The first paragraph of George Washington’s 1789 Thanksgiving Proclamation says,
“Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and Whereas both Houses of Congress have, by their joint committee, requested me to "recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness:"
In this proclamation he and the government clearly acknowledge the providence of God both in the use of the word and in the reasoning for the proclamation. Therefore as we approach Thanksgiving I thought a reminder or an introduction to the doctrine of God’s providence would be helpful. The reading below comes from Concise Theology written by J.I. Packer. This is his chapter on Providence.
"The lot is cast into the lap, but its every decision is from the LORD" (Pro. 16:33).
"God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions" (Westminster Shorter Catechism Q.11). If Creation was a unique exercise of divine energy causing the world to be, providence is a continued exercise of that same energy whereby the Creator, according to his own will, (a) keeps all creatures in being, (b) involves himself in all events, and (c) directs all things to their appointed end. The model is of purposive personal management with total "hands-on" control: God is completely in charge of his world. His hand may be hidden, but his rule is absolute.
Some have restricted God's providence to foreknowledge without control, or upholding without intervention, or general oversight without concern for details, but the testimony to providence as formulated above is overwhelming.
The Bible clearly teaches God's providential control (1) over the universe at large, Ps. 103:19; Dan. 4:35; Eph. 1:11; (2) over the physical world, Job 37; Pss. 104:14; 135:6; Matt. 5:45; (3) over the brute creation, Ps. 104:21, 28; Matt. 6:26; 10:29; (4) over the affairs of nations, Job 12:23; Pss. 22:28; 66:7; Acts 17:26; (5) over man's birth and lot in life, 1 Sam. 16:1; Ps. 139:16; Isa. 45:5; Gal. 1:15-16; (6) over the outward successes and failures of men's lives, Ps. 75:6, 7; Luke 1:52; (7) over things seemingly accidental or insignificant, Prov. 16:33; Matt. 10:30; (8) in the protection of the righteous, Pss. 4:8; 5:12; 63:8; 121:3; Rom. 8:28; (9) in supplying the wants of God's people, Gen. 22:8, 14; Deut. 8:3; Phil. 4:19; (10) in giving answers to prayer, 1 Sam. 1:19; Isa. 20:5, 6; 2 Chron. 33:13; Ps. 65:2; Matt. 7:7; Luke 18:7, 8; and (11) in the exposure and punishment of the wicked, Pss. 7:12-13; 11:6. (L. Berkhof, Systematic Theology, 4th ed.)
Clear thinking about God's involvement in the world-process and in the acts of rational creatures requires complementary sets of statements, thus: a person takes action, or an event is triggered by natural causes, or Satan shows his hand - yet God overrules. This is the message of the book of Esther, where God's name nowhere appears. Again: things that are done contravene God's will of command - yet they fulfill his will of events (Eph. 1:11). Again: humans mean what they do for evil - yet God who overrules uses their actions for good (Gen. 50:20; Acts 2:23). Again: humans, under God's overruling, sin - yet God is not the author of sin (James 1:13-17); rather, he is its judge.
The nature of God's "concurrent" or "confluent" involvement in all that occurs in his world, as - without violating the nature of things, the ongoing causal processes, or human free agency - he makes his will of events come to pass, is mystery to us, but the consistent biblical teaching about God's involvement is as stated above.
Of the evils that infect God's world (moral and spiritual perversity, waste of good, and the physical disorders and disruptions of a spoiled cosmos), it can summarily be said: God permits evil (Acts 14:16); he punishes evil with evil (Ps. 81:11-12; Rom. 1:26-32); he brings good out of evil (Gen. 50:20; Acts 2:23; 4:27-28; 13:27; 1 Cor. 2:7-8); he uses evil to test and discipline those he loves (Matt. 4:1-11; Heb. 12:4-14); and one day he will redeem his people from the power and presence of evil altogether (Rev. 21:27; 22:14-15).
The doctrine of providence teaches Christians that they are never in the grip of blind forces (fortune, chance, luck, fate); all that happens to them is divinely planned, and each event comes as a new summons to trust, obey, and rejoice, knowing that all is for one's spiritual and eternal good (Rom. 8:28).
Friday, November 20, 2009
Thoughts on Thanksgiving
The decorations are up, the flyers, mailings and advertisements proclaim it. “It’s Christmas Time!” It is time for covetous hearts to make merry and misery in idolatry. Those who covet your spending are shouting and those who covet in spending and being spent in spending are listening. I am sorry for getting you started in the season with such boorish and Scrooge like thoughts, but ‘tis the season to be jolly’!
But jolly and blessed are two different things. I appreciate what Webster said about Jolly. He says, it is “Merry; gay; lively; full of life and mirth; jovial. It expresses more life and noise than cheerful; It is seldom applied in colloquial usage to respectable company. We rarely say of respectable persons, they are jolly. It is applied to the young and the vulgar.” (Webster’s Dictionary 1828). It is in these last days that we would be ungrateful so that we can be jolly. And it is because we are not blessed that we can leave off Thanksgiving to be jolly in Christmas time.
Blessed describes one who is highly favored by the Creator, Sustainer and Redeemer in the knowledge and enjoyment of him. It describes an enduring joy in the midst of pressing circumstances. This is why the Scriptures can say, “Blessed is the man who trusts in the Lord” (Jer.17:7) or “Blessed is the man who walks not in the counsel of the wicked , or stands in the way of sinners, nor sits in the seat of scoffers (all of whom may be jolly); but his delight is in the law of the Lord,” (Ps.1:1-2) or “Blessed are those who are poor in spirit, who mourn, the meek, those who hunger and thirst for righteousness, those who are merciful, pure in heart, peacemakers, and those who are persecuted for righteousness sake.” (Mt.5:3-10). The blessed are the joyful who have the knowledge that they have received everything from God and that their joy is in the continual knowledge and enjoyment of his glory in all things. The blessed long for Thanksgiving where they can celebrate a thanksgiving to God for all his beneficence to them as residents and members of a free state under his kind hand of providence and rule of law, and where they can unite with others to confess our personal and national sins against him who has made us and takes care of us and to plead with him to have mercy on the nation and to pour out an undeserved blessing upon us. Thanksgiving is the opposite of idolatry. Thanksgiving is the solemn and joyful expression of an engaged mind and an affectionate heart that everything has been done for you by one true and living God. Blessed are those who can give thanks to the only wise God.
Tis the season to exchange the worship of the creature and the creation for the Creator, Sustainer and Redeemer, to put off jolly for being blessed by Almighty God who is the Savior of sinners. Tis the season to give thanks and to look with joyful anticipation for the return of the glorious Savior Jesus Christ who will glorify all who confess their sins and put their faith in him and long for his appearing in thanksgiving, trust, and obedience to his will.
But jolly and blessed are two different things. I appreciate what Webster said about Jolly. He says, it is “Merry; gay; lively; full of life and mirth; jovial. It expresses more life and noise than cheerful; It is seldom applied in colloquial usage to respectable company. We rarely say of respectable persons, they are jolly. It is applied to the young and the vulgar.” (Webster’s Dictionary 1828). It is in these last days that we would be ungrateful so that we can be jolly. And it is because we are not blessed that we can leave off Thanksgiving to be jolly in Christmas time.
Blessed describes one who is highly favored by the Creator, Sustainer and Redeemer in the knowledge and enjoyment of him. It describes an enduring joy in the midst of pressing circumstances. This is why the Scriptures can say, “Blessed is the man who trusts in the Lord” (Jer.17:7) or “Blessed is the man who walks not in the counsel of the wicked , or stands in the way of sinners, nor sits in the seat of scoffers (all of whom may be jolly); but his delight is in the law of the Lord,” (Ps.1:1-2) or “Blessed are those who are poor in spirit, who mourn, the meek, those who hunger and thirst for righteousness, those who are merciful, pure in heart, peacemakers, and those who are persecuted for righteousness sake.” (Mt.5:3-10). The blessed are the joyful who have the knowledge that they have received everything from God and that their joy is in the continual knowledge and enjoyment of his glory in all things. The blessed long for Thanksgiving where they can celebrate a thanksgiving to God for all his beneficence to them as residents and members of a free state under his kind hand of providence and rule of law, and where they can unite with others to confess our personal and national sins against him who has made us and takes care of us and to plead with him to have mercy on the nation and to pour out an undeserved blessing upon us. Thanksgiving is the opposite of idolatry. Thanksgiving is the solemn and joyful expression of an engaged mind and an affectionate heart that everything has been done for you by one true and living God. Blessed are those who can give thanks to the only wise God.
Tis the season to exchange the worship of the creature and the creation for the Creator, Sustainer and Redeemer, to put off jolly for being blessed by Almighty God who is the Savior of sinners. Tis the season to give thanks and to look with joyful anticipation for the return of the glorious Savior Jesus Christ who will glorify all who confess their sins and put their faith in him and long for his appearing in thanksgiving, trust, and obedience to his will.
Wednesday, November 11, 2009
Zealous for Sound Doctrine
8The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works.
These words from Titus 3 were examined last week as we considered being zealous for good works. But it is here I would like to focus on what is the fuel of those good works, namely sound doctrine. Paul is teaching the young pastor Titus to insist on” these things”, which begs the question, “What are these things?” We can identify what these things are in the text by what is here in verse 8 and what precedes this verse. Here we read that Paul wants Titus to insist on these things “so that those who have believed in God may be careful to devote themselves to good works.” Therefore it is necessary to believe in God to do the works of God. This leads us then to the doctrine about God and his salvation in the verses that precede verse 8. In verses 3-7 Paul says, 3For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4But when the goodness and loving kindness of God our Savior appeared, 5he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior, 7so that being justified by his grace we might become heirs according to the hope of eternal life. These verses are the teaching or doctrine about God, ourselves, and his salvation for us in Christ, and Paul says it is this doctrine that leads to belief in God and the good works of God. Therefore, we may say that where there is no sound doctrine in the church then there will be no good works. The doctrine of God from his word is the fuel that God uses to ignite our minds and hearts for being zealous in doing the works of him.
Paul says something similar to the young pastor Timothy in 2 Timothy 3. He is preparing him for the kinds of people there will be in the church who do not do the works that God is pleased with, then he instructs him how to handle this. He is to handle it with the preaching of God’s Word (4:1-2). The Word of God which was able to make him wise unto salvation (3:15) and “is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,” (3:16). Here Paul says the Scriptures are first of all profitable for teaching or doctrine then they are profitable good works in righteousness. Therefore in the church the horse of doctrine must come before the cart of good works but they must both come together lest the church be full of runaway horses or broken down carts.
In a culture of spiritual relativism where doctrine is sidelined as a persons particular view of truth or reality and spiritual experience and moralism is highlighted on the playing field as “true Christianity” the church must consider the ancient paths of sound doctrine.
Those in the church must pray for and prize sound doctrinal teaching and preaching. The church is flock of God that is cared for by undershepherds who must teach her the truth about God and his will lest they be scattered and devoured by wolves in sheeps clothing. Pray for the Word of sound doctrine to be faithfully delivered to the people of God. It must be explained, proved and applied with all faithfulness and earnestness according to God’s Word. Pray for those who deliver it that they may be free from the love of this world and the fear of man to preach and teach sound doctrine. Pray for yourselves that you will be hungry for sound doctrine. Pray that the church will hunger and thirst for the deep things of God, the sound things of God, the glorious things of God revealed in his Word. And then apply yourselves to the learning of sound doctrine. Attend to it preached and taught on Sundays and during the week. Read it for yourselves in the doctrinal works of the Confessions and Catechisms of our Reformed faith. Read it in books provided by those who have gone before us to teach us the ancient paths. Read it in the Scriptures which tell us what we need to know about God and what duty God requires of us.
The doctrine that comes forth from God’s Word is the fuel for the works of God that issue forth from the lives of those who are growing in the knowledge and enjoyment of God. We as the church must be zealous for sound doctrine in the way we pray, read and act, for then we will be zealous for the good works of God.
These words from Titus 3 were examined last week as we considered being zealous for good works. But it is here I would like to focus on what is the fuel of those good works, namely sound doctrine. Paul is teaching the young pastor Titus to insist on” these things”, which begs the question, “What are these things?” We can identify what these things are in the text by what is here in verse 8 and what precedes this verse. Here we read that Paul wants Titus to insist on these things “so that those who have believed in God may be careful to devote themselves to good works.” Therefore it is necessary to believe in God to do the works of God. This leads us then to the doctrine about God and his salvation in the verses that precede verse 8. In verses 3-7 Paul says, 3For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4But when the goodness and loving kindness of God our Savior appeared, 5he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior, 7so that being justified by his grace we might become heirs according to the hope of eternal life. These verses are the teaching or doctrine about God, ourselves, and his salvation for us in Christ, and Paul says it is this doctrine that leads to belief in God and the good works of God. Therefore, we may say that where there is no sound doctrine in the church then there will be no good works. The doctrine of God from his word is the fuel that God uses to ignite our minds and hearts for being zealous in doing the works of him.
Paul says something similar to the young pastor Timothy in 2 Timothy 3. He is preparing him for the kinds of people there will be in the church who do not do the works that God is pleased with, then he instructs him how to handle this. He is to handle it with the preaching of God’s Word (4:1-2). The Word of God which was able to make him wise unto salvation (3:15) and “is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,” (3:16). Here Paul says the Scriptures are first of all profitable for teaching or doctrine then they are profitable good works in righteousness. Therefore in the church the horse of doctrine must come before the cart of good works but they must both come together lest the church be full of runaway horses or broken down carts.
In a culture of spiritual relativism where doctrine is sidelined as a persons particular view of truth or reality and spiritual experience and moralism is highlighted on the playing field as “true Christianity” the church must consider the ancient paths of sound doctrine.
Those in the church must pray for and prize sound doctrinal teaching and preaching. The church is flock of God that is cared for by undershepherds who must teach her the truth about God and his will lest they be scattered and devoured by wolves in sheeps clothing. Pray for the Word of sound doctrine to be faithfully delivered to the people of God. It must be explained, proved and applied with all faithfulness and earnestness according to God’s Word. Pray for those who deliver it that they may be free from the love of this world and the fear of man to preach and teach sound doctrine. Pray for yourselves that you will be hungry for sound doctrine. Pray that the church will hunger and thirst for the deep things of God, the sound things of God, the glorious things of God revealed in his Word. And then apply yourselves to the learning of sound doctrine. Attend to it preached and taught on Sundays and during the week. Read it for yourselves in the doctrinal works of the Confessions and Catechisms of our Reformed faith. Read it in books provided by those who have gone before us to teach us the ancient paths. Read it in the Scriptures which tell us what we need to know about God and what duty God requires of us.
The doctrine that comes forth from God’s Word is the fuel for the works of God that issue forth from the lives of those who are growing in the knowledge and enjoyment of God. We as the church must be zealous for sound doctrine in the way we pray, read and act, for then we will be zealous for the good works of God.
Zealous for Good Works
Martin Luther once said, “God does not need your good works, your neighbor does.” We in the church often find ourselves thinking we can “serve God” and feeling guilty when we are not “serving God.” But God is not served by his creatures (Acts 17:25), he serves his creatures by his power, wisdom and goodness so that they may be his instruments of his works for his glory in the earth.
In Paul’s letter to the pastor Titus he insists that he teach the people in the church to “be ready for every good work.” (Titus 3:1). Yet this command is couched in the truth that they have been served by God in his salvation for them in Christ, “But when the goodness and loving kindness of God our Savior appeared, 5he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior, 7so that being justified by his grace we might become heirs according to the hope of eternal life”.(3:4-7). The work of God in the salvation of his children is an undeniable work of sovereign mercy to recreate for himself a people for his own glory. Therefore Paul can repeat the command that began this section, “The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works.” (3:8). God serves his church with the working of his salvation that he may serve others through the good works of his church. As Paul says elsewhere, “For we are his (God’s) workmanship created in Christ Jesus for good works.” (Eph.2:10). Therefore the works that the church is called to is the work that flows out of recreated vessels who live by faith in the Lord Jesus Christ so that our neighbors receive the goodness and lovingkindness of God through his church. This truth enabled the apostle Paul to say, “I worked harder than any of them, thought it was not I, but the grace of God that is with me.” (1Cor.15:9). And this truth enables us to “serve in the strength that God supplies in order that in everything God may be glorified in Jesus Christ.“ (1Pe.4:11).
If we are to be devoted to good works then we must first be devoted to him in worship through whom we continually receive grace to do those works he gives us to those whom he has called us. We must continually exalt him as worthy of the whole of our lives with a right apprehension of who he is and a right heart response to that revealed knowledge. It is from this informed loving heart that his works will be done for his glory. It will be the reception of his grace in union with Christ through the Spirit that will enable us more and more to put sin to death and live in the paths of righteousness fulfilling the law of love. Therefore, if God will be glorified in the works of his church then his church must be dependent upon his means of communicating grace. He has ordained the preaching of his Word, the faithful observance of his sacraments and the continual care of his body as the marks of his church. And it is in these works of God toward his church that his church will be marked as his maturing body of Christ laying down their lives in service. However, we must also be devoted to those whom the works of God are directed.
When we love God out of a correct apprehension of his revealed glory in Christ then we will rightly love those who are near. This begins among those who are in his church. As the apostle says, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” (Gal.6:10). We must do the good works of God to all but begin within God’s church. Do you know those in the church, do you know their needs, their testimonies, their struggles, their confessions? Do you know whose Shepherding Group you are a part of and those who are in your group? The leadership of the church has organized the body at RPC around Shepherding Groups so that we may carry out our callings as Elders and Deacons faithfully, but also that the body of Christ may minister to one another. But God does not call us only to do good works toward those in the church.
We are called to love our neighbors. Jesus identified our neighbors as those who are near and possibly those who we may have difficulties with (Lk.10:25-37). Are you zealous for letting your neighbors see your good works so that your Father in heaven will be glorified? There are opportunities each Sunday afternoon, Tuesday afternoon and Wednesday night to get involved in being zealous for good works toward our neighbors through RPC. There are opportunities in your home, at school and in workplace everyday. There are also many other ways you can serve the needs of our neighbors in this community from next door to across town. But remember God does not need your good works your neighbor does so that he or she may find her delight in Him.
In Paul’s letter to the pastor Titus he insists that he teach the people in the church to “be ready for every good work.” (Titus 3:1). Yet this command is couched in the truth that they have been served by God in his salvation for them in Christ, “But when the goodness and loving kindness of God our Savior appeared, 5he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior, 7so that being justified by his grace we might become heirs according to the hope of eternal life”.(3:4-7). The work of God in the salvation of his children is an undeniable work of sovereign mercy to recreate for himself a people for his own glory. Therefore Paul can repeat the command that began this section, “The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works.” (3:8). God serves his church with the working of his salvation that he may serve others through the good works of his church. As Paul says elsewhere, “For we are his (God’s) workmanship created in Christ Jesus for good works.” (Eph.2:10). Therefore the works that the church is called to is the work that flows out of recreated vessels who live by faith in the Lord Jesus Christ so that our neighbors receive the goodness and lovingkindness of God through his church. This truth enabled the apostle Paul to say, “I worked harder than any of them, thought it was not I, but the grace of God that is with me.” (1Cor.15:9). And this truth enables us to “serve in the strength that God supplies in order that in everything God may be glorified in Jesus Christ.“ (1Pe.4:11).
If we are to be devoted to good works then we must first be devoted to him in worship through whom we continually receive grace to do those works he gives us to those whom he has called us. We must continually exalt him as worthy of the whole of our lives with a right apprehension of who he is and a right heart response to that revealed knowledge. It is from this informed loving heart that his works will be done for his glory. It will be the reception of his grace in union with Christ through the Spirit that will enable us more and more to put sin to death and live in the paths of righteousness fulfilling the law of love. Therefore, if God will be glorified in the works of his church then his church must be dependent upon his means of communicating grace. He has ordained the preaching of his Word, the faithful observance of his sacraments and the continual care of his body as the marks of his church. And it is in these works of God toward his church that his church will be marked as his maturing body of Christ laying down their lives in service. However, we must also be devoted to those whom the works of God are directed.
When we love God out of a correct apprehension of his revealed glory in Christ then we will rightly love those who are near. This begins among those who are in his church. As the apostle says, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” (Gal.6:10). We must do the good works of God to all but begin within God’s church. Do you know those in the church, do you know their needs, their testimonies, their struggles, their confessions? Do you know whose Shepherding Group you are a part of and those who are in your group? The leadership of the church has organized the body at RPC around Shepherding Groups so that we may carry out our callings as Elders and Deacons faithfully, but also that the body of Christ may minister to one another. But God does not call us only to do good works toward those in the church.
We are called to love our neighbors. Jesus identified our neighbors as those who are near and possibly those who we may have difficulties with (Lk.10:25-37). Are you zealous for letting your neighbors see your good works so that your Father in heaven will be glorified? There are opportunities each Sunday afternoon, Tuesday afternoon and Wednesday night to get involved in being zealous for good works toward our neighbors through RPC. There are opportunities in your home, at school and in workplace everyday. There are also many other ways you can serve the needs of our neighbors in this community from next door to across town. But remember God does not need your good works your neighbor does so that he or she may find her delight in Him.
Saturday, October 17, 2009
Soli Deo Gloria
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.
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.
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.
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