistic desire to get “decisions” from people, we may have rendered many of those “decisions” meaningless. It is one thing to “pray the prayer,” another thing entirely to repent and believe. It is much easier to tread the sawdust trail than to walk the Calvary road.
HOW CAN WE MAKE GRACE “MORE EXPENSIVE”?
So what should we do (if I can put it this way) to make grace more expensive?
First, when we preach the gospel, it is tempting to preach only the identity and mission of Christ (“Jesus is the Son of God and he died for sinners like you.”). But we must also preach his call: “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Mark 8:34).
Let none of our congregation be in any doubt: a Christian demonstrates that fact by denying self and taking up their cross. That means that in our gospel preaching, we must not forget the way Jesus himself preached the gospel. He called people to repent as well as believe (Mark 1:15). The two are inseparable. We must never drive a wedge between them in our preaching, as if “belief” is necessary to make someone a Christian, and then “repentance” is an optional extra for the really keen Christians. Neither are negotiable.
Second, when people ask us how they know they are truly in Christ, let’s not point to a prayer prayed, or an aisle walked. The biblical grounds for assurance is our continuing walk along the Calvary road, bearing the cross of shame, and also bearing fruit in keeping with repentance (Matt. 3:8).
Cheap grace may be easier to “buy.” It may help our churches to fill. But we will watch them fill with people who aren’t disciples, don’t particularly want to be, and therefore have no desire to disciple others. We will have created a culture where discipleship is essentially irrelevant.
Next time, I’ll suggest a second reason we don’t disciple.
Barry Cooper is the author or co-author of Christianity Explored, Discipleship Explored, One Life, The Real Jesus, and If You Could Ask God One Question. He blogs at Future Perfect, Present Tense and is helping to plant Trinity West Church in Shepherd's Bush, London.
Saturday, April 13, 2013
When Faith Is and Isn't Real
From 9 Marks:
When people pursue faith in an unbiblical way, false converts are made, and the world is misled about what it means to follow Jesus. Pastors, therefore, need to keep an eye out for false faith, that they might separate the false from the true:
1. True faith is not deedless, but shows itself in deeds.
James asks what kind of faith is saving by asking about faith’s relationship to deeds. “You believe that there is one God. Good! Even the demons believe that—and shudder” (James 2:19). According to this passage, knowing the truth is not enough. It is possible to know about the truth, and be deceived. So mere knowledge does not equate to a real saving faith. Rather, true faith shows itself in deeds.
2. It is not faith in yourself, but in God.
Walk into any Christian bookstore and you’ll see bestselling Christian books with self-help advice. Westerners today love talk of the God within. Yet we cannot save ourselves: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved” (Eph. 2:4-5). Following ourselves and believing in ourselves will not result in eternal life, but eternal death.
3. It is not faith in heritage, but in Christ.
Growing up in a Christian home is not what saves you. Having grandparents who are saved is not what saves you. If anyone had reason to place their faith in heritage it was Paul—“circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews,” and on and on he goes (Phil. 3:4-11). But all this is rubbish, he concludes—our heritage does not save us. Christ does.
4. It is not faith in faith, but in Christ’s completed work.
Much so-called Christian TV and radio programming today panders to what peoples' "itching ears" want to hear: the promise of earthly gain. Over and over again we hear the testimonies of businessmen who "turned on to Jesus" and saw their businesses double. “If you don’t have these things,” people are told, “it’s because you are not believing hard enough. So believe harder!” Notice two problems here: stuff (not Christ) is the end, and looking inward (instead of outward at Christ) is the means. Sadly, people take their eyes off of Christ’s finished work on the cross, and put them on themselves. But true faith does not look to itself, it looks to Christ, his work on the cross, a sacrifice that we know God accepted because he raised him from the dead.
5. It does not fail to repent, but changes direction.
Apart from repentance, faith is not real and it is not saving. There are many people who say they believe in Jesus, but nothing has changed in their lives. They refuse to renounce the old way of living. Repentance is not just feeling sorry for sin. Anyone can feel bad about sin. True repentance begins with sorrow, seeks forgiveness, and then culminates in a change of direction. A person turns around and starts walking the other way.
Real saving faith is repentance and trust in Jesus Christ as a living person for forgiveness of sins and eternal life with God.
It is full reliance on Christ. He is the object.
It is the way of surrender, and evidences itself as real by the authentic crop it produces.
Friday, April 12, 2013
What Does the President of the United States Believe about Infants Born Alive after a Botched Abortion?
As momentum builds for ending the media’s refusal to cover the facts about the horrific Kermit Gosnell abortion-mill case, I think it’s worth remembering that President Obama dealt for several years with the question of whether or not infants should be protected when born alive after a failed abortion. Here is one quote:
[I]f we’re placing a burden on the doctor that says you have to keep alive a previable child as long as possible and give them as much medical attention as—as is necessary to try to keep that child alive, then we’re probably crossing the line in terms of unconstitutionality.
—Senator Barack Obama, March 30, 2001, arguing against the the Born Alive Act before the Illinois General Assembly
Even though as a candidate for president Mr. Obama offered multiple explanations for his consistent votes against the Born Alive Act—explanations which don’t stand up to the historical reality—his record speaks for itself:
IL Senate 2001 (Senate Bill 1095, Born Alive Infant Protection Act)
•Senator Obama voted “no” in the Senate Judiciary Committee (March 28, 2001)
•Senator Obama argued against the bill on the IL Senate floor (March 30, 2001) (see pp. 84-90 of this PDF)
•Senator Obama voted “present” for the bill (March 30, 2001)
IL Senate 2002 (Senate Bill 1662, Born Alive Infant Protection Act)
•Senator Obama voted “no” vote in the Senate Judiciary Committee (March 6, 2002)
•Senator Obama argued against the bill on the IL Senate floor (April 4, 2002) (see pp. 28-35 of this PDF)
•Senator Obama voted “no” for the bill (April 4, 2002)
IL Senate 2003 (Senate Bill 1082, Born Alive Infant Protection Act)
•Senator Obama, who chaired the Health and Human Services Committee, held the bill from receiving a committee vote and stopped the senate’s sponsor from adding the federal act’s clarification paragraph, which made the bills absolutely identical.
[I]f we’re placing a burden on the doctor that says you have to keep alive a previable child as long as possible and give them as much medical attention as—as is necessary to try to keep that child alive, then we’re probably crossing the line in terms of unconstitutionality.
—Senator Barack Obama, March 30, 2001, arguing against the the Born Alive Act before the Illinois General Assembly
Even though as a candidate for president Mr. Obama offered multiple explanations for his consistent votes against the Born Alive Act—explanations which don’t stand up to the historical reality—his record speaks for itself:
IL Senate 2001 (Senate Bill 1095, Born Alive Infant Protection Act)
•Senator Obama voted “no” in the Senate Judiciary Committee (March 28, 2001)
•Senator Obama argued against the bill on the IL Senate floor (March 30, 2001) (see pp. 84-90 of this PDF)
•Senator Obama voted “present” for the bill (March 30, 2001)
IL Senate 2002 (Senate Bill 1662, Born Alive Infant Protection Act)
•Senator Obama voted “no” vote in the Senate Judiciary Committee (March 6, 2002)
•Senator Obama argued against the bill on the IL Senate floor (April 4, 2002) (see pp. 28-35 of this PDF)
•Senator Obama voted “no” for the bill (April 4, 2002)
IL Senate 2003 (Senate Bill 1082, Born Alive Infant Protection Act)
•Senator Obama, who chaired the Health and Human Services Committee, held the bill from receiving a committee vote and stopped the senate’s sponsor from adding the federal act’s clarification paragraph, which made the bills absolutely identical.
Thursday, April 11, 2013
Pulpit Priority
John Calvin believed that biblical preaching must occupy the chief place in the worship service. What God has to say to man is infinitely more important than what man has to say to God. If the congregation is to worship properly, if believers are to be edified, if the lost are to be converted, God’s Word must be exposited. Nothing must crowd the Scriptures out of the chief place in the public gathering.
The primacy of biblical preaching in Calvin’s thought was undeniable: “Wherever we see the Word of God purely preached and heard, and the sacraments administered according to Christ’s institution, there, it is not to be doubted, a church of God exists.”22 On the other hand, “An assembly in which the preaching of heavenly doctrine is not heard does not deserve to be reckoned a church.”23 In short, Calvin held that Bible exposition should occupy the primary place in the worship service, meaning that preaching is the primary role of the minister.[1]
22 Calvin, Institutes of the Christian Religion, Vol. II, trans. Ford Lewis Battles (Philadelphia, PA: Westminster Press, 1960), 1,023.
23 Calvin, Commentary on the Book of the Prophet Isaiah, Vol. 3, trans. William Pringle (Grand Rapids, MI: Baker Books, 1979 reprint), 213.
[1] Steven J. Lawson, The Expository Genius of John Calvin (Lake Mary, FL: Reformation Trust Publishing, 2007), 30.
Wednesday, April 10, 2013
The Bottom Line of Christian Ministry
From H.B. Charles Jr:
In the business world, the bottom line is the last line of a financial statement that shows profit and loss. It is about whether the company is earning or losing money. And, as they say, the bottom line is the bottom line.
Every field of life and labor has a bottom line. In business, it is making money, earning profits, and increasing revenue. In education, it is passing tests, making grades, or earning a degree. In sports, it is winning games, awards, and championships. Everything has a bottom line.
What is the bottom line of Christian ministry?
You would think the answer to this question would be assumed. A ground ball. A no-brainer. Unfortunately, many pastors and churches suffer from an identity crisis, a lack of gospel mission, and misplaced priorities. We need to get back to the basics.
In 2 Timothy 2:15, Paul says, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handing the word of truth” (ESV).
The bottom line of Christian ministry is to please God in everything you do. Ultimately, the only thing that truly matters is whether or not you will be able to end your ministry by hearing the Lord say, “Well, done, good and faithful servant” (Matt. 25:21).
God pleasing ministry requires personal earnestness.
Paul instructs, “Do your best to present yourself to God as one approved” (2 Tim. 2:15a). Christian ministry deserves your best. You should live and minister with the blood-earnest conviction that if it bears God’s name, it deserves your best. The goal is to present yourself to God as one approved. God is the final, ultimate judge of the success or failure of your ministry. He is our target audience.
Note that Paul did not challenge Timothy to be better than anybody else. He says, “Do your best…” You don’t have to compare yourself with others, compete with others, or come in ahead of others. Just give God your best – nothing more, nothing less, nothing else. If you give God your best, it will sustain you when the work is difficult, frustrating, and tiresome. And you will be an approved workman.
God pleasing ministry requires ministerial excellence.
As Christian workmen, we must be on guard against ministerial sloth. Ministers often fail not because of a lack of giftedness, opportunity, or resources. We fail many times because we are lazy about the things of God. Godly living, humble service, wise leadership, unconditional love, steadfast endurance, sound doctrine, intercessory prayer is hard work.
Paul exhorts Timothy to be “a worker who has not need to be ashamed.” The concern is about shame before God, not man. You can be a smashing success with man and a horrible failure with God. You can be a famous minister and yet stand before the Lord and have to introduce yourself (Matt. 7:21-23). So live and teach as a workman that can present his finished work to God without shame.
God-pleasing ministry requires faithful exposition.
The pastor’s primary and central work is stated in 2 Timothy 4:2a: “preach the word.” The imperative is all-important: “preach.” So is the object: “the word.” We must not preach personal opinion, trendy theology, political viewpoints, motivational speeches, self-help advice, popular psychology, or sociological theories. We are called to preach the word of God and the testimony of Jesus Christ. To do this faithfully we must be “rightly handing the word of truth” (2 Tim. 2:15c).
God’s word is marked “Handle With Care.” The way you handle God’s word is the way God will handle you. Proverbs 30:5-6 says: “Every word of God proves true; he is a shield to those who take refuge in him. Do not add to his words, lest he rebuke you and you be found a liar.” So labor not to mishandle God’s word. Cut it straight. Don’t add to the word. Tell the truth on God! Fully give yourself to diligently explain and exhort the truth of scripture to the glory of God.
In the business world, the bottom line is the last line of a financial statement that shows profit and loss. It is about whether the company is earning or losing money. And, as they say, the bottom line is the bottom line.
Every field of life and labor has a bottom line. In business, it is making money, earning profits, and increasing revenue. In education, it is passing tests, making grades, or earning a degree. In sports, it is winning games, awards, and championships. Everything has a bottom line.
What is the bottom line of Christian ministry?
You would think the answer to this question would be assumed. A ground ball. A no-brainer. Unfortunately, many pastors and churches suffer from an identity crisis, a lack of gospel mission, and misplaced priorities. We need to get back to the basics.
In 2 Timothy 2:15, Paul says, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handing the word of truth” (ESV).
The bottom line of Christian ministry is to please God in everything you do. Ultimately, the only thing that truly matters is whether or not you will be able to end your ministry by hearing the Lord say, “Well, done, good and faithful servant” (Matt. 25:21).
God pleasing ministry requires personal earnestness.
Paul instructs, “Do your best to present yourself to God as one approved” (2 Tim. 2:15a). Christian ministry deserves your best. You should live and minister with the blood-earnest conviction that if it bears God’s name, it deserves your best. The goal is to present yourself to God as one approved. God is the final, ultimate judge of the success or failure of your ministry. He is our target audience.
Note that Paul did not challenge Timothy to be better than anybody else. He says, “Do your best…” You don’t have to compare yourself with others, compete with others, or come in ahead of others. Just give God your best – nothing more, nothing less, nothing else. If you give God your best, it will sustain you when the work is difficult, frustrating, and tiresome. And you will be an approved workman.
God pleasing ministry requires ministerial excellence.
As Christian workmen, we must be on guard against ministerial sloth. Ministers often fail not because of a lack of giftedness, opportunity, or resources. We fail many times because we are lazy about the things of God. Godly living, humble service, wise leadership, unconditional love, steadfast endurance, sound doctrine, intercessory prayer is hard work.
Paul exhorts Timothy to be “a worker who has not need to be ashamed.” The concern is about shame before God, not man. You can be a smashing success with man and a horrible failure with God. You can be a famous minister and yet stand before the Lord and have to introduce yourself (Matt. 7:21-23). So live and teach as a workman that can present his finished work to God without shame.
God-pleasing ministry requires faithful exposition.
The pastor’s primary and central work is stated in 2 Timothy 4:2a: “preach the word.” The imperative is all-important: “preach.” So is the object: “the word.” We must not preach personal opinion, trendy theology, political viewpoints, motivational speeches, self-help advice, popular psychology, or sociological theories. We are called to preach the word of God and the testimony of Jesus Christ. To do this faithfully we must be “rightly handing the word of truth” (2 Tim. 2:15c).
God’s word is marked “Handle With Care.” The way you handle God’s word is the way God will handle you. Proverbs 30:5-6 says: “Every word of God proves true; he is a shield to those who take refuge in him. Do not add to his words, lest he rebuke you and you be found a liar.” So labor not to mishandle God’s word. Cut it straight. Don’t add to the word. Tell the truth on God! Fully give yourself to diligently explain and exhort the truth of scripture to the glory of God.
Tuesday, April 9, 2013
Can You Be A Christian and Not Love Jesus?
Can a person truly be a member of God’s family and yet not be characterized by a love for Christ? Or to put it more directly, Can you be a Christian and not love Jesus?
The Free Grace advocate, in order to be consistent with the non-lordship system, must answer “yes” to this question. Thus, in his book Absolutely Free!, Zane Hodges vehemently rejects the assertion “that no true Christian fails to love God” (p. 130), accusing those who hold this belief as teaching a form of works-salvation. In the words of Hodges, “The scriptural revelation knows nothing of a doctrine in which Christian love for God is guaranteed by the mere fact that one is a Christian” (p. 131).
In other words, according to Free Grace, you can be a Christian and not love Jesus.
The Free Grace position is perhaps best illustrated by an example given by Zane Hodges. This quote comes from a message that Hodges delivered at the Church of the Open Door, pastored by G. Michael Cocoris. The series of tapes is entitled, “Great Themes in the Book of Hebrews.” The online source for this quote, along with several other similar quotes, comes from here.
I have a friend, and more than a friend, a man who labored with me side by side in the ministry of God’s Word in the little group that has become __________ Bible chapel and this friend has fallen away from the Christian faith. He graduated from Bob Jones University and from Dallas Theological Seminary. And about the time when he and his wife left Dallas his wife contracted a very serious illness which over the years got progressively worse until she was reduced to being a complete invalid, and after the death of his wife I visited my friend (who now lives in the Midwest and who teaches Ancient History in a secular university).
And as we sat in the living room together, face to face, he told me very frankly but graciously that he no longer claimed to be a Christian at all, that he no longer believed the things that he once preached and taught, and the situation was even worse than he described because I heard through others that in the classroom on the university campus he often mocked and ridiculed the Christian faith. As I sat in that living room I was very painfully aware that it was impossible for me to talk that man into changing his mind. It was impossible for me to talk him back to the conviction he had once held. It was impossible for me to renew him to repentance. You want to find someone harder to deal with than an unsaved person? Find a person like that….
Oh how disgraceful for a man to have known the truth and proclaimed the truth and then to deny the truth! He has put the Son of God to an open shame! Well you say, “I guess he’s headed for hell, right? I guess he’s headed for eternal damnation. He’s renounced his Christian faith.” Wait a minute. I didn’t say that, and neither does the writer of Hebrews. Let me remind you that Jesus said, “I am the bread of life. He that cometh to Me shall never hunger and he that believeth on Me shall never thirst.” And He also said, “He that cometh to Me I shall in no wise cast out.”… God’s will is that He lose no one (John 6:37-40). He has never lost anyone and He never will! And I grieve because my friend and brother has lost his faith but Christ has not lost him. He has lost his faith but Christ has not lost him! Do you believe in the grace of God? (emphasis added)
That is an astounding conclusion, especially in light of the New Testament’s emphasis on the perseverance of true faith and the dangers of apostasy. Nonetheless, it is statements like this that characterize the “Free Grace” (non-lordship) position, and help underscore the need for a biblical response.
By contrast, the lordship view asserts that all true believers will be marked by a genuine and life-long love for their Savior.
Those who do not love Jesus demonstrate that they are not truly Christians. A person might give intellectual assent to the facts of the gospel, but if his life is void of love for Christ, he is still lost in his sins. As Paul said in 1 Corinthians 16:22, “If anyone does not love the Lord, he is to be accursed.”
There are many places in Scripture where this point could be defended. Of these, one of the most straightforward is John 8:42. In this passage Jesus Himself makes the issue unmistakably clear. Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.”
The weight of our Lord’s words settles the issue: Those who do not love Christ are not part of the family of God. And how can we know if we love Christ? Later in the gospel of John, our Lord answers this question as well.
John 14:15: “If you love me you will keep My commandments.”
And also John 15:14: “You are My friends if you do what I command you.”
According to the lordship view, repentance is a divinely-initiated, divinely-empowered, divinely-enabled change of heart, a turning from love for sin and self to love for Christ. It is not a human work, but is a gift from God (2 Tim. 2:25), in which He changes the sinner’s heart at the moment of regeneration.
If this change of heart has not occurred, then regeneration has not taken place either. But if regeneration has occurred, then the heart has also been changed. And if the heart has been transformed, it will evidence itself in a life of love for Christ and obedience to Him (the “fruits of repentance”—cf. Luke 3:8; Acts 26:20).
If there is no obedience, John 14:15 says that it betrays a lack of love for Christ. If there is no love for Christ, John 8:42 says that God cannot be your Father. And if God is not your Father, then you are not saved. In fact, if God is not your Father, your father is the devil, as Jesus makes clear just a couple verses later in John 8:44.
This is the essence of lordship salvation (coming straight from the gospel of John).
As the apostle John wrote elsewhere, “By this we know that we have come to know Him, if we keep His commandments. The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.” (1 John 2:3–6)
The Free Grace advocate, in order to be consistent with the non-lordship system, must answer “yes” to this question. Thus, in his book Absolutely Free!, Zane Hodges vehemently rejects the assertion “that no true Christian fails to love God” (p. 130), accusing those who hold this belief as teaching a form of works-salvation. In the words of Hodges, “The scriptural revelation knows nothing of a doctrine in which Christian love for God is guaranteed by the mere fact that one is a Christian” (p. 131).
In other words, according to Free Grace, you can be a Christian and not love Jesus.
The Free Grace position is perhaps best illustrated by an example given by Zane Hodges. This quote comes from a message that Hodges delivered at the Church of the Open Door, pastored by G. Michael Cocoris. The series of tapes is entitled, “Great Themes in the Book of Hebrews.” The online source for this quote, along with several other similar quotes, comes from here.
I have a friend, and more than a friend, a man who labored with me side by side in the ministry of God’s Word in the little group that has become __________ Bible chapel and this friend has fallen away from the Christian faith. He graduated from Bob Jones University and from Dallas Theological Seminary. And about the time when he and his wife left Dallas his wife contracted a very serious illness which over the years got progressively worse until she was reduced to being a complete invalid, and after the death of his wife I visited my friend (who now lives in the Midwest and who teaches Ancient History in a secular university).
And as we sat in the living room together, face to face, he told me very frankly but graciously that he no longer claimed to be a Christian at all, that he no longer believed the things that he once preached and taught, and the situation was even worse than he described because I heard through others that in the classroom on the university campus he often mocked and ridiculed the Christian faith. As I sat in that living room I was very painfully aware that it was impossible for me to talk that man into changing his mind. It was impossible for me to talk him back to the conviction he had once held. It was impossible for me to renew him to repentance. You want to find someone harder to deal with than an unsaved person? Find a person like that….
Oh how disgraceful for a man to have known the truth and proclaimed the truth and then to deny the truth! He has put the Son of God to an open shame! Well you say, “I guess he’s headed for hell, right? I guess he’s headed for eternal damnation. He’s renounced his Christian faith.” Wait a minute. I didn’t say that, and neither does the writer of Hebrews. Let me remind you that Jesus said, “I am the bread of life. He that cometh to Me shall never hunger and he that believeth on Me shall never thirst.” And He also said, “He that cometh to Me I shall in no wise cast out.”… God’s will is that He lose no one (John 6:37-40). He has never lost anyone and He never will! And I grieve because my friend and brother has lost his faith but Christ has not lost him. He has lost his faith but Christ has not lost him! Do you believe in the grace of God? (emphasis added)
That is an astounding conclusion, especially in light of the New Testament’s emphasis on the perseverance of true faith and the dangers of apostasy. Nonetheless, it is statements like this that characterize the “Free Grace” (non-lordship) position, and help underscore the need for a biblical response.
By contrast, the lordship view asserts that all true believers will be marked by a genuine and life-long love for their Savior.
Those who do not love Jesus demonstrate that they are not truly Christians. A person might give intellectual assent to the facts of the gospel, but if his life is void of love for Christ, he is still lost in his sins. As Paul said in 1 Corinthians 16:22, “If anyone does not love the Lord, he is to be accursed.”
There are many places in Scripture where this point could be defended. Of these, one of the most straightforward is John 8:42. In this passage Jesus Himself makes the issue unmistakably clear. Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.”
The weight of our Lord’s words settles the issue: Those who do not love Christ are not part of the family of God. And how can we know if we love Christ? Later in the gospel of John, our Lord answers this question as well.
John 14:15: “If you love me you will keep My commandments.”
And also John 15:14: “You are My friends if you do what I command you.”
According to the lordship view, repentance is a divinely-initiated, divinely-empowered, divinely-enabled change of heart, a turning from love for sin and self to love for Christ. It is not a human work, but is a gift from God (2 Tim. 2:25), in which He changes the sinner’s heart at the moment of regeneration.
If this change of heart has not occurred, then regeneration has not taken place either. But if regeneration has occurred, then the heart has also been changed. And if the heart has been transformed, it will evidence itself in a life of love for Christ and obedience to Him (the “fruits of repentance”—cf. Luke 3:8; Acts 26:20).
If there is no obedience, John 14:15 says that it betrays a lack of love for Christ. If there is no love for Christ, John 8:42 says that God cannot be your Father. And if God is not your Father, then you are not saved. In fact, if God is not your Father, your father is the devil, as Jesus makes clear just a couple verses later in John 8:44.
This is the essence of lordship salvation (coming straight from the gospel of John).
As the apostle John wrote elsewhere, “By this we know that we have come to know Him, if we keep His commandments. The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.” (1 John 2:3–6)
Monday, April 8, 2013
Peace Without Misery
Sometimes we are inclined to think that a great portion of American revivalism has been more a curse than a blessing, because it has led thousands to a kind of peace before they have known their misery; restoring the prodigal to the Father’s house, and never making him say, ‘Father, I have sinned.’ The old-fashioned sense of sin is despised . . . The consequence is that men leap into religion and then leap out again. Unhumbled they come into the church, unhumbled they remain in it, and unhumbled they go from it.
—Charles Spurgeon, quoted in Iain Murray, The Old Evangelicalism (Banner of Truth, 2005)
—Charles Spurgeon, quoted in Iain Murray, The Old Evangelicalism (Banner of Truth, 2005)
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