The historic protestant reformation which began “officially” in the 1500’s was a Theo- centric reformation. The reformers through the reading and studying of the Scriptures were given a view to the glory of God that would cause them to cry with the Psalmist, “Not to us, O LORD, not to us, but to your name give glory,” (Ps.115:1). As God revealed himself in his triune nature to our protestant and reformed forefathers they became entranced with a God centered view of all things so that they could say with the apostle Paul, “For from him and through him and to him are all things. To him be glory forever. Amen.” (Rom.11:36). This historic pillar of the protestant reformation is founded on the doctrine of God revealed in the Scriptures that he is absolutely sovereign in all of his attributes over all that he has made and sustains. God who is incomprehensible, self sufficient, holy, righteous, wise, powerful, and good as the Father, Son and Holy Spirit is in the heavens doing everything that he pleases and there is no one and nothing that can thwart his purposes. (Ps.115:3).
We are not certain when this particular Latin phrase, Soli Deo Gloria, began to be used but it found it’s way into the writing, preaching and living of many in the church. It was found carved into Bach’s organ in the church at Leipzig and penned at the end of his compositions. It is found in the writing of the Shorter Catechism in the first question, “What is the chief end of man? Man’s chief end is to glorify God and enjoy him forever”. And it is found in the life and death of many of those involved in the reformation. To this day we do not know where John Calvin was buried because he asked to be buried in a pine box in an unmarked grave in the ground so that none would be drawn to him but to the God of glory who was his life. And many who followed in the way of the reformation were put to death for God’s glory not taking any glory to themselves. Patrick Hamilton at the age of 24 returned to Scotland after his education in Germany and having been soundly converted through the work of reformation in the church. He began to preach in Scotland knowing for certain that preaching salvation in Christ alone through grace alone by faith alone from the foundation of the Scriptures would mean a certain death. Six weeks later he was arrested, tried and burned at the stake. The fires on that cold and wet February day burned for six hours before they finally consumed him and he cried out, “Lord Jesus receive my spirit.” It was not for the glory of Scotland or the reformation that he was consumed in the flames but for the glory of God revealed in the gospel of Jesus Christ made known through the Scripture. Soli Deo Gloria was the cry of the reformation because it is was the will of God for all who were made and redeemed for his own glory, “So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1Cor.10:31).
Is this Theocentric reformation what the church needs today? There are some in the protestant church today who would say that we need to be more anthropocentric than Theocentric. This claim is based upon the idea that the gospel of Jesus Christ is man-centered and not God-centered. Some even say that God limits his sovereignty in order that man may by his own will may chose or reject the gospel. The late Robert Schuller believed the Reformation had “erred because it was God-centered rather than man-centered.” It is believed by many evangelicals today that this Theocentric view does not esteem and value man therefore there is no interest in a God who has such a dim view of his own creatures. The evangelical church of today is intoxicated with man, the church of the 16th century was intoxicated with the majesty of God. And remarkably this view of the majesty of God is what brought about a glorious view of man as the imago dei, freeing him to live for God’s glory in all of life through salvation in Christ. The evangelical movement of our day is saturated with a anthropocentric view of God and man and it is seen in our ambitions and practices. Dr. Michael Horton helps us evaluate our time by asking these questions, “Is our happiness and joy found in God or in someone or something else? Is our worship entertainment or worship? Is God's glory or our self-fulfillment the goal of our lives? Do we see God's grace as the only basis for our salvation, or are we still seeking some of the credit for ourselves? These questions reveal a glaring human-centeredness in the evangelical churches and the general witness of our day.”
When man is the measure of all things, the primary concern, the central focus, then we have reached the ultimate form of idolatry. The incomprehensible, self sufficient and holy God of the Scriptures does everything for his own glory. And the church must adjust her gaze to his majesty and glory that she may in her weakness find her greatest joy in the condescension of his grace and mercy and in doing all that she does for the glory of God alone.
Saturday, October 17, 2009
Friday, October 2, 2009
7 Reasons to Study 3 Books on Spiritual Warfare
If I asked the question, “Have you ever heard of spiritual warfare and if so, what do you think about it?” I have the potential of hearing all kinds of responses from evangelicals. As David Powlison says, “A great deal of fiction, superstition, fantasy, nonsense, nuttiness and downright heresy flourishes in the church under the guise of ‘spiritual warfare’ in our time.” It is because of these responses that I write with a sense of urgency on this topic. Therefore, I want to give you seven reasons from David Powlison’s book, Power Encounters; Reclaiming Spiritual Warfare, for the urgent need to study this important topic. I also want to suggest three books to assist you in your study.
1. “We live in a society where the modern agenda has largely failed.” The modern agenda, which grew out of the Enlightment teachings of the 18th and 19th centuries, sought to elevate man and create a better world through reason, science, technology and man’s own moral goodness. In this vision God is replaced by man and a spiritual reality is replaced by a reasonable natural universe. The modern vision sought to create through the enlightened man the true, good and beautiful. But it has produced a postmodern vision that believes in nothing, and where goodness and beauty are relative. In this age the church must reassert a proper worldview which began in the garden where spiritual warfare entered and was promised to continue until that garden is remade into a garden – city where all warfare will cease.
2. “We live in a society that has become increasingly pagan.” The average person in the modern world today would consider themselves “spiritual”. Science and her god, man, did not solve all problems. Therefore all kinds of spiritual ideology and lifestyles have arisen from the depths of the earth. These ideologies affect all realms of peoples lives from their work to their relationships. The practices of these ideologies are often corrupt and of the occult as is seen in their products in the culture. To God these are detestable beliefs and practices. Therefore spiritual warfare must be understood and lived.
3. “Missions, anthropology, and modern communications make us increasingly aware of the practices and beliefs of animistic cultures.” Multiculturalism and the global village are veins through which the world’s religions and occult may flow. The church must know how to minister the Scriptures into such a world and this is better done where spiritual warfare is understood and lived.
4. “We live in a society of high-profile bondage to “addictions”, such as alcohol, drugs, cigarettes, immoral sex, violence, food, work, television, exercise, money, pleasure, sports and so on.” Man living to the bondage of his flesh can walk into an immensity of options through technology, instant gratification and shallow relationships and find a downward spiral into a destructive life. At the bottom of this pit there are no answers to lead them out of the mire and they will continue either in the glitz and glitter or the muck and filth of their slavery. Reclamation of biblical spiritual warfare allows people to see that slavery and slave masters are a reality.
5. “Bizarre or troubled behavior, often related to experiences of extreme abuse, seems to be appearing more frequently.” People are living in extreme distress, confusion, self deception, chaos, disparity, fear and anxiety. What are the components that factor into this devastation of life? Spiritual warfare properly understood will assist us in these times of seemingly hopeless situations.
6. “Many people have sometimes experienced an uncanny, heightened sense of the presence of evil.” Often you may hear people explain a certain place, a work of art or a personal experience with someone as being “dark”. How are we to understand these dark places, people, things we see at work in the culture? In this darkness there may be destruction or chaos, deception or violent manipulation of the truth, or coldness and deadness in things living. Reclaiming spiritual warfare will allow the church to better understand and act.
7. “A growing number of Christians teach and practice “deliverance” ministry in the quest to cast our inhabiting demons.” You may find yourself in a prayer gathering where someone “binding” or “loosing” demons or certain powers. There are churches that will host prayer walks to do warfare against “territorial spirits” around a certain neighborhood or church property. There are those who teach that a Christian can be possessed by a demon. Or you may hear people calling certain demons the cause of certain sins. We need to reclaim a proper biblical view of spiritual warfare in the church.
These seven reasons presented by David Powlison should give the church an urgency concerning reclaiming a biblical view of spiritual warfare so that we may live as the church in the knowledge and enjoyment of God and to our neighbors for the same. It is with this urgency in mind that I would suggest the following books for study.
Power Encounters, Reclaiming Spiritual Warfare. David Powlison. The aim of this book is to assist the Christian church in exploring what the Scriptures say about spiritual warfare to correct her imbalance and error and lead her down a path of truth that will prove helpful to her maturity. It neither minimizes the Enemy nor elevates the demonic spiritual realm to a fantasy plot of good versus evil. It is sound Biblical teaching on this important subject.
The Christian in Complete Armour. William Gurnall. John Newton said, “If I might read only one book beside the Bible, I would choose The Christian in Complete Armour.” This book written by the 17th century English Puritan is available in a shortened modern English version, the original is 1200 pages, through Banner of Truth Trust. This work is a call to the Christian to live a life of warfare in his union with Christ.
Precious Remedies Against Satan’s Devices. Thomas Brooks. This English Puritan who lived in the 17th century penned this work to strengthen the church in her spiritual warfare. He says, “We are not ignorant of Satan's devices, or plots, or machinations, or stratagems. He is but a Christian in title only, who has not personal experience of Satan's stratagems, his set and composed machinations, his artificially molded methods, his plots, darts, depths, whereby he outwitted our first parents.” To Brooks it is not enough to understand spiritual warfare but he must engage himself in it for his own life and the life of his neighbor. This work is available free online as a pdf file.
1. “We live in a society where the modern agenda has largely failed.” The modern agenda, which grew out of the Enlightment teachings of the 18th and 19th centuries, sought to elevate man and create a better world through reason, science, technology and man’s own moral goodness. In this vision God is replaced by man and a spiritual reality is replaced by a reasonable natural universe. The modern vision sought to create through the enlightened man the true, good and beautiful. But it has produced a postmodern vision that believes in nothing, and where goodness and beauty are relative. In this age the church must reassert a proper worldview which began in the garden where spiritual warfare entered and was promised to continue until that garden is remade into a garden – city where all warfare will cease.
2. “We live in a society that has become increasingly pagan.” The average person in the modern world today would consider themselves “spiritual”. Science and her god, man, did not solve all problems. Therefore all kinds of spiritual ideology and lifestyles have arisen from the depths of the earth. These ideologies affect all realms of peoples lives from their work to their relationships. The practices of these ideologies are often corrupt and of the occult as is seen in their products in the culture. To God these are detestable beliefs and practices. Therefore spiritual warfare must be understood and lived.
3. “Missions, anthropology, and modern communications make us increasingly aware of the practices and beliefs of animistic cultures.” Multiculturalism and the global village are veins through which the world’s religions and occult may flow. The church must know how to minister the Scriptures into such a world and this is better done where spiritual warfare is understood and lived.
4. “We live in a society of high-profile bondage to “addictions”, such as alcohol, drugs, cigarettes, immoral sex, violence, food, work, television, exercise, money, pleasure, sports and so on.” Man living to the bondage of his flesh can walk into an immensity of options through technology, instant gratification and shallow relationships and find a downward spiral into a destructive life. At the bottom of this pit there are no answers to lead them out of the mire and they will continue either in the glitz and glitter or the muck and filth of their slavery. Reclamation of biblical spiritual warfare allows people to see that slavery and slave masters are a reality.
5. “Bizarre or troubled behavior, often related to experiences of extreme abuse, seems to be appearing more frequently.” People are living in extreme distress, confusion, self deception, chaos, disparity, fear and anxiety. What are the components that factor into this devastation of life? Spiritual warfare properly understood will assist us in these times of seemingly hopeless situations.
6. “Many people have sometimes experienced an uncanny, heightened sense of the presence of evil.” Often you may hear people explain a certain place, a work of art or a personal experience with someone as being “dark”. How are we to understand these dark places, people, things we see at work in the culture? In this darkness there may be destruction or chaos, deception or violent manipulation of the truth, or coldness and deadness in things living. Reclaiming spiritual warfare will allow the church to better understand and act.
7. “A growing number of Christians teach and practice “deliverance” ministry in the quest to cast our inhabiting demons.” You may find yourself in a prayer gathering where someone “binding” or “loosing” demons or certain powers. There are churches that will host prayer walks to do warfare against “territorial spirits” around a certain neighborhood or church property. There are those who teach that a Christian can be possessed by a demon. Or you may hear people calling certain demons the cause of certain sins. We need to reclaim a proper biblical view of spiritual warfare in the church.
These seven reasons presented by David Powlison should give the church an urgency concerning reclaiming a biblical view of spiritual warfare so that we may live as the church in the knowledge and enjoyment of God and to our neighbors for the same. It is with this urgency in mind that I would suggest the following books for study.
Power Encounters, Reclaiming Spiritual Warfare. David Powlison. The aim of this book is to assist the Christian church in exploring what the Scriptures say about spiritual warfare to correct her imbalance and error and lead her down a path of truth that will prove helpful to her maturity. It neither minimizes the Enemy nor elevates the demonic spiritual realm to a fantasy plot of good versus evil. It is sound Biblical teaching on this important subject.
The Christian in Complete Armour. William Gurnall. John Newton said, “If I might read only one book beside the Bible, I would choose The Christian in Complete Armour.” This book written by the 17th century English Puritan is available in a shortened modern English version, the original is 1200 pages, through Banner of Truth Trust. This work is a call to the Christian to live a life of warfare in his union with Christ.
Precious Remedies Against Satan’s Devices. Thomas Brooks. This English Puritan who lived in the 17th century penned this work to strengthen the church in her spiritual warfare. He says, “We are not ignorant of Satan's devices, or plots, or machinations, or stratagems. He is but a Christian in title only, who has not personal experience of Satan's stratagems, his set and composed machinations, his artificially molded methods, his plots, darts, depths, whereby he outwitted our first parents.” To Brooks it is not enough to understand spiritual warfare but he must engage himself in it for his own life and the life of his neighbor. This work is available free online as a pdf file.
Wednesday, September 23, 2009
Well, Sick or Dead?
Is man in his human nature well, sick or dead? This would be an interesting question to ask someone at the office, your children at the dinner table or your neighbor standing with you in the yard. Granted it may be a little deeper question than your neighbor is expecting from you but it is a valid question that explores a persons worldview.
If man in his human condition is morally well then we can expect things to get better. He will make the right decisions for himself and others; he will carry out honorable and exemplary actions; he will maintain a gracious and giving attitude seeking righteousness, justice and love toward all mankind. In this view man may not be at this state of wellness but he is getting there and therefore what he affects in his wake will get better. Therefore there is nothing really wrong with the human race and his relationship to God is one of blessing for God to have such honorable and admirable creatures.
If man in his human condition is morally sick then he is not well and it is obvious by the problems we face in life, however there is hope. Things with man may be bad but not hopeless. There is still some hope and some good in this world. People are still in existence and doing some good things and the sick can be made better by God, themselves and others to do more good things.
If man in his human condition is morally dead in relationship to God then he can do no good thing as God establishes the standard for goodness. He is dead therefore he cannot move toward God in seeking him for his goodness. He is dead therefore he cannot respond to God unless there is someone or something to effect his condition of deadness with the adverse which is life.
A persons response to this question will inevitably lead to what that person then thinks about the gospel of Jesus Christ. The religions of the world and some masquerading as “Christianity” are for the well or the sick but the gospel of Jesus Christ realized at the cross is for the dead. It is said that there are only two kinds of people, “the quick and the dead”. But those who are quick to acknowledge that they are dead will find life outside themselves in the power of the gospel. No one can come to Jesus for salvation unless the Father draws him (Jn.6:44). And as Paul says to those who were dead in their trespasses and their sinful flesh, “God made (you) alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with it’s legal demands. This he set aside nailing it to the cross.” (Col.2:13-14).
The hope for the dead is for one to die in their place and to live in their place. Therefore the hope of the cross is the demonstration that Christ died for those dead in their sins becoming sin for them (2Cor.5:21). But the cross is empty because Christ not only died as a substitute for dead sinners (Rom.3:24-26) he rose from the dead to be their life (Rom.8:11), so that all who died with him are also raised with him to justification (Rom.4:25) and life in his righteous and holy life (Eph.4:24). The gospel of the cross is for the dead. The well may need an example to follow, and the sick may need some help, healing, love or encouragement, but the dead need a God who acts outside themselves to breath life into their deadness that all may be made new.
If man in his human condition is morally well then we can expect things to get better. He will make the right decisions for himself and others; he will carry out honorable and exemplary actions; he will maintain a gracious and giving attitude seeking righteousness, justice and love toward all mankind. In this view man may not be at this state of wellness but he is getting there and therefore what he affects in his wake will get better. Therefore there is nothing really wrong with the human race and his relationship to God is one of blessing for God to have such honorable and admirable creatures.
If man in his human condition is morally sick then he is not well and it is obvious by the problems we face in life, however there is hope. Things with man may be bad but not hopeless. There is still some hope and some good in this world. People are still in existence and doing some good things and the sick can be made better by God, themselves and others to do more good things.
If man in his human condition is morally dead in relationship to God then he can do no good thing as God establishes the standard for goodness. He is dead therefore he cannot move toward God in seeking him for his goodness. He is dead therefore he cannot respond to God unless there is someone or something to effect his condition of deadness with the adverse which is life.
A persons response to this question will inevitably lead to what that person then thinks about the gospel of Jesus Christ. The religions of the world and some masquerading as “Christianity” are for the well or the sick but the gospel of Jesus Christ realized at the cross is for the dead. It is said that there are only two kinds of people, “the quick and the dead”. But those who are quick to acknowledge that they are dead will find life outside themselves in the power of the gospel. No one can come to Jesus for salvation unless the Father draws him (Jn.6:44). And as Paul says to those who were dead in their trespasses and their sinful flesh, “God made (you) alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with it’s legal demands. This he set aside nailing it to the cross.” (Col.2:13-14).
The hope for the dead is for one to die in their place and to live in their place. Therefore the hope of the cross is the demonstration that Christ died for those dead in their sins becoming sin for them (2Cor.5:21). But the cross is empty because Christ not only died as a substitute for dead sinners (Rom.3:24-26) he rose from the dead to be their life (Rom.8:11), so that all who died with him are also raised with him to justification (Rom.4:25) and life in his righteous and holy life (Eph.4:24). The gospel of the cross is for the dead. The well may need an example to follow, and the sick may need some help, healing, love or encouragement, but the dead need a God who acts outside themselves to breath life into their deadness that all may be made new.
Friday, September 18, 2009
Some Thoughts on Baptism
Colossians 2:11-12 tell us three important truths about baptism. These three truths are discovered in the context of Paul seeking to build up the church through their understanding the benefits they have received in union with Christ (2:9-15). Whereas I think the believers union with Christ and the benefits they share in this union are of upmost importance in these verses, there is a connection that Paul makes with the covenant sign of baptism that is also for our benefit. As we look to three truths taught to us here about the sacrament of baptism we can see the important role this doctrine plays in the believers need to look back to his baptism as he guards himself with thanksgiving and faith in union with Christ against a continual host of error and false teaching that will invade this realm until Christ puts all his enemies under his feet. Therefore I will briefly mention three truths about baptism underscored in these two verses.
In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
Colossians 2:11-12
First, there is a connection between circumcision in the Old Testament and baptism in the New Testament. Paul uses two main phrases in verses 11 and 12, In him also you were also circumcised…having been buried with him in baptism, that give us a parallel thought between circumcision and baptism. The false teachers were calling the church to be circumcised but Paul is telling them they have been circumcised by him spiritually in participating in Christ’s death by faith, and the sign of having received this grace of faith is in their obedience to the command to be baptized. Therefore just as Abraham received God’s grace in the covenant by faith (Gen.15) and so received the sign of circumcision for himself and all his posterity (Gen.17), so those in the new covenant in Christ’s blood receive him by faith receive the sign of baptism. There is a distinct relation between the signs signifying the continuity of the covenant.
Second, baptism is a covenant sign. Paul is arguing they have a sign of their effectual union with Christ in God’s ordained sign of baptism. God entered into covenant with Abraham in Genesis 12 and 15 making promises to him and guaranteeing those promises by himself. In Genesis 17 God gave Abraham circumcision as the sign of this covenant by it sealing to him and his posterity all the promises made in the covenant. This sign reminded him and all who would come after him of God’s promises. The Colossian and other churches are being reminded that they have the certainty of God’s promises in the covenant of Christ’s blood as they look to their baptism. Baptism is not a sign of mans faith but of God’s faithfulness revealed in his spoken promise.
Third, the meaning of baptism is revealed in these verses. Paul is writing about the church’s union with Christ and the benefits to the church in that union. Therefore baptism is seen a sign that signifies God’s sovereign gracious reach to effectually bless his people in union with Christ. In the baptism of infants we do not see an innocent child who is worthy of God’s blessing. In adult baptism we do not see a faithful man who has chosen God. But in both we see guilty, helpless, dead sinners whom God is bending down to in his means of grace to show forth his promise to them who will walk in his grace by faith.
These verses in Colossians 2:11-15 are not primarily about baptism but they do teach some important truths that are worthy of our searching into. If reading this sparks your interest in reading more on this important doctrine I would suggest the following resources to assist you:
Belgic Confession - Article 34 (1561)
Heidelberg Catechism Q.69-73 (1563)
Westminster Confession of Faith - Chpt.28 (1647)
Christian Baptism, John Murray
Baptism, Three Views, edited by David Wright
Case for Covenantal Infant Baptism, edited by Gregg Strawbridge
Baptism, Francis Schaeffer
Institutes of the Christian Religion - Book 4 Chpt.15 & 16, John Calvin
In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
Colossians 2:11-12
First, there is a connection between circumcision in the Old Testament and baptism in the New Testament. Paul uses two main phrases in verses 11 and 12, In him also you were also circumcised…having been buried with him in baptism, that give us a parallel thought between circumcision and baptism. The false teachers were calling the church to be circumcised but Paul is telling them they have been circumcised by him spiritually in participating in Christ’s death by faith, and the sign of having received this grace of faith is in their obedience to the command to be baptized. Therefore just as Abraham received God’s grace in the covenant by faith (Gen.15) and so received the sign of circumcision for himself and all his posterity (Gen.17), so those in the new covenant in Christ’s blood receive him by faith receive the sign of baptism. There is a distinct relation between the signs signifying the continuity of the covenant.
Second, baptism is a covenant sign. Paul is arguing they have a sign of their effectual union with Christ in God’s ordained sign of baptism. God entered into covenant with Abraham in Genesis 12 and 15 making promises to him and guaranteeing those promises by himself. In Genesis 17 God gave Abraham circumcision as the sign of this covenant by it sealing to him and his posterity all the promises made in the covenant. This sign reminded him and all who would come after him of God’s promises. The Colossian and other churches are being reminded that they have the certainty of God’s promises in the covenant of Christ’s blood as they look to their baptism. Baptism is not a sign of mans faith but of God’s faithfulness revealed in his spoken promise.
Third, the meaning of baptism is revealed in these verses. Paul is writing about the church’s union with Christ and the benefits to the church in that union. Therefore baptism is seen a sign that signifies God’s sovereign gracious reach to effectually bless his people in union with Christ. In the baptism of infants we do not see an innocent child who is worthy of God’s blessing. In adult baptism we do not see a faithful man who has chosen God. But in both we see guilty, helpless, dead sinners whom God is bending down to in his means of grace to show forth his promise to them who will walk in his grace by faith.
These verses in Colossians 2:11-15 are not primarily about baptism but they do teach some important truths that are worthy of our searching into. If reading this sparks your interest in reading more on this important doctrine I would suggest the following resources to assist you:
Belgic Confession - Article 34 (1561)
Heidelberg Catechism Q.69-73 (1563)
Westminster Confession of Faith - Chpt.28 (1647)
Christian Baptism, John Murray
Baptism, Three Views, edited by David Wright
Case for Covenantal Infant Baptism, edited by Gregg Strawbridge
Baptism, Francis Schaeffer
Institutes of the Christian Religion - Book 4 Chpt.15 & 16, John Calvin
Thursday, September 17, 2009
A Vain Reception of Grace
“...we appeal to you not to receive the grace of God in vain. For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time, behold now is the day of salvation…Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.” - 2Corinthians 6:1-2; 7:1
God’s grace is effectual and filling. It is so because of the one who originates and gives it and for the purpose of its course. Therefore to receive the grace of God in vain is to deny its giver, its power and mans own condition. In the case of the Corinthians their lives were immoral, their trust in God’s leadership suspect, and their zeal waning. The exhortation to not receive the grace of God in vain was a plea for them to turn into the face of God in Jesus Christ, the giver of grace, trusting the delivered Word that proclaimed the grace and become fallow ground for a harvest of holiness for the glory of God. This required their cleansing in repentance trusting that with God there is grace for sin, and their faithfulness in holiness believing that in Christ there is grace for faith.
Is God’s grace in Christ working that powerful progressive transformation in your life that it is purposed for? As one writer says, “For them to receive the grace of God in vain meant that their practice did not measure up to their profession as Christians, that their lives were so inconsistent as to constitute a denial of the logical implications of the gospel, namely, and in particular, that Christ died for them so that they might no longer live to themselves but to His glory" God’s grace in Christ is effectual and filling and to have it in Christ is to be effected and filled with him in all of life for his glory.
God’s grace is effectual and filling. It is so because of the one who originates and gives it and for the purpose of its course. Therefore to receive the grace of God in vain is to deny its giver, its power and mans own condition. In the case of the Corinthians their lives were immoral, their trust in God’s leadership suspect, and their zeal waning. The exhortation to not receive the grace of God in vain was a plea for them to turn into the face of God in Jesus Christ, the giver of grace, trusting the delivered Word that proclaimed the grace and become fallow ground for a harvest of holiness for the glory of God. This required their cleansing in repentance trusting that with God there is grace for sin, and their faithfulness in holiness believing that in Christ there is grace for faith.
Is God’s grace in Christ working that powerful progressive transformation in your life that it is purposed for? As one writer says, “For them to receive the grace of God in vain meant that their practice did not measure up to their profession as Christians, that their lives were so inconsistent as to constitute a denial of the logical implications of the gospel, namely, and in particular, that Christ died for them so that they might no longer live to themselves but to His glory" God’s grace in Christ is effectual and filling and to have it in Christ is to be effected and filled with him in all of life for his glory.
Tuesday, September 15, 2009
Musings on a Rooster's Crowing
I woke before dawn and sleepily crawled down the hall to my chair under the light in the living room. I took up the revelation of God, the Scriptures, and turned on the switch. As I began to read and pray Napoleon began to crow. Napoleon is a Yellow Buff rooster living among ten hens in our backyard. He is a proud and beautiful bird among his harem. But what makes him crow and even before the Sun crests the horizon? With my eldest son missing from the home I set upon the quest to answer this question without his ready answers for all our fowl questions.
The answers that I discovered were varied but most all began with some form of “we really do not know”. I appreciate this when scientist admit their limits and allow us non-scientist to continue our musings. One of my favorite explanations came from a scientist of a particular class that would blame all the annoying troubles we face in life upon “testosterone”. This person blames their crowing upon their flaming testosterone levels in the morning as they lay claim to their hens under their watch. This leaves me with not a bit of wonder as to why my seven year old daughter would wake up this morning and with an angry countenance say, “Did you hear Napoleon this morning crowing for an hour?” However, my second favorite reason of uncertainty came from a scientist who said, “Roosters crow whenever they feel like it”. This scientist admits he does not know why they crow but is certain by observation that they do. Therefore it must be because they feel like it. This fits well with a manly worldview. Therefore my imaginary conversation with Napoleon goes something like this. “Napoleon, why are you choosing to crow before the sun has shown itself?” “Well Pastor, because I feel like it.” And with this explanation we can go about our independent autonomous lives doing whatever we feel like doing. After all we do rule the roost! But if you must know the truth I am not buying these reasoning’s. However, my musings ran wild with theological implications when I read another idea from a story told by the Hmong of Southeast Asia.
The story is told something like this: Long, long ago when the world was young, the sky played host to nine suns. The suns scorched the land, dried up the waters, and killed the crops. Therefore the people chose from among their host the most skilled archer to shoot the suns from the sky. The archer rose to his calling shooting arrows from his bow and began to rid the sky of these scorching sons. Finally the archer had rid the sky of eight menacing suns and only one fearful sun remained. This sun in her fright hid herself behind the highest mountain where the archer’s arrows would not reach her. The people were now in darkness and the land grew cold, the seeds did not sprout and the plants would not grow. The people were in dread of what they had done. They began to cry out from the earth in gentle tones hoping the sun would come forth to shine in her glory upon them. But she would not show her face. So they called upon the songbirds of the earth to sing sweet and delightful songs to her, but she would not respond to creations call. At last someone suggested that the brash and beautiful rooster should call to her with his tireless crow. The rooster rose to the occasion and called three times and the sun believing all was safe came forth from the mountain to shine in her glory upon the people and their land. And the sun graciously adorned the head of this gallant and gracious bird with a bit of her glory. Perhaps our scientists could use a dose of imagination like this to assist them in their musings when the answers do not clearly present themselves. But somehow I do not think this story would make it very far in a dissertation on animal behavior in the Poultry Science Department on Ag Hill at the University of Georgia. But for me a non-scientist looking for some enjoyment in the use of God’s revelation and my own musings it was just what I needed.
As I sat this morning under the light of the lamp that shed man made reflections upon the page of God’s revelation, the true light, I read, “the soul who sins shall die.” (Ezek.18:4). And then Napoleon crowed, and I knew I was guilty and justly deserving God’s wrath. And then I considered that Jesus Christ the Lord became sin for me (2Cor.5:21) and died for my sin to take the Fathers just condemnation upon himself to set me free (Rom.2:23-26), that he became a curse in my place that I may be justified before God by faith in Christ (Gal.3:13-14), and I knew and felt mercy, and basked in his grace and truth with my thoughts and affections. And then Napoleon crowed, and I knew that just as the sun crests the horizon every morning, so the mercies of God are new every morning (Lamentations 3:23). And I hear Napoleon crow during the day or at dusk and I am reminded that I am continually in need of the mercies of God toward me in Jesus Christ. When the rooster crowd Peter had denied knowing and enjoying the Lord of the universe and he went out of the presence of the people and wept bitterly. Why, because he needed mercy. The rooster’s crow was loud enough for us to hear from the pages of Scripture and so was Peter’s bitter cry.
I do not know why the rooster crows but I know that when he does I am reminded I need mercy. The Hmong people need the light of the sun to shine upon their faces and their land to live, they need the mercy of God who commands the sun, and so the rooster called for mercy. The Hmong people need the light of the glory of God in the face of Christ to shine in their faces because the “soul who sins shall die” and all have sinned falling short of the glory of God by exchanging the glory of the immortal God for the glory of the creation and the creature (Rom.3:23; 1:23). And it is the true story that informs all other stories whether they be in rebellion to that true story or somehow a reflection of the true story. Napoleon crows all the time in my backyard and I am reminded that I am continually in need of God’s abiding mercies in Christ Jesus and I will cry out in repentance and thanks for his mercies as I walk by faith in his grace.
The answers that I discovered were varied but most all began with some form of “we really do not know”. I appreciate this when scientist admit their limits and allow us non-scientist to continue our musings. One of my favorite explanations came from a scientist of a particular class that would blame all the annoying troubles we face in life upon “testosterone”. This person blames their crowing upon their flaming testosterone levels in the morning as they lay claim to their hens under their watch. This leaves me with not a bit of wonder as to why my seven year old daughter would wake up this morning and with an angry countenance say, “Did you hear Napoleon this morning crowing for an hour?” However, my second favorite reason of uncertainty came from a scientist who said, “Roosters crow whenever they feel like it”. This scientist admits he does not know why they crow but is certain by observation that they do. Therefore it must be because they feel like it. This fits well with a manly worldview. Therefore my imaginary conversation with Napoleon goes something like this. “Napoleon, why are you choosing to crow before the sun has shown itself?” “Well Pastor, because I feel like it.” And with this explanation we can go about our independent autonomous lives doing whatever we feel like doing. After all we do rule the roost! But if you must know the truth I am not buying these reasoning’s. However, my musings ran wild with theological implications when I read another idea from a story told by the Hmong of Southeast Asia.
The story is told something like this: Long, long ago when the world was young, the sky played host to nine suns. The suns scorched the land, dried up the waters, and killed the crops. Therefore the people chose from among their host the most skilled archer to shoot the suns from the sky. The archer rose to his calling shooting arrows from his bow and began to rid the sky of these scorching sons. Finally the archer had rid the sky of eight menacing suns and only one fearful sun remained. This sun in her fright hid herself behind the highest mountain where the archer’s arrows would not reach her. The people were now in darkness and the land grew cold, the seeds did not sprout and the plants would not grow. The people were in dread of what they had done. They began to cry out from the earth in gentle tones hoping the sun would come forth to shine in her glory upon them. But she would not show her face. So they called upon the songbirds of the earth to sing sweet and delightful songs to her, but she would not respond to creations call. At last someone suggested that the brash and beautiful rooster should call to her with his tireless crow. The rooster rose to the occasion and called three times and the sun believing all was safe came forth from the mountain to shine in her glory upon the people and their land. And the sun graciously adorned the head of this gallant and gracious bird with a bit of her glory. Perhaps our scientists could use a dose of imagination like this to assist them in their musings when the answers do not clearly present themselves. But somehow I do not think this story would make it very far in a dissertation on animal behavior in the Poultry Science Department on Ag Hill at the University of Georgia. But for me a non-scientist looking for some enjoyment in the use of God’s revelation and my own musings it was just what I needed.
As I sat this morning under the light of the lamp that shed man made reflections upon the page of God’s revelation, the true light, I read, “the soul who sins shall die.” (Ezek.18:4). And then Napoleon crowed, and I knew I was guilty and justly deserving God’s wrath. And then I considered that Jesus Christ the Lord became sin for me (2Cor.5:21) and died for my sin to take the Fathers just condemnation upon himself to set me free (Rom.2:23-26), that he became a curse in my place that I may be justified before God by faith in Christ (Gal.3:13-14), and I knew and felt mercy, and basked in his grace and truth with my thoughts and affections. And then Napoleon crowed, and I knew that just as the sun crests the horizon every morning, so the mercies of God are new every morning (Lamentations 3:23). And I hear Napoleon crow during the day or at dusk and I am reminded that I am continually in need of the mercies of God toward me in Jesus Christ. When the rooster crowd Peter had denied knowing and enjoying the Lord of the universe and he went out of the presence of the people and wept bitterly. Why, because he needed mercy. The rooster’s crow was loud enough for us to hear from the pages of Scripture and so was Peter’s bitter cry.
I do not know why the rooster crows but I know that when he does I am reminded I need mercy. The Hmong people need the light of the sun to shine upon their faces and their land to live, they need the mercy of God who commands the sun, and so the rooster called for mercy. The Hmong people need the light of the glory of God in the face of Christ to shine in their faces because the “soul who sins shall die” and all have sinned falling short of the glory of God by exchanging the glory of the immortal God for the glory of the creation and the creature (Rom.3:23; 1:23). And it is the true story that informs all other stories whether they be in rebellion to that true story or somehow a reflection of the true story. Napoleon crows all the time in my backyard and I am reminded that I am continually in need of God’s abiding mercies in Christ Jesus and I will cry out in repentance and thanks for his mercies as I walk by faith in his grace.
Friday, September 11, 2009
The Pastors Job
What do you expect from the pastor of the church? If you could write a job description for the pastor what would it contain? Thankfully for the church and her pastors the role of the pastor is not left to the imagination or whims of the church or the pastor himself. Through the sufficient Word of God the church and her pastors can know what the role of the pastor is.
In conservative orthodox churches we often summarize the role of the pastor as that of Word and prayer. He is responsible to the apostolic church to carry on the teaching of the apostles and prophets with Christ Jesus as the cornerstone (Eph.2:20). He also responsible to pray for the church as the apostles and those who followed the apostles did for the church. We see examples of this in the book of Colossians. Paul tells us that he struggles for the church with all the energy that God powerfully works in him through proclamation, admonition and teaching of the Word of God (Col.1:28-29). And in the life of Epaphras, a pastor from the Lycus valley who visited Paul while imprisoned in Rome, and Paul we see that they struggled in prayer for the church at Colossae and I assume Laodicea (Col.1:9; 2:1,5; 4:12). Therefore we may summarize the pastor’s ministry responsibilities as one of Word and prayer.
So in our minds we have a picture of the pastor who sits in his study all day studying and praying, and then once a week standing up in the pulpit to preach. Just as a church sign that tries to tell the truth usually only tells a half truth and a half truth is always a no truth, so the pictures in our minds of summary positions are inaccurate. After all if the pastor is only sitting in his office studying and praying he can certainly afford to take the time to _______________, right? Let’s take a look.
The apostle Paul has given us several Pastoral Epistles in the New Testament. These letters were written to young pastors who were carrying out the apostolic teaching to the churches planted through the gospel of Jesus Christ. These letters are instructive for the church in many respects but especially in regards to the pastoral ministry. In the space that remains I want to give you a portion of the pastoral job description as Paul teaches it to Timothy. I will do this under the two main headings of Prayer and Word.
The pastor is responsible to pray. In 1Timothy 2:1 Paul tells Timothy to pray for all people. It is pleasing to God that his pastors of his churches pray because he desires that all people, Jews and Gentiles, would be saved coming to a knowledge of the truth revealed in Christ (2:4). God’s pleasure is to be praised for his glorious grace (Eph.1:6) revealed in Jesus Christ, and since he is the one who reveals his truth through his grace it stands to reason that God’s pastors should pray that he would do what only he can do. Prayer is a humble act of faith in submission to the sovereign God of all grace who alone can save and build up those he saves. Therefore the pastor who has been saved and is growing in the knowledge of God in Christ by grace must pray that this same grace will come to others. However he not only called to pray himself but he is called to teach and help others to pray (1Tim.2:8). He is the general of an army that advances on their knees. He must lead the charge and be in the front lines of the battle as the first into the field and the last to leave making sure his army is all accounted for. The pastor is responsible to pray and to lead others to pray for a ministry without the grace of God given through his ordained means of prayer is house built without a foundation ready to crumble.
The pastor is responsible to be a minister of the Word. In first and second Timothy we see the pastor’s role in regards to the Word come into clear focus. First, he is to be trained in the Word and the doctrines of the Word so that he can put them before others (1Tim.4:6, 11; 2Tim.2:15). He must study. Second, he is to disciple others with the Word so that they are ready for the work of the gospel and specific offices in the church (2Tim.2:2-7; 1Tim.3:1-13). He must share with the church the Word and his life in love to see them grow to maturity and usefulness in the church. Third, through teaching the word he is to protect the church from participating in foolish controversies, teaching, quarrelings and silly myths (2Tim.14, 22-26; 1Tim.4:7). He is to protect the church from false teaching through the use of the Word of God, exposing error with truth. Fourth, he is to hold to the apostolic teachings of the Scriptures being prepared to suffer for doing so (2Tim.1:8-14; 3:10-12). He is not to budge from the unchanging Word of God in an ever changing culture not being afraid of being alone or hated for righteousness sake. Fifth, he is to continue to live in and learn from the Scriptures that he has been taught (2Tim.3:14-16). He is to continue to return to the old paths and be wary of the “new” paths discovered by great insights. Sixth, he is called to preach and teach the Scriptures in a fallen and wicked world (2Tim.3:1-9; 4:1-2). He is to stand at the gates of hell with the words of heaven and in the mouth of the lion with the sweetest of meats. Seventh, he is called to take the Word into the ministry of evangelism toward those who are not believing (2Tim.4:5). He is called to the church but also to go outside the gate into wild pastures to call other sheep in through the gospel of Jesus Christ. Last, he is called through the Word to fulfill the ministry he has been called to (2Tim.4:5). He is called to make the ministry of the Word in the church a complete and effective service of worship to the glory of God.
The pastors primary calling is that of the Word and prayer that the saints of God may become mature and complete in all the riches and treasures of the knowledge of God in Jesus Christ.
In conservative orthodox churches we often summarize the role of the pastor as that of Word and prayer. He is responsible to the apostolic church to carry on the teaching of the apostles and prophets with Christ Jesus as the cornerstone (Eph.2:20). He also responsible to pray for the church as the apostles and those who followed the apostles did for the church. We see examples of this in the book of Colossians. Paul tells us that he struggles for the church with all the energy that God powerfully works in him through proclamation, admonition and teaching of the Word of God (Col.1:28-29). And in the life of Epaphras, a pastor from the Lycus valley who visited Paul while imprisoned in Rome, and Paul we see that they struggled in prayer for the church at Colossae and I assume Laodicea (Col.1:9; 2:1,5; 4:12). Therefore we may summarize the pastor’s ministry responsibilities as one of Word and prayer.
So in our minds we have a picture of the pastor who sits in his study all day studying and praying, and then once a week standing up in the pulpit to preach. Just as a church sign that tries to tell the truth usually only tells a half truth and a half truth is always a no truth, so the pictures in our minds of summary positions are inaccurate. After all if the pastor is only sitting in his office studying and praying he can certainly afford to take the time to _______________, right? Let’s take a look.
The apostle Paul has given us several Pastoral Epistles in the New Testament. These letters were written to young pastors who were carrying out the apostolic teaching to the churches planted through the gospel of Jesus Christ. These letters are instructive for the church in many respects but especially in regards to the pastoral ministry. In the space that remains I want to give you a portion of the pastoral job description as Paul teaches it to Timothy. I will do this under the two main headings of Prayer and Word.
The pastor is responsible to pray. In 1Timothy 2:1 Paul tells Timothy to pray for all people. It is pleasing to God that his pastors of his churches pray because he desires that all people, Jews and Gentiles, would be saved coming to a knowledge of the truth revealed in Christ (2:4). God’s pleasure is to be praised for his glorious grace (Eph.1:6) revealed in Jesus Christ, and since he is the one who reveals his truth through his grace it stands to reason that God’s pastors should pray that he would do what only he can do. Prayer is a humble act of faith in submission to the sovereign God of all grace who alone can save and build up those he saves. Therefore the pastor who has been saved and is growing in the knowledge of God in Christ by grace must pray that this same grace will come to others. However he not only called to pray himself but he is called to teach and help others to pray (1Tim.2:8). He is the general of an army that advances on their knees. He must lead the charge and be in the front lines of the battle as the first into the field and the last to leave making sure his army is all accounted for. The pastor is responsible to pray and to lead others to pray for a ministry without the grace of God given through his ordained means of prayer is house built without a foundation ready to crumble.
The pastor is responsible to be a minister of the Word. In first and second Timothy we see the pastor’s role in regards to the Word come into clear focus. First, he is to be trained in the Word and the doctrines of the Word so that he can put them before others (1Tim.4:6, 11; 2Tim.2:15). He must study. Second, he is to disciple others with the Word so that they are ready for the work of the gospel and specific offices in the church (2Tim.2:2-7; 1Tim.3:1-13). He must share with the church the Word and his life in love to see them grow to maturity and usefulness in the church. Third, through teaching the word he is to protect the church from participating in foolish controversies, teaching, quarrelings and silly myths (2Tim.14, 22-26; 1Tim.4:7). He is to protect the church from false teaching through the use of the Word of God, exposing error with truth. Fourth, he is to hold to the apostolic teachings of the Scriptures being prepared to suffer for doing so (2Tim.1:8-14; 3:10-12). He is not to budge from the unchanging Word of God in an ever changing culture not being afraid of being alone or hated for righteousness sake. Fifth, he is to continue to live in and learn from the Scriptures that he has been taught (2Tim.3:14-16). He is to continue to return to the old paths and be wary of the “new” paths discovered by great insights. Sixth, he is called to preach and teach the Scriptures in a fallen and wicked world (2Tim.3:1-9; 4:1-2). He is to stand at the gates of hell with the words of heaven and in the mouth of the lion with the sweetest of meats. Seventh, he is called to take the Word into the ministry of evangelism toward those who are not believing (2Tim.4:5). He is called to the church but also to go outside the gate into wild pastures to call other sheep in through the gospel of Jesus Christ. Last, he is called through the Word to fulfill the ministry he has been called to (2Tim.4:5). He is called to make the ministry of the Word in the church a complete and effective service of worship to the glory of God.
The pastors primary calling is that of the Word and prayer that the saints of God may become mature and complete in all the riches and treasures of the knowledge of God in Jesus Christ.
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