A Summary of Doctrine

I was recently asked to write out a summary of what I believe. My immediate thought was something like “What? How in the world could I do that briefly? Is it even possible to do so?” Upon further thought I began to come around to the idea thinking it’d be a good exercise for me to state succinctly what I believe. After all if I cannot state it briefly do I really know it? Normally I’d encourage a more lengthy statement on each of the following paragraphs, but for me this proved to be an encouragement.

What follows is what I wrote out. Be sure to note, this is not the totality of what I believe, but it does form an adequate summary. May it encourage you and lead you to deeper study and stronger praise of the God we love.

1) Doctrine of God: it all starts here. If we move ahead too quickly we have no foundation. That God is, and that God is holy, holy, holy ought to be the foundation of all our theology. He is ever three and ever one – He has graciously revealed Himself in the book of creation and the grander book of Scripture – He is independent, being the sole Creator and source of all things – nothing comes to pass apart from His providence – He is incomprehensible yet knowable – He is immutable yet mobile – He is wrathful and jealous – He is merciful and gracious – and He alone is wise. This is our God.

2) Doctrine of Man: That the doctrine of man comes after the doctrine of God is appropriate, for man comes from and lives all his life before the face of God. In his original state man was made in the image of God, immortal and the highest creature in all of creation. In his fallen state man fell from our original condition into ruin, misery, and spiritual/physical death. Still in the image of God but now marred from sin, man is born under the judgment and wrath of God being creatures at enmity with God, who now live a life totally affected from our sin. In our redeemed state man is brought into peace with God and enjoys having the very peace of God, through Christ. Having been sinners who could do nothing but sin, being redeemed enables man to grow in holiness and communion with God, while we look forward to being with Him one day forever where sin will no longer be a reality.

3) Doctrine of Christ: being true God He became true Man, born of the virgin Mary, lived a perfect righteous life, suffered under Pontius Pilate, died on the cross bearing God’s wrath in our place as our substitute, laid in a tomb, rose three days later defeating the world – the flesh – and the devil, appeared to many, and ascended to heaven to rule and reign at the Father’s right hand, from which He’ll come again to judge the living and the dead, ushering in His kingdom in full. He is our true Prophet, our true Priest, and our true King.

4) Doctrine of the Spirit: Hovering over the waters of creation the Spirit of God brings the work of new creation by applying the work of Christ to the hearts of the elect. Delighted among the community of the Trinity, the Spirit reveals who God is through His inspired Scriptures, regenerating, enlightening and illuminating the elect, enabling them to repent and believe the gospel, He applies, sanctifies, nourishes, gifts, keeps, and ripens His fruit within God’s people.

5) Doctrine of Salvation: From before time began, God, has given some grace to all men and given all grace to some men. In an everlasting covenant, God has saved His elect. How? He predestined them, called them, regenerated them, granted them repentance and faith, justified them, adopted them, brought them into union with Him, is now sanctifying them, and will one glorify them. All of this is done through Christ and applied to the hearts of the elect by the Spirit. There are no dropouts in this golden chain found in Romans 8:29-30. This is also wondrously summarized in Eph. 1:3-14, where we see all three Persons in the Trinity active: the Father planning and choosing, the Son redeeming, and the Spirit applying and sealing. 

6) Doctrine of the Church: being the fulfillment of Old Testament Israel, the New Testament Church is the body, building, and bride of Christ. A people pursued and purchased by Christ’s blood that are to be zealous for good works. A people who are marked out in this world by their right worship, right preaching, right practice of the sacraments (Baptism dealing with entrance into the visible church and the Lord’s Supper dealing with ongoing covenant renewal), and right exercise of discipline. This people is led by called and qualified elders and deacons, and is now on mission in this world with the message of Christ the King; who not only rules over this world but will one day fully bring His kingdom into this world. The Church isn’t perfect but it is the dearest place on earth, the epicenter of God’s activity in this world, and a foretaste of heaven.

7) Doctrine of Last Things: One day, just as Christ ascended bodily to rule and reign He will return bodily to make all sad things untrue. There is no secret rapture of the Church, but only two advents: the first in His incarnation and the second in His consummation. His return will be the finale of this life, as all will stand bodily before the judgment seat of Christ, from which He will usher the Church into the eternal glory in the New Heavens and New Earth and cast the wicked into eternal torment in hell. On this day sin’s very presence will be removed forever and God will dwell with His people and be their God, and they as His people will be enthralled by His Holy-Holy-Holy presence forevermore.

The Jesusless Testimony

The title of this post is hard to type, let alone hear.

For a follower of Christ, having been born of the Spirit (John 3), having been given a new heart and new spirit—His Spirit—(Ezekiel 36), having been adopted as God’s son/daughter according to His gracious foreordination (Ephesians 1) through faith (Galatians 3), and having been secured by the faithfulness of an immutable God (2 Timothy 2), to share a testimony that is void of the One, namely Jesus Christ, who made this possible seems like an oxymoron and yet this has been my observation of late.

Even the above statement, full of bibliocentric, theological richness is neglectful of proclaiming the simplicity of the Gospel. Let’s begin with some basics…

What is a Testimony and What is Its Purpose?

The New Testament uses the word “testify” or “testimony” (or one of its derivations) thirty-five times (ESV). In everyone of those times the same Greek root, martus”, is used. It simply means “to confirm or attest to something on the basis of personal knowledge or belief, bear witness, be a witness.”[1] We would call the one who is testifying a “witness.”

So it should be no surprise to hear Jesus tell his disciples that they would “receive power when the Holy Spirit has come upon you, and you will be my [martus]” (transliteration added).

Witnesses testify. Period.

But of what? Look at these examples of martus from the book of Acts:

Acts 10:42—Peter said, “And [Jesus] commanded us to preach to the people and to testify that he is the one appointed by God to be the judge of the living and the dead.”

Acts 18:5—“…Paul was occupied with the word, testifying to the Jews that the Christ was Jesus.”

Acts 23:11—“…the Lord stood by [Paul] and said, ‘Take courage, for as you have testified to the facts about me in Jerusalem, so you must also testify also in Rome.”

Acts 28:23—“…From morning till evening [Paul] expounded to them, testifying to the kingdom of God and trying to convince them about Jesus…”

Jesus, his divine identity, his sinless perfection, his substitutionary, sacrificial, atoning death, his triumphant resurrection, and his promise to save from eternal death by giving eternal life to all who come to God through Him is the fundamental message of which we have been called to testify of as witnesses. Without this message there is no salvation from God’s wrath upon the sinner. This is the Good New of which we testify (Romans 10:17).

A Testimony of God’s Salvation through Jesus’ Life & Death

My desire, here, is to point out that one may testify of how terrible their life used to be (drugs, chaos, loneliness, hate, fear) before coming to church (as if these four walls are some sort of magical converter) and then testify about how wonderful their life is now (peace, contentment, joy, friends, freedom) and never share the Jesus who gave them life, righteousness, and peace with God.

What a tragedy it is to have a Jesusless Gospel and Jesusless Testimony because we can’t look past how Christ has changed our lives to see and share the real Treasure, Jesus himself!

Simplicity in Sharing a Jesus-filled Testimony

Mark Dever, in his book “The Deliberate Church”, simplifies the Gospel message into four easy-to-remember words that serves to prevent us from falling into simply sharing the benefits of our salvation and failing to share the Savior.

God—A holy creator and righteous judge who created us to glorify Him and enjoy Him forever

Man—A rebellious creature who rejected God and sinned against His holy character and law

Christ—Fully God, fully man, sent to die the death we deserved so God might both punish our sin in Christ and forgive it in us

Response—Repent & believe. Sinful man must turn from his sinful ways toward God and believe in Jesus Christ for the forgiveness of sins already committed.[2]

Could it really be that simple; God-Man-Christ-Response? Do all the details of God’s gracious election, my sin-filled past, Jesus’ sinless life, sacrificial death & victorious resurrection, and what is now required of me and given to me in Christ when I repent and believe fit into this four-word reminder?

Yes. And notice: God is the beginning, Christ is the hero, and the glorious ending brings me back to God. My only contribution to my, now, wonderful victorious life was the sin that made it necessary. Thank you Jesus!

These four little words are ready to be unpacked in their entirety as you share the glories of Christ before a large audience or piece-by-piece as you, over a cup of coffee as the weeks and years pass by, point your listener(s) back to the Christ who saved you! Jesus is the not just the source of your salvation but he is also the subject of your salvation. As J.I. Packer so aptly and succinctly stated, “God saves sinners.” God is the instigator and that actor in our salvation. The only thing we bring is our sin. Jesus is, and must remain, the star of our story!

Christian-When you’re asked to share your testimony make sure that you do more, far more, than testify of how great your life is now; testify of how great your Savior is!

[1] Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 617). Chicago: University of Chicago Press.

[2] Dever, Mark; Alexander, Paul (2005). The Deliberate Church: Building Your Ministry on the Gospel. Wheaton, Il. Crossway.

Those Whom He Called He Also Sanctified

The call to holy living is made repeatedly throughout Paul’s first epistle to the Thessalonians. Though the church was already known for their work of faith, labor of love, and steadfastness of hope (1 Thess. 1:3), Paul nevertheless reminds them that the will of God is their sanctification (4:3). They had already been charged to walk in a manner worthy of the God who had called them into his own kingdom and glory (2:12), yet Paul writes to remind them that they had not been called “for impurity, but in holiness” (4:7). In typical Pauline fashion, he then concludes his letter with specific exhortations to holiness (4:1-5:22).

The unmistakable impression we are given—not just in this particular letter but throughout all Scripture—is that Christians are responsible for their progress in sanctification. We must strive for holiness (Heb. 12:14). Only those who endure to the end will be saved (Matt. 24:13). But just before he finishes writing to this rather exemplary church, Paul includes a short prayer in verses 23-24 that seems to place the burden of sanctification elsewhere. Here, we discover the doctrine of the preservation of the saints: that those whom God calls and justifies, he also sanctifies.

May God Himself Sanctify You

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ (1 Thess. 5:23).

Paul is praying that God himself would sanctify his people, his chosen saints, his called-out church. He’s praying that God would keep the entirety of their being blameless till the coming of Christ. So, who is responsible for the work of sanctification? The believer or God? The called or the Caller? The answer is a resounding “yes!” Of course, we understand that in justification our works have no place at all; it is a monergistic work. We also know that in sanctification our works are necessary; it is a synergistic work. By the power of Spirit we must kill sin, put off the old man, cast off the works of darkness, and walk in the light.

However, as Paul prayer here implies, it is ultimately our triune God who empowers us to do these things. It is only by his grace that we are enabled to walk in holiness. Sanctification is the work of God within us that is worked out by us. Paul makes this abundantly clear elsewhere when he writes: “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (Php. 2:12-13; see also 1 Cor. 15:9-10). Until the day when the Lord Jesus Christ returns, we are to walk worthy of our calling in complete reliance upon the grace of God that is at work within us. This verse, then, is a powerful and necessary prayer to pray!

But Paul is not simply expressing a mere wish that God would lend a helping hand with their sanctification. No; he is praying with the utmost confidence.

The Caller Is Faithful

He who calls you is faithful (1 Thess. 5:24a).

Paul grounds his prayer in the faithfulness of God. But before we consider the implications of this truth, notice first that God is referred to as the one “who calls you.”  But what “call” is Paul referring to here? While Jesus does mention that “many are called, but few are chosen”(Matt. 22:14), the word ‘call’ means more than just a general invitation. John Murray writes: “The terms for calling, when used specifically with reference to salvation, are almost uniformly applied, not to the universal call of the gospel, but to the call that ushers men into a state of salvation and is therefore effectual.”[i] This call is the call of God into the fellowship of his Son (1 Cor. 1:9), into his marvelous light (1 Pet. 2:9), and to eternal life (1 Tim. 6:12). It is the call of God that brings the dead to life and things into existence that do not exist (Rom. 4:17). It is the call we see in1 Timothy 1:9: “He saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.”

In other words, this is the effectual call of God by which he summons his people, drawing them to himself in repentance and faith. J. I. Packer gives a helpful description of the effectual call:

“Original sin renders all human beings naturally dead (unresponsive) to God, but in effectual calling God quickens the dead. As the outward call of God to faith in Christ is communicated through the reading, preaching, and explaining of the contents of the Bible, the Holy Spirit enlightens and renews the heart of elect sinners so that they understand the gospel and embrace it as truth from God, and God in Christ becomes to them an object of desire and affection. Being now regenerate and able by the use of their freed will to choose God and the good, they turn away from their former pattern of living to receive Jesus Christ as Lord and Savior and to start a new life with him.”[ii]

This call is a crucial element in God’s unbreakable chain of salvation, which brings us back to the ground of Paul’s prayer in the faithfulness of God for the Thessalonians’ sanctification.

He Will Surely Do It

He who calls you is faithful; he will surely do it (1 Thess. 5:24).

Here is the hope, the assurance, the peace, and the security of the believer—the very power behind the perseverance of saints. The God who calls us to salvation is the ever-faithful, covenant-keeping, unchanging God. He is faithful not only to forgive us our sins but to sanctify us and keep us blameless until we are glorified at the second coming of Christ. Paul’s confidence here is also expressed in Philippians 1:6: “I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”

Perhaps the most powerful argument for the effectual call of God is found in Romans 8:30: “Those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” Our faithful God simply cannot fail to bring his people to himself. The God who called us by his grace has not left our sanctification up to chance; those whom he called he also sanctified. In fact, when we repent and place our faith in Jesus for “salvation,” we are essentially trusting in Jesus for full, eschatological salvation; we are believing the promise of God that he will “sustain us to the end, guiltless in the day of our Lord Jesus Christ” (1 Cor. 1:8)!

Trophies of God’s Preserving Grace

This brief discussion of 1 Thessalonians 5:23-24 is not intended to be an exhaustive defense of some Calvinistic doctrine; this is simply a restatement of a Pauline doctrine, which he first received from the risen Lord! Jesus himself declared: “This is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day” (John 6:39); “I give [my sheep] eternal life, and they will never perish, and no one will snatch them out of my hand” (10:28).  For Jesus to lose even one of those given to him by the Father to raise on the last day would mean a failure to accomplish the will of his Father.

Of course, this is a mysterious doctrine. That we are fully responsible for our sanctification, and that our sovereign God works irresistibly to that end as well, is plain in the Scriptures. But when the redeemed from every tribe, language, people, and nation are singing the song of the Lamb in his presence in the new creation, there will be no question as to who was ultimately responsible for their salvation. They will be an eternal testament to our loving and faithful God—a God who predestined, called, justified, sanctified, and glorified them—all “to the praise of his glorious grace” (Eph. 1:6).


[i] John Murray, Redemption: Accomplish and Applied (Grand Rapids, MI: Eerdmans Publishing Co., 2015), 91-92.

[ii] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, Il; Tyndale House, 1993), 153.

My 2019 Resolution

Since most of you are thinking through goals for 2019, I’d like to share mine. It’s the same each year, but each year I try and pursue it from a different angle.

Since I have been a Christian my resolution every new year has been the same. You may say that I am boring to do so, but let me explain. As December ends and January roles around I find one desire growing in me:  to know God better this year than last. I want to be able to say in December, that I know God better now than I did the past January. I want to be closer to Him, I want to talk to Him more and in a more real way, I want to know His Word better, I want to feel Him more, I want to be more like Him, and most of all I want to love Him more than I did in the previous year.

This is all well and good, but how will all this be accomplished? I could make a bunch of resolutions to do it. For example I could make resolutions to read more, to pray more, to fast more, to rebuke more, to evangelize more, etc. Those are not bad resolutions, but they are all “fruit” issues. My resolution gets at the “root” issue, namely, what I treasure. You see, if I treasure the gospel more this year than last, all of those things I listed will happen. If I do not treasure the gospel more this year than last, those things will likely decrease. So instead of going at specific “fruit” issues, I want more heart work being done, more “root” issues.

Where do I get this in the Bible?  Titus 2:11-12, “The grace of God has appeared, bringing salvation to all men, teaching us to deny ungodliness and worldly desires and to live sensibly, righteously, and godly in the present age.

I will not be godly if I only concentrate on reading the Bible more. I will not be godly if I only make it my aim to share the gospel with every person I meet. I will not become more godly if I only try to “do” more things. The only way you and I will become more godly, is by reflecting on the gospel; because it is the gospel, as revealed in the Bible, which reveals the grace of God that has appeared. It is this grace that teaches us, or instructs us to live godly in this present age.

Titus 3 also shows this. In chapter 3 Paul gloriously describes the gospel in verses 3-7.  Then in verse 8 he says, “This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds.  These things are good and profitable for men.” When Paul says “these things” he means the gospel that he described in verses 3-7. What is it that causes believers to carefully engage in good deeds? What is it that is good and profitable for men? The gospel! When believers treasure the gospel, good deeds, Bible reading, and evangelism flows forth in abundance.

So my resolution this year is the same as last year and will most likely be the same as each new year comes that God wills to bring us. I want to treasure the gospel more, so that I grow more. When I grow more, I’ll know God more. When I know God more, I’ll love God more. When I love God more, I’ll be filled with infinite pleasure and delight. So really my desire this new year is for the increasing of my joy in Jesus, above all things, so that I would give glory to God by living in Him and for Him.

Will you join me this year in this glorious pursuit?

Stop Praying Safe Prayers

One thing that I’ve noticed about the Reformed crowd that I am a part of is that we often pray safe prayers. Sure, we pray. Sure, we implore God. Sure, we boldly approach the throne of grace in our time of need. But we often end (or begin) our prayers with phrases that let God “off the hook” or make His not answering easier for us to swallow. Phrases like, “If this is your will, please …” Or, “Please do so and so, but I recognize it may not be in your will to do so.” I don’t know if this is you or not, but I know it has been me in recent times. And the Lord has been using His Word to challenge me to stop praying safe prayers.

I was recently reading through the Gospels and came across statement after statement from Jesus that just didn’t quite square up with the safe prayers I was praying. 

  • Matthew 21:22 – “Whatever you ask in prayer, you will receive, if you have faith.” 
  • Mark 11:24 — “Whatever you ask in prayer, believe that you have received it, and it will be yours.” 
  • Luke 11:9 — “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.”
  • John 14:13 – “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.” 

And it isn’t just Jesus in the Gospels saying things like this. Later in the New Testament Epistles we see things like:

  • James 1:5-6 — “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind.”
  • 1 John 5:14 — “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.”

Now to be fair, many of us have experienced the gross and outlandish misinterpretation and misapplication of these passages of Scripture, and so our default position is one of caution. We rightly caution that Jesus is not giving us a carte blanche to get whatever we want in life. We rightly caution that we are not to be presumptuous in our prayers, expecting that God is our magic genie in the bottle, there to fulfill our every wish. We rightly caution that it is not the measure of our faith that causes God to act, but His Sovereign will based on His eternal decree. All of these are good and healthy cautions, and ones that we must keep in the back of our minds and warn new believers of as they may be lured away by the false teachings of our day.

But brothers and sisters, even after all of these right cautions, let us not miss out on the incredible promise given to us by Jesus and the other writers of the New Testament, and the amazing privilege afforded to us to commune with and entreat the God of the universe in prayer. Let us not make the cautions our main focus. Those of us who rightly emphasize the meticulous sovereignty of God in all things must be careful not to downplay, or worse disregard, the words of Jesus concerning prayer. As one preacher put it, we are often guilty of putting the back-of-our-mind cautions (“God may not answer this prayer because it may not be His will”) at the forefront of our mind (“God I’m going to ask you to do this, but I know you probably won’t because it probably isn’t your will.”)

With the utmost focus on the sovereignty of God, and careful attention not to presume upon Him, let us be men and women who pray God-sized prayers. Let us implore Him to move and act in a way that only He can, in a way that is only explainable by the fact that the God of the universe has intervened and acted on our behalf. Let us model the bold prayer of John Knox: “Give me Scotland, or I die.” As Burk Parsons says of Knox’s prayer,

“Knox’s prayer was not an arrogant demand, but the passionate plea of a man willing to die for the sake of the pure preaching of the gospel and the salvation of his countrymen. Knox’s greatness lay in his humble dependence on our sovereign God to save His people, revive a nation, and reform His church. As is evident from his preaching and prayer, Knox believed neither in the power of his preaching nor in the power of his prayer, but in the power of the gospel and the power of God, who sovereignly ordains preaching and prayer as secondary means in the salvation of His people.”

As we prepare to enter into the New Year of 2019, what are the mountains in your life waiting to be moved, by God’s sovereign decree, through the means of your faith-filled prayer? What is your Scotland, for which you earnestly implore the Lord to the point that you would rather die than not see that prayer come to pass. 

We aren’t talking here about asking the Lord for health, wealth, and prosperity. We are talking about those things that we know, by virtue of His perfect, sufficient, and inerrant Word, are in accordance with His Will and bring Him honor and glory. We are talking about asking Him for wisdom in a decision that we need to make or in a situation we need to handle, wisdom that would result in our good and His glory. We are talking about asking Him to overcome the hardness of heart in the lives of your neighbors and to enable you to have an inroad to faithfully and boldly proclaim the Gospel in a winsome way. We are talking about imploring Him to work in your marriage to enable you to be a sacrificial husband or a loving, honoring wife, to the end that your marriage would be a beacon to the world of the beauty and truth of the Gospel.

As I ponder some things going on my own life, I am speaking to myself as much as, if not more, than anyone reading this. While this is by no means an exhaustive treatment on the topic of prayer, I want to challenge you, as I challenge myself, to enter into the New Year committed to praying God-sized, unsafe prayers — committed to stop saying safe prayers. May we be men and women who come before the throne of grace with bold faith and expectant hearts, asking God to do what only God can do, that He may receive all praise, honor, and glory.

The Holy Spirit’s Role in the Life of Christ and Christians

The ordinary often gives way to the sensational and if we’re not careful the ordinary is lost by being overlooked. Take for example the “ordinary” gifts of the Spirit. Who prays diligently for the gift of administration or helping (1 Corinthians 12:28)? Who “earnestly desires” (1 Cor. 12:31) the gifts of service, exhortation, generosity, and acts of mercy (Romans 12:6-8)?

Don’t get me wrong, I’m not saying you, personally, do not pray for and pursue these gifts but as a whole it has been my experience, both personally and professionally, that if a conversation arises concerning the gifts of the Spirit, tongues, prophecy, healing, and miracles take center stage. Perhaps, and I believe so, this is because they are far more sensation than the ordinary.

Take Luke 4:1-15, the temptation of Jesus, in this same mindset. What may be perceived as ordinary can give way to what may be seen as sensational if we’re not careful. In so doing, we may very well lose sight of one of the most empowering and important aspects of Jesus’ life that is applicable to our own in tremendous measure.

Let me explain:

Three, easily overlooked, ordinary words, describe the extraordinary, some might even say sensational, life of Jesus Christ: “…full…led…power…” (Luke 4:1 & 14; ESV). All three words describe the relationship that Jesus had with the Holy Spirit. Before we evaluate the sensational temptations of Jesus and His perfect victory over sin and Satan, we must understand these three components.

Full:

Jesus was full of the Holy Spirit. This adjective describes the ongoing state of being in which Jesus lived His daily life. He did so, and was so, because He always lived in obedience to the Father. Notice the last place we see Jesus before Luke makes this statement (Luke 3:21-22) is identifying with sinful humanity in John’s baptism of repentance even though He had nothing to repent from or to. Why? Matthew tells us exactly why from Jesus own mouth, “…it is fitting for us to fulfill all righteousness” (Mt. 3:15). No sin meant no need for repentance. No repentance meant no need for baptism…except that this was by the Father’s design that the Second Adam would identify with the First Adam, and all his offspring, that He might become a suitable sacrifice in their (my) stead.

Jesus lived His life full of the Spirit, living with the fulness of the Spirit, because He was always submitted to the will of the Father in active obedience.

Led:

Jesus was led by the Holy Spirit. This verb is the grammatical demonstration of the Divine-Human participation in the carrying out God’s will from those who are full of the Spirit. Both Matthew & Mark give us this account/word in its passive form highlighting that Jesus was “thrust or compelled or driven” into the wilderness. Whereas Luke provides this verb in its active form implying voluntary cooperation “to bring, or to carry.”

I believe an accurate word picture could be describe this way: As the Spirit of God drove the Son of God, Jesus yielded voluntarily and cooperated fully. Being full of the Spirit, Jesus yielded voluntarily and cooperated fully to the Father’s will by Spirit’s leading.

Power:

Jesus lived in the power of the Holy Spirit. Take note of the connection, “And Jesus, full of the Holy Spirit…was led by the Spirit into the wilderness…and Jesus returned in the power of the Spirit…” (Luke 4:1, 14). A life full of the Spirit, being led by the Spirit, will result in living in the power of the Spirit. Where did this power come from? The Spirit. How did Jesus get this power? By a yielded, cooperative, temptation & sin-defeating life through overcoming temptation by the Spirit-inspired Word of God. Jesus wielded spiritual weapons for the spiritual battle (Eph. 6).

Jesus knew God’s Word, God’s plan, God’s Spirit, and never deviated from living for God’s glory.

Christian, we often desire the power of the Spirit. We long for the sensational and overlook the ordinary (especially the ordinary means of grace). A life not full of the Spirit will never be led by the Spirit and will never live in the power of the Spirit.

Perhaps, Satan’s temptation is not “the sensational” in this account. Perhaps, the defeat of Satan and his cunning deceit is the ordinary result of a life completely, and sensationally, surrendered to the Spirit of God. I believe it is. I know I’ve not yet come to live in this state of being, but praise God He’s brought me closer today than five years ago. And I believe five years from now I will be even closer still as the Vinedresser continues to prune me that I might bear more fruit.

I am confident of this: That He who began this good work in me will bring it to completion (Philippians 1:6). Oh Father, fill me your Spirit that I might follow His leading and live in His power, to the praise of your glory!

The Call & The Called

Throughout my life I remember certain calls. I remember the first time I answered our home phone as a young boy with a timid ‘Hello?’ I remember getting into trouble and having to call my mother from the principal’s office in 1stgrade. I remember God calling me into pastoral ministry in December 2003. I remember the many calls Holly and I exchanged our senior year of college. I remember the Easter Sunday my mother called me to tell me Grandpa had died. I remember the day the elders of SonRise called me to inform me that I’d been chosen to be the next pastor. All of these calls, some hard and some exuberant, mean much to me. I’m sure you could give a list of similar calls that have happened in your life that are meaningful to you as well. But of all the calls we could mention one call matters more than any other – the effectual call of God.

It’s at this point where we encounter a paradox.

Because of God’s predestining love, many people in the world are truly the ‘elect of God’ but still remain dead in sin and without hope. God has chosen them in Christ before the foundation of the world, yet they live as unbelievers, apart from Christ, still rejecting the gospel. How is it then that God brings these chosen ones, how is it that God brings His elect to a saving knowledge of the truth?

The answer according to Scripture is the effectual call.

Or we could say it another way: God’s sovereign election is not the end of the story, it’s merely the beginning. God will lead all of those He has elected in Christ to salvation through Christ and the first step in this process is the effectual call. This is why Paul says in Romans 8:30, ‘And those whom He predestined He also called…’ So first comes the election of God then comes the call of God. And not just any call, but a call that we say is ‘effectual’ because the call itself creates what is not there: life from death, light from darkness, faith from unbelief, salvation from condemnation, and adoption from alienation.

1 Corinthians 1:22-24 says it like this, “For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.”

In this passage three groups are present: Jews, Gentiles, and another group Paul refers to as ‘the called.’ Three groups with two very different responses to Christ. Jews demand signs/wonders and upon seeing/hearing of Jesus Christ they conclude Him to be a stumbling block. Greeks (who are Gentiles) were seen as more cultured people than the Jews so rather than seeking powerful signs they sought after wisdom and upon seeing/hearing of Jesus Christ they conclude Him to be folly. This response of unbelief does not surprise us because in the verses leading up to v22-24 we continually read that to the world the cross is foolishness (v18), that it pleased God the world through wisdom cannot find Him or know Him (v21a), but rather God saves those who believe a message which the world sees as foolishness (v21b).

Standing against the unbelief of Jews and Gentiles is the other group, ‘the called.’ We’re introduced to this group in v24 and when these people heard of Jesus Christ they did not think Him to be a stumbling block or folly, no, they held Him to be the very power and wisdom of God. A slow reflection of these three groups and their responses to the gospel prompts us to ask questions: what made the difference? How did the third group recognize Christ as God’s very wisdom and God’s very power while the Jews and Gentiles missed it? The Jews wanted their signs, the Gentiles wanted their wisdom, and ironically the very things that both of these groups were seeking are found together in Christ in the highest degree possible. He is the definition of the power of God…He is the definition of the wisdom of God. What made this last group embrace this and embrace the truth of the gospel while the others rejected it?

Answer: they were called of God.

We see this in the first few words of v24, ‘But to those who are called…’ That’s it. That’s the difference maker. ‘But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.’ This means the call of God is the very thing which removes our John 3:3 blinders. Anybody recall John 3:3? ‘Jesus said, ‘Truly, truly, I say to you, unless you are born again you cannot see the kingdom of God.’’ Because of our sinful nature we cannot see the kingdom of God, we’re blind to the beauty of the gospel by birth, but those who are called, those whom God gives the new birth (that’s what ‘born again’ means) can see power and wisdom in the gospel! They don’t think of the gospel as a small thing that doesn’t have meaning for their life, they think it is life.

Do you? It was the call of God that made this third group in v24 see the truth of who Jesus really is while the rest of the world was blind to it. Thus, the call of God is an effectual call or is efficacious because it brings about the desired effect. The best evidence of true salvation is not having raised a hand or praying a prayer or signing a card or being baptized, attending church, or even serving that church to any capacity. The best evidence of true conversion is the presence of light, warmth, love, and joy in God found in the gospel of Christ saving sinners. This transforms a life, because once God effectually calls you to Himself, you will not remain the same.

Why the Reformation? Because of Misplaced Authority

The date was October 31, 1517. The man was the Augustinian monk Martin Luther. In one hand he held a copy of his 95 theses, a treatise he had written to address the various abuses present in the Catholic Church. In the other hand he held a mallet. He desired a conversation to occur about these abuses, he desired repentance, and ultimately longed for a return to the gospel. In an effort to get this conversation started he nailed his theses to the church door in the small town of Wittenberg, Germany.

What happened changed the world.

500 years later, here we are today. Does the reformation still matter? Do the writings of Martin Luther, John Calvin, and the other reformers still apply today? Is there still a need to reform the Church? Are we as Protestants, still protesting? The answer to these questions is a resounding yes. Jonathan Leeman is right when he says there is truly a danger in idolizing the past, there is a greater danger in forgetting the past altogether. So in looking to the past to gain wisdom for today, why did the foundational principle of Sola Scriptura matter so greatly during then and why does it still matter today?

The issue at stake during the reformation was authority.

The Roman Catholic church believed final authority was not in the Scripture but elsewhere. The tradition of the church was believed to be a second source of revelation, and the Pope was viewed as the final authority in all matters of faith and practice. Standing against this belief the Reformers believed the Bible to be the sole source of divine revelation, the only inspired, infallible, final, and authoritative rule for faith and practice. The reformers boldly proclaimed that when Scripture speaks, God speaks. And though Scripture is certainly to be interpreted by the Church, and though tradition is certainly helpful, the Church and its traditions only have authority insofar as they are in line with and underneath the authority the Word of God.

Why again did this matter? The Catholic church, the popes, the cardinals, and councils prohibited the Bible from being translated into the common language. Because the Scripture was kept it in Latin, and because they reserved interpretation only for themselves they were in effect saying this, “We’ll interpret the Bible for you, trust us.” And people did. For years and years people never read the Bible for themselves and simply trusted the Catholic church’s interpretation of Scripture and attended mass even though they couldn’t understand the Latin being used by the priests. Then a few scholars rose up from their own study of Scripture after seeing how wide the gulf really was between the church’s interpretation of Scripture and Scripture itself. John Wycliffe saw this, translated the Bible into English and the Catholic church banned and burned his books. Some years later Jan Hus, a Czech theologian saw similar things, translated the Bible into Czech and was burned at the stake by the Catholic church. Then, in 1483 a little boy was born who would grow up and see the same things. This little boy was Martin Luther. What began as a call to reform the Catholic church in his 95 theses soon developed into a full scale fight against the Catholic church’s wild interpretations of Scripture, the pope’s immoral and luxurious living, and the pressing need to put the Scripture into the hands of the common man. Thus, with pen in hand Luther fought back. Writing hundred’s of books, letters, and treatises on the clear and plain meaning of Scripture…all while translating the Bible into German. For this they excommunicated Luther, labeled him a heretic, and put a price on his head.

Why did Luther do this? Why was he and so many others willing to die for the truth they saw in Scripture? Because the gospel of a long awaited Messiah revealed in the Word of God was hidden from sight, and they labored to reveal it. Pope after Pope had said it’s our own works that gets you into heaven or cast you to hell, yet the reformers saw standing forth in brilliant clarity the Christ, who was born of a virgin, who lived in perfect righteousness, who bore our curse on the cross, who rose and defeated death with His life, who ascended to reign over all things interceded for us. Gospel grace given by God to guilty sinners who then go free! They saw Christ in all of Scripture, and gave their all to preach Christ in all the world.

Now, why does the doctrine of Sola Scriptura (Scripture alone) still matter today?

Though we’re no longer held captive by the Vatican, and though we say we believe in the inspiration of Scripture, we do not go to Scripture to see how the Church should run, to see what kind of music we should sing, or to see what kind of preaching we need today, or to see what kind of lives we ought to live. Where do we look to find direction in all these things and more? We look to the world around us and employ modern cultural methods within the Church in an effort to grow the Church and remain relevant in the eyes of our culture. Bottom line?

We have placed authority in the wrong place, just like the medieval church. The brilliant clarity of Christ in the gospel saturated Scripture doesn’t seem to be enough for the Church today. Instead, we resort to culturally hip strategies seeking to tickle the eyes and ears of churchgoers because deep down we don’t think the God of Scripture cannot compete with the world, so we make our churches look like the world to win the world and what happens? We…lose…the gospel.

And so, as the Cambridge Declaration says, “the faithfulness of the reformers in the past contrasts sharply with the unfaithfulness of the Church in the present.”

Clearly, we need reformation still.

Where does reformation begin?

It begins with a return to Sacred Scripture.

Three Reasons to Preach Through the Bible

God gave us an entire Bible, and He intends for us to use all of it to help us grow. Below are three reasons why this truth changes how we preach.

  1. Preach the Whole Counsel of God

If you are like me, then your preaching tends to lean towards your favorite Biblical themes. For me it often ends up being the gospel message or God’s sovereignty in salvation. For you it could be eschatology or church membership or a million other things. Typically, we are bent to our preferred Biblical themes in preaching. If we just chose our favorite things to preach on, those few things would be all that our congregation hears. However, when we preach verse-by-verse through a book of the Bible, we are going to preach on things that we may never think to preach on our own. This is a healthier form of preaching because it allows the church to be exposed to the whole counsel of God rather than preaching only the portion that the preacher is inclined toward. God gave us an entire Bible, and He intends for us to use all of it to help us grow.  This makes for a more mature church body.

  1. Keep Scripture in Context

When you are preaching topically, it can be easier to take a verse out of context, even if it’s accidental. Preaching verse-by-verse through a book of the Bible will force you to study the context surrounding the passage. You will be doing an in-depth study of that particular passage. Since you are chronologically going through it and the context is there for everyone to see, it will be more difficult to err because of lack of study within context. Whereas, if you were to just grab a verse that seems to fit your topic and place it in your message, you may not be preaching it in the context that it was intended. Therefore, you are at risk of misrepresenting God’s Word. We don’t want to be guilty of that.

  1. Get the Full Story

The Bible was written as letters, songs, stories, etc. When Paul wrote his letter to the Corinthians, I don’t think he intended them to read the first 2 verses and then read 2 verses from Exodus, and then one verse from Proverbs. When he wrote his letters, he intended them to be read as a whole unit, in context. Because the Bible was written in this form, I think it’s a good idea to preach through all that Paul intended his readers to hear. This will also help the hearer to remember last week’s sermon and put the pieces of Scripture together to flow as a unit. Preaching through books of the Bible helps this to take place.

Whether you’re preaching or hearing, may God bless you and may the whole counsel of His Word run swift into our hearts.

Elihu: Righteous Prophet or Arrogant Fool?

When one arrives at Job 32 they arrive at a particular difficulty. Why? Because in Job 32 we meet Elihu.

The speeches of Elihu perplex many theologians for many reasons. He seems to come out of nowhere in the text, and when he bursts onto the scene he really does burst. Four times in the first five verses of Job 32 we read that Elihu was burning with anger. Out of his burning anger he speaks to Job’s friends and to Job, but neither Job’s friends nor Job respond to him once he’s done, and more so, God never responds to his words or mentions him at all in the end of the book when He rebukes Job’s friends and restores Job. Because of all of these things most people are perplexed with what to do with him.

There are three commonly held views on him.

The first view, and probably the least likely to be accepted among Christians, is the view that the six chapters given to Elihu (32-37) are not original to the book of Job. Instead these chapters are a later addition to it that is something of a foreign intrusion into the text. There are largely two reasons given for this view. First, the Hebrew is different in these chapters. It doesn’t match with the rest of the book, thus it doesn’t belong with the rest of the book. Second, the reason Job, Job’s friends, and God don’t respond to Elihu after he’s done is because he wasn’t physically present with them when these events occurred. This is why we don’t see any response to him. As I said just a moment ago, this view isn’t commonly held within the Church, it is mostly found in nonbelieving commentators and textual critics. Therefore we can move onto the next view.

While the last view is the least likely to be accepted among Christians, the second view is probably the majority view among Christians. This majority view believes Elihu to be an arrogant young man who speaks hastily and harshly about things that he is largely unaware of. The reasons for this view are as follows. First, Elihu overestimates his own importance and does truly show himself to be an arrogant young man. Second, while anger isn’t a sin Elihu has sinfully given too much room to his anger and vents it in the direction of these men. Third, Elihu doesn’t contribute anything new to the ongoing conversation between Job and his friends but merely restates what has already been said after rebuking Job and his friends. Like Job’s miserable comforters Elihu also does say some true things but applies them wrongly and draws the wrong conclusions. Fourth, Elihu’s chapters do build suspense within the book of Job but only do so by delaying the judgment of God at the end. Fifth, the reason Elihu is ignored by everyone at the end of the book is because he does prove himself to be something of an irrelevant intruder into an already lengthy conversation. This view is probably the majority view within the Church. You’ll find it in most commentaries, the ESV Study Bible, and the Gospel Transformation Study Bible.

While the second view is the majority view among Christians, the third view is probably best described as the minority view among Christians. This minority view believes Elihu to a good character and even something of a preview of the very things God will say to Job and his friends at the end of the book. The reasons for this view are also many. First, Elihu finds both Job and his friends wanting in the debate. Second, after rebuking the friends Elihu focuses on Job’s words throughout the debate, quoting Job many times without accusing Job of living a wicked life like the friends have done. Rather he moves the conversation toward a proposal that suffering does indeed have a redemptive role. Third, because of these things Elihu’s words anticipate the stance God Himself will take in chapters 38-42. Some who hold this view, at this point, make the claim that Elihu was a prophet sent by God to prepare Job and his friends for God’s words stronger words about to come. Fourth, though not being the answer to Job’s problems, Elihu points in the right direction by functioning, in small measure, as the ‘arbiter’ or ‘mediator’ Job has been longing for. Fifth, this is the reason why no one responds to Elihu in the end, because he was a voice preparing the way for the greater voice to come. This view is the minority view within the Church. You’ll find it explained and embraced in the Reformation Study Bible, and given a ‘nod’ though not embraced in the ESV Study Bible. This is also the view held by Christopher Ash in his commentary on Job that we’ve been using a guide through our series in Job.

Taken these three views into account, we can easily reject the first view which believes Elihu and his speeches to be a foreign intrusion into the text of Job. As for the remaining two views we find believers lining up in both of them. Personally through studying this text I have come to believe the third view, that Elihu is a good character who prepares the way for God’s voice to come. But honesty would demand I also say that while I believe this third view is the best option I also believe I could be wrong about this.

So, I do not hold my view, and I would encourage you to not hold your view on Elihu with a closed fist, but with an open hand willing to adjust as the text demands of us. But for now think of Elihu like this.

So far in Job we come through 30 chapters of thick back and forth conversation about Job’s innocence, and whether or not Job has been right to say what he has about himself and about God. I think the author of Job knows what he has put together here in his work can easily exasperate the reader and is now giving us a bit of a break, or a change in tempo, with the wisdom hymn of chapter 28 and the speeches of Elihu in chapters 32-37.[1] And more so, that these chapters are present between Job’s final plea and Job’s meeting with God show us that Job might be in need of a bit of a break as well. Remember, God isn’t forced to reply to Job right away or quickly even though Job’s final plea in chapter 29-31 is intense. No, God acts in His own time and Elihu’s speeches reinforce this by causing Job to wait a bit longer for his inner angst to be resolved. Yes we have felt deeply for Job as we have watched him suffer and work through the hard realities and questions of why God does what He does. But we also, again and again, have had to almost gasp at Job’s audacity in accusing God of being a wrongdoer and unjust.[2]

Maybe, just maybe, some of what Elihu has to say will be the very things Job needs to hear in order to be prepared to meet God before the end in chapters 38-42.[3]

 

Citations:

[i]David Atkinson, The Message of Job – The Bible Speaks Today (Downers Grove, Illinois: Inter-Varsity Press, 1991) page 116-117.

[ii]Christopher Ash, Job: The Wisdom of the Cross – Preaching the Word Commentary (Wheaton, Illinois: Crossway, 2014) page 329.

[iii]Atkinson., page 122.

Conversion: The Renovation of the Soul

In his book Turning to God: Reclaiming Christian Conversion as Unique, Necessary, and Supernatural David Wells says, “Conversions of all kinds are commonplace in our world today. An alcoholic turns from drink to sobriety. Westerners afflicted with boredom renounce their way of life and seek meaning from Eastern gurus. One person joins a cult and closes the door on his or her prior way of life; another looks for the power hidden within and turns away from institutional religion. Although these ‘conversions’ may be triggered by dramatic crises and result in changed behaviors, they are not conversions in any Christian sense. If they do not have Christ as their cause and object and His service as their result…If they do not involve turning from sin to God, on the basis of Christ’s atoning blood and by means of the Holy Spirit’s work, they cannot be called Christian.”

Perhaps you feel the disdain our culture thinks of this? Conversion in our day conveys a negative image or a moment of forced decision, as if someone were strong-arming you into making a decision you don’t want to make. But I submit that this notion is largely an unfair view of conversion. For example if we were to look in a thesaurus we would find the following synonyms for the word conversion: change, adaptation, alteration, renovation, transfiguration, exchange, and even transformation. Interesting isn’t it? That our cultures view of the word conversion is so negative while the synonyms bring nothing but positive pictures into view. I suppose the negative idea of conversion has crept in from Church history; specifically those moments on both the Roman Catholic and Protestant side of the aisle when conversion was done by coercion. When it was forced either by trial, by inquisition, or by war. These are stains on the history of Christianity and are evidence that the Church is full of fallen men and women. Events like these have long lingered in the mind of man giving us our modern distaste for the idea of conversion.

When we come to the Bible we see an entirely refreshing and positive view of conversion. Rather than being seen as coercion we see it as the great work of the Holy Spirit in beginning the Christian life by raising us from spiritual death to spiritual life. It is the moment of transformation, when we become, by the work of the Spirit, something we never thought we would ever be. Conversion in the Christian sense of the word, in the biblical sense of the word is nothing less than a complete renovation of the soul. Throughout the Scriptures there is one word rises to the top when we discuss conversion. This word in Greek is metamorphous, which as you can probably guess is where we get the English word metamorphosis. When this Greek word shows up in the New Testament it is usually translated into English as ‘transformation.’

See this in 2 Corinthians 3:12-18 which says, “Since we have such a hope, we are very bold, not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.”

Here Paul is comparing the glory of the Old and New Covenants.

To illustrate this comparison he speaks firstly of Moses, who had to put a veil over his face so that the Israelites wouldn’t be terrorized by the glory of God. Paul says even in his day when the Law is read there is still a veil over the hearts of the Israelites. “But when one turns to the Lord, the veil is removed” (3:16). More so, Paul seems to interrupt his argument with a statement about the freedom that comes into the heart when the Holy Spirit removes the veils and takes up residence within us. But upon further examination Paul isn’t interrupting anything. Paul makes this statement about the Spirit in v17 in order to tell us that the One who does the work of removing this veil over our hearts is the Holy Spirit Himself, and because the Spirit does this, we now have freedom. Freedom from what? Freedom from the Law, freedom from the veil over our eyes, freedom from the veil over our hearts. Freedom from the shadowy nature of the old covenant. Freedom in the crystal clear nature of the new covenant. Freedom to see the glory of God with nothing hindering our sight. Freedom to finally draw near to God without sheer and utter terror.

Then, in what has to be one of the most famous passages of Scripture, Paul summarizes by detailing this Spirit produced metamorphosis and transformation saying that in the New Covenant all those who come to Christ by faith, now, with an unveiled face, behold the glory of the Lord. And from beholding God’s glory we are literally transformed by that glory into another kind of person. Initially this is the moment of conversion, or resurrection, of the new birth. But notice that once God transforms us, that transformation doesn’t end, it continues on progressively from one degree of glory to another. This progressive work of transformation is called sanctification, where God, by exposing us to more of His glory, makes us into His holy image. So the initial moment of transformation in view here is a one time act of God’s free grace on us, and the progressive transformation in view here is the continual work of God’s free grace in us. If there is any doubt in the reader as to who is responsible for this unveiling, transforming, metamorphosing work, Paul makes it clear in v18, “This (all of this grace!) comes from the Lord, who is the Spirit.”

Be reminded: we learn here that conversion is a transformation, where the Holy Spirit does the work of removing the veil over our hearts so that we can truly behold the glory of God. And from beholding the glory of God, what happens? We are transformed…initially and marvelously and throughout our lives God the Spirit continues to transform us to greater and greater degrees. Notice the end of v18 again, “For this comes from the Lord, who is the Spirit.” This is why Paul is able to call believers letters written not with ink but by the Spirit of the living God in 3:3.

Change is needed, change is possible, and in Christ by faith that change is the epitome of renovation!

7 Ways to Stoke the Fire and Avoid Burnout

There are a lot of people burning out these days; some for moral reasons, others because they tried to balance too much for too long. Many who haven’t “burned out” are not exactly following Paul’s charge to, “not be slothful in zeal, be fervent in spirit” (Rom. 12:11a). So what can we do to keep the fire going and avoid burnout? Here are just a few ways we can practically thrive in our walk with Christ…

  • Meditation

“I have hidden Your Word in my heart that I might not sin against You.” Psalm 119:11

Steep your heart in the Word everyday. Don’t just read with your eyes. Turn it into a prayer. Pray the Word back to God. Meditate, then memorize, then meditate some more on what you’ve memorized. One way to do this is to carry around a tiny notepad and record what God has spoken in His Word that day to give you something to chew on all day and savor it completely. The late Jerry Bridges made this helpful point, “God’s Word must be so strongly fixed in our minds that it becomes the dominant influence in our thoughts, our attitudes, and our actions. One of the most effective ways of influencing our minds is through memorizing Scripture.”

  • Perspiration

“…bodily training is of some value…” 1 Timothy 4:8a

I know perspiration doesn’t sound as spiritual as meditation, but it is also important. Many of the problems we face could be solved with a little exercise and some healthy eating. One author has stated, “The cure for anything is salt water…sweat, tears, or the sea.” While that obviously takes things too far, we shouldn’t underestimate the importance of a good sweat. God created our beating hearts and sweat glands for a reason. As embodied spirits, we often aren’t aware of how connected our bodies and spirits are. Many have seen depression and discontentment lift after a period of regular exercise. Doctors say our hearts should beat at a rapid pace at least 30 minutes each day and we will do wise to heed them.    

  • Recreation

“…much study is a weariness of the flesh.” Ecclesiastes 12:12

While similar to perspiration, recreation focuses more on the creativity God gave us. Hobbies are good for the soul. Whether it’s carpentry, karate, racquetball, or cooking, we all need diversions from the demands on us. Some think the Bible’s call to sober-mindedness condemns this, but this is wrong. The truly sober-minded know that high levels of work and stress often lead to sin, so they insert recreation into life. Ancient watchman were given one watch of the night so they’d be fully alert during that watch. We’ve also got to mention the all important…sleep. God wired us so that we’d need this nightly recharge and for those who won’t humble themselves to get it, God will see to it that they are humbled for lack of it. In his little book Zeal Without Burnout, Christopher Ash writes, “To neglect sleep, Sabbaths, friendships, and inward renewal is not heroism but hubris.”

  • Mortification

“For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” Romans 8:13

There is no sanctification without mortification. The great men of God in the Bible and church history were known for vigilance in this. John Piper calls this, “Holy sweat” and we can’t forget John Owen’s famous line that, “We must be killing sin or sin will be killing us.” There is no more sad creature in all the world than a believer cozying up to sin. Unbelievers live in sin, but they are blind to the glories of Christ. Believers, however, are at odds with their new union to Christ when they sin. They feel what David felt when he said, “My bones wasted away…my strength was dried up.” This is why Jesus said of indwelling sin, “kill it, gouge it out, pluck it out, and tear it from you.” Peter told us indwelling sin, “wage[s] war against your soul” (1 Peter 2:11). Along with killing sin, we’ve also got to learn to say, “No” to extra demands on our time that keep us from what is most important. Even learning to discipline ourselves to put down the smartphone could help us keep a good pace.

  • Association

“Not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” Hebrews 10:25

No believer was created to be a lone ranger. We need fellowship with other believers, especially in a local body with which we have covenanted. The church who practices biblical church membership is built upon this deep fellowship in the body of Christ. But sitting in a pew once a week is not sufficient to stir up our souls. We need a one-on-one relationship of accountability in the body and we also need a small group in the church that will keep us lifted in prayer and provide us with the necessary encouragement. All the while, we must not forget that we are there to serve our brothers and sisters and not merely be served by them.

  • Proclamation

“…Woe to me if I do not preach the gospel!” 1 Corinthians 9:16b

The Dead Sea is a fitting example of the Christian who neglects evangelism. Like the Dead Sea, if we have no outlet of the Gospel into the lives of others, we will grow stagnant and dry. Evangelism always reminds me of the lostness of the world around me and the great wonder of God’s saving grace in my own life. When you rub shoulders with the lost and listen to them share their worldview, it may just remind you how blessed you are to be in Christ, in turn filling you with a passion to share the Gospel with unbelievers.

  • Continuation

“And let us not grow weary of doing good, for in due season we will reap, if we do not give up.” Galatians 6:9

All of the above will not matter if we fail to persevere. Jesus said it is those, “who endure to the end who will be saved.” While it is true that God preserves His people, it is also true that God’s people persevere. In the same short letter, the Apostle Jude referred to believers as those, “kept for Jesus Christ”, then commanded us: “Keep yourselves in the love of God”, only to conclude, “Now to Him who is able to keep you from stumbling…” May we not lose heart and give up, for there is nothing but destruction for those who do. Hebrews 12:2 reminds us to, “run with endurance the race that is set before us, looking unto Jesus…”

May we all run this marathon race of life with endurance, focus, and sustainable pace.

Sin is Like Pickles

Widely known for it’s licentiousness and loose living Corinth was one of the chief cities especially suited for sowing wild oats. So many oats were sown that Corinth reaped a widespread reputation for being the epicenter of vice in the 1stcentury. But sadly, within Corinth itself the Church had a worse reputation and to this very day whenever one speaks of the Corinthians the sin of chapter 5 quickly rises to the surface.[i]Why? Not solely because of sexual immorality. No, something worse was allowed to exist among them, something so atrocious that the pagans even blushed at it. Listen to Paul describe the specifics in 5:1, “It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife.”

This man’s mother had most likely died and he was now living with his stepmother who may or may not have already divorced his father because of this sinful relationship.[ii]Whatever the details were there is no doubt about what’s happening here. 5:1 implies that this had been going on for sometime and was still going on at the time Paul wrote this letter to them. In such cases Paul is clear. The Church in Corinth must discipline the wayward man. Listen to 5:2-5, “And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.”

Yes this man’s sin needs rebuking, but see how Paul calls out the Church in Corinth for how they’ve tolerated this man’s sin and allowed it to exist? This sin should’ve humbled them, shamed them, and brought the Church to repentance but v2 says they were arrogant. Perhaps they justified this man’s sin away saying it was a unique circumstance that required some more thought before any action is taken. Perhaps they saw it as a matter of this man’s Christian liberty to do as he pleased. Perhaps because such stout early Church theologians had taught them they thought God would overlook such things. Notice what Paul’s instruction is. Does he say this man’s membership is to be suspended? Or that this man should be enter into a lengthy counseling program? Or even that this man should be sent off to a rehab center where he can heal and grow. No, none of that is in play here. Paul’s instruction is simple and straightforward. “Let him who has done this be removed from among you…you are to deliver this man to Satan for the destruction of the flesh…” On this man Paul has already pronounced the judgment the Church wouldn’t. So, he says, the very next time they assemble together in the name of the Lord Jesus, to worship the Lord Jesus, they are to remove the man who refuses to obey the Lord Jesus. Why? For His own good. To destroy the unruly lusts of his sinful flesh for sure, but more “…so that his spirit may be saved in the day of the Lord.” If he refuses to obey Christ, the Church can no longer affirm his profession of faith in Christ, which means he must be removed from the Church of Christ for the very purpose of rebuking him, humbling him, bringing him to repentance so that he’ll be saved, in the end, on the day of Christ.

Many think this kind of excommunication is arrogant judgment within the Church that’s inconsistent with love, but it’s in fact the opposite. Love cannot be true where there is no discipline. Hebrews 12:6 tells us “Those whom the Lord loves He disciplines…” Remember, as the Father let his prodigal son wander off with his inheritance to allow the bitter consequences of what he’d chosen be experienced, so too this man in Corinth was to be removed so he’d experience the consequences of his sin.[iii]To not obey the Lord in removing this man who’s not obeying the Lord is also sin against the Lord. The Corinthians apparently weren’t willing to do it, so Paul commanded them to do it, for this man’s own good, in effect saying, ‘Love him in this way.’

Paul goes further. He says the wayward man in view shouldn’t only be removed for his own good, but should be removed for the good of the Church as well. We see this in 5:6-13 where Paul warns them of the effects sin can have when left undealt with.

It’s like pickles…follow me here.

Pickles are to some people what make the sandwich or burger complete, providing that last little garnish that elevates the flavors to their highest potential. These people are wrong and they are not to be trusted. Why take a perfectly good cucumber (or anything for that matter) and drop it into vinegar to make it better? I hate pickles. Not only do they taste awful, they leave a residue that is impossible to remove. For example…once at Chick-Fil-A I ordered a spicy chicken sandwich without pickles. Accidently someone put pickles on it, it was brought to the table, I picked it up and opened it to see if pickles were left off or not (as has become my custom)…and to my dismay they were still there! I knew what was going to happen. As quick as I could I reached down and took them off, cleaned my hands off, and looked back at the bun and saw those two little green circles where the pickle juice had soaked into the bun. It was all over. I ate the sandwich, don’t hear me wrong, but the instant I bit near those circles you could taste and smell the green ooze of pickle juice…it had invaded this perfectly good sandwich.

Lesson?

Sin left undealt with is like pickles, it invades everything in a church.

Paul uses another image, one from the Passover. Like leaven that easily and quickly goes through the whole dough, sin left alone in the congregation eventually effects and impacts the whole congregation. Or to say it another way, sin no one deals with eventually becomes sin that everyone deals with.[iv]What can they do to become pure once again? They must remove the old leaven so they would become a new lump. This is, after all, why Christ the true Passover Lamb was sacrificed – to make His people pure and holy. As Israel was set free from Egypt as a result of the Passover and made a clean break from them, so too the Christian from the work of Christ the Passover Lamb has been set free from the world, the flesh, and devil and because of Christ’s work we are now to make a clean break from the sin that entangles us.[v]If the Corinthians continue in their sinful arrogance they show themselves to be soaked through with the leaven of malice and evil, when they were bought and redeemed and filled with the Spirit of God in order to soak them through with the gospel leaven of sincerity and truth.

 

Citations:

[i]F.W. Grosheide, 1 Corinthians – NICNT, page 119.

[ii]John MacArthur, 1 Corinthians, page 122.

[iii]Mark Dever, Twelve Challenges Churches Face, page 52.

[iv]Dever, page 53.

[v]MacArthur, page 129.

Jesus’ Questions for an Anxious Heart

Anxiety is something many of us face on a regular basis. From the womb to the tomb, we encounter a multitude of events that can lead us to doubt God’s good plans for our lives. In His famous Sermon on the Mount, Jesus questions our sinful tendency to worry. Jesus was a master of answering questions with deeper questions, thus causing us to consider life from an eternal perspective. In Matthew 6:31, Jesus portrays our anxiety as worrisome questioning and fretful concern which wonders, “What shall we eat? What shall we drink? What shall we wear?” Yet Jesus’ answer to these questions comes in the form of more questions. Aside from commanding us three times, “Do not be anxious,” Jesus leads us to consider the foolishness of our fearful anxiety.

Is not life more…? (v. 25)

The first question Jesus uses to counter our fretfulness zooms out to view the full scope of our lives in light of what is currently worrying us. Ironically, Jesus identifies the most extreme causes of worry, implying that all other less-important causes are covered as well. Our Western mindsets worry primarily about much less significant things like financial stability, social likeability, and that inner feeling of success in life. But life is more than food, clothes, friends, account numbers, titles, and degrees. So when we begin to worry about something, we must learn to ask ourselves, “Isn’t life more than [insert your worry here]?” The rhetorical yes answer will remind us to live not by bread alone, but by every word that comes from the mouth of God.

Are you not of more value than they? (v. 26)

Jesus’ second question turns our attention to what theologians call the imago Dei. As humans, we have been created in the image of God. Genesis 1:27-28 states, “So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’” Jesus had just called the people to consider the birds flying about over their heads there near the shore of the Sea of Galilee. This reminds me of when God, “took Job to the zoo” (Mahaney) in Job 38-41, but the focus is different. Here Jesus wants us to consider our heavenly Father’s care for His creation. If God cares for the little animals under Adam’s dominion, then most assuredly He cares for Adam’s race. This side of the cross, we know God’s special love for those made in His image has been proven. Romans 8:32 reminds us, “He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?”

Which of you by being anxious can add a single hour to his span of life? (v. 27)

Worry and fretfulness not only cannot add time to our earth clock, but has been proven to take away from it. Not only do we waste time when we stress and worry over things, but we put our health in danger. So the next time you find yourself doubting God’s faithfulness in your life circumstances, consider the time you are wasting.

Will God not much more clothe you? (vv. 28-30)

From worries over food to worries over clothing, Jesus encourages us to consider God’s loving concern for His people. Earlier Jesus said to look up at the birds for a reminder of God’s provision and now He calls us to look down at the grass for it. We serve a God who provides the richest of clothing for the most lowly of His creation, so we should take heart. God will give His children what they need to glorify Him.

The remedy: Trust your Father and Make Him Known (vv. 31-34)

Once we have questioned our anxieties through Jesus’ approach, we have no reason for them remaining. We’ve discovered that life is more than what bothers us, God has a special love for those in His image, life is too short to worry, and we will have all we need to serve Him. But now what do we do with our lives? Jesus says we should live by faith in God and live for the fame of God. Those who seek to know God and make Him known will have all they need to further know and make Him known. Instead of filling our lives with doubts and concerns, we must fill them with faith that is active in the world for the glory of God. Faith in God fuels living for God’s fame. Since our heavenly Father loves us enough to send His Son to Calvary’s cross in our stead, we can now spread His kingdom in this world. And the good news is, we don’t even have to worry about His kingdom spreading, for He promised to build His church.

From Passover to Lord’s Supper

The word sacrament comes from the Latin word ‘sacramentum’ meaning a solemn or sacred oath. Roman Catholics believe there to be seven sacraments, most Protestants only believe there to be two of them; baptism, given to us in the Great Commission (Matthew 28:18-20), and the Lord’ Supper, given to us in Jesus’ teaching in the upper room (Matthew 26:26-29). In addition to the word sacrament is the word ordinance, which simply means a statute or command Jesus ordained for the Church. The difference between these two words comes down to what we believe is happening while engaging in these activities. To prefer the title ordinance over the title sacrament generally means one believes there is no grace communicated from God to those participating in the activities themselves. To prefer the title sacrament over the title ordinance generally means one believes there is grace communicated from God to those participating in the activities themselves. I prefer to call baptism and the Lord’s Supper sacraments because I believe God strengthens us in His grace through them, but I also do not mind the term ordinance either because these two practices truly have been ordained by God for the Church.

Westminster Shorter Catechism, question 92 asks, “What is a Sacrament? A sacrament is a holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.” Did you notice that both the word sacrament and ordinance are present in this definition? Though we find people rejecting one title in preference of the other, it’s good to use both in defining what they are.

We can also state generally that both sacraments function as signs and seals. Signs, in that what the preaching of the gospel is to our ears, the sacraments are to our eyes.This means they visibly signify or show the invisible truth of God to us. In a very real sense the sacraments are a dramatized display of the gospel. But they are also seals. Just as a ruler in ancient times would seal a document with his royal seal to communicate that the message was from him and carried his authority, so too, the sacraments are visible seals from God promising that all who receive them truly participate in the grace given through them. Paul makes this point well in Romans 4:11-12 saying, “Abraham received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.”

As with all sound doctrine we must look into the whole of Scripture to find the whole overview of any particular doctrine. And this is especially true when we come to the Lord’s Supper, because its roots take us all the way back to the Exodus. Recall that during and after God redeemed Israel out of slavery in Egypt He instituted the Passover. As the final plague was drawing near God warned His people (in Exodus 12) to prepare for this moment by putting the blood of an unblemished lamb on each doorpost of their homes. The people were then to eat the lamb with unleavened bread and bitter herbs in haste with their belts on and sandals on their feet. As God passed through to strike down the first born of the land of Egypt He saw the blood and passed over all the homes who have done this. This hasty meal was to be a memorial day feast celebrating the beginning of Israel’s new year from this day forward and it was these things that each prophet of God called the people of God back to throughout the Old Covenant. Then there’s a change.

As Jesus’ hour was drawing near He gathered together with His disciples to celebrate this Passover one last time in Luke 22. At this meal in the Upper Room Jesus did something new. Rather than repeating what the Israelites had done for ages and ages, He changed things. Here is how Luke recounts the moment. “And when the hour came, He reclined at table, and the apostles with Him. And He said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And He took a cup, and when He had given thanks He said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And He took bread, and when He had given thanks, He broke it and gave it to them, saying, “This is My body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in My blood” (Luke 22:14-21).

As God instituted the Passover long ago for the remembrance of what He did to redeem Israel from slavery in Egypt and from the death of the first born, so too here Jesus institutes the Lord’s Supper for the remembrance of what He was about to do to redeem God’s people from a greater slavery, sin, and a greater Pharaoh, Satan. And just as the Passover was to be a repeated event for Israel each year as they did life together in the land God brought them to, so too the Lord’s Supper is to be a repeated event for the Church as we do life together where God has placed us.

As often as the Church does this, her members see Christ’s death showed forth and are, as the Westminster Shorter Catechism question 96 says, “…not after a corporal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment, and growth in grace.”