Manger scenes abound during the advent season. They are pictorial reminders of the coming of the Lord Jesus Christ into the earth, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (Jn.1:14). These scenes depicted by artists on a print or in forms sculpted, carved or molded show forth the privilege given to a select few who drew near him at his appearing. They depict the lowly shepherds who have been called from their watch to look upon their Savior. They allow us to see sheep and cattle gathered around their Creator and the one who would make all things new. Through them we gather around a father and mother who would see the King of Kings and Prince of peace as they hold him in their arms. In the midst of these scenes is the evident humility of the Lord of glory becoming man so that he may become the blessedness of those who in humility receive him by faith as he has revealed himself as the Word made flesh. The manger scene is an artist rendering of a historical and theological reality of how blessed those are who receive this same Savior and Lord as revealed in his Word.
Jonathan Edwards said, “Tis more blessed to be spiritually related to Jesus Christ – to be his disciples, his brethren and the members – than to stand in the nearest temporal relation, than to be his brother or his mother.” What the manger scene cannot depict is the spiritual reality that it is possible to stand in relation to Jesus but not be in his joy.
When I was a child my mother would decorate our home at Christmas. One central piece of my mothers decorating was a manger scene. It was not a beautiful piece of art but it was detailed as it painted a picture in my mind of an historic reality. As a child I would stand by and look at it. As I looked I stood over a Bible that my mother placed before it each year opened to the account of Jesus’ birth in Luke. I stood in relation to the historic theological reality of Jesus but I was not in his joy. For I did not believe in him as the one sent by the Father as the light of the world (Jn.8:12), nor did I come to him as the bread sent down from heaven to satisfy my hunger and thirst (Jn.6:35). I was one like a bystander at his coming who stood in relation to the reality of revealed glory and could only see a blue background, fake stars, angels hanging from strings, plastic figurines of people and animals, and pages with black and white words. So I sought joy in other shadows of the reality like getting gifts, giving gifts and relationships.
Jonathan Edwards said, “Tis a greater blessedness to have spiritual communion with God and to have a saving intercourse with him by the instances of his Spirit and by the exercise of true devotion than it is to converse with God externally, to see the visible representation and manifestations of his presence and glory, and to hear his voice with the bodily ears as Moses did. For in this spiritual intercourse the soul is nigh unto and hath more a particular portion than in any external intercourse.”
Looking on the manger man cannot see, but when the Spirit lifts out the words of Scripture illuminating the mind and heart then sight of the glory of Christ lights upon his life and is put into his heart that obedience of faith that makes him a joy filled disciple walking after his ways. If we can see the blessed mother of Jesus magnifying the Lord and rejoicing in God her Savior as she carries in her womb the revealed Lord of glory (Lk.1:46-55), then how much more joy is there for those who see his beauty with their minds and hearts and walk after him in his revealed will through the Scripture? In the manger we see a historical and theological reality. But when the Christ of the manger is lifted up by the Holy Spirit as a glorious Savior and Lord and our hearts are illumined by his beauty and excellencies through his Word he becomes our joy and walking in obedience to his will for his glory and others good becomes our joy. May the joy of the Lord be your strength as you await his coming again.
Friday, December 18, 2009
Friday, December 11, 2009
Advent, Waiting at His Word
Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.
- Revelation 1:3
Advent is a time of looking back at the certainty of what God has done for us in Jesus Christ while we look forward with expectancy in the certainty of what he promises to do in Christ. And with the apostle John we can be certain that the time is near. But we do not know how near so we wait with eager expectation, but how do we wait? We must wait at his Word.
There is for all who turn to God’s Word as a means of grace a gift of joy from God. You are given the joy of God if you read his Word and you are given the joy of God if you listen to his Word read and purpose in your heart to keep it in trust and obedience. Blessed (happy) is the one who reads…, and blessed (happy) are those who hear. As we open the Revelation from Jesus Christ given us through the apostle John we are promised the joy of God. It is he who stands among his church as her light, whose voice is as mighty waters to his church, and from his mouth comes the doubled edged sword who promises his church joy through his Word (Rev.1:13, 15-16). The church forfeits the grace and joy of the Lord when she turns from his Word.
The apostle Paul begins his letter to the Galatians, Grace to you and peace from God our Father and the Lord Jesus Christ (1:2). Paul ends this same letter to the Galatian church, The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. (6:18). Paul begins his letter to the Ephesians, Grace to you and peace from God our Father and the Lord Jesus Christ (1:2). Paul ends the letter to the Ephesian church, Grace be with you all…(6:24). The letters to the Philippian church, the Colossian church, and the church at Thessalonica all begin and end in the same way. His pastoral letters to Timothy and Titus begin and end in the same manner. Is this merely a pattern of greeting and salutation or is there more to this? These letters were written as Paul was moved along by the Holy Spirit as the revelation of God to the church through Jesus Christ (2Tim.3:16; 2Pe.1:20-21; 3:15-16). Therefore when the letter was read publically there was grace to you and when they heeded the letter in trust and obedience by faith there was grace with you. Grace is the gift of God for joy in him and the means he uses to bring it is his Word. When his Word comes among the church where Jesus stands he opens his mouth as the rush of many waters, and his word comes forth from his tongue as a two edged sword to bless all who read it and all who hear it with his grace.
This is the reason we cannot live by bread alone but every word from the mouth of the Lord (Deut.8:3). And the reason the Psalmist can say happy is the man who delights in and meditates on the Word of God day and night (Ps.1:1-2). And the reason Timothy has the joy of the Lord in the knowledge of God and his Son Jesus Christ in salvation as he listened to the Scriptures read to him from his mother and grandmother (2Tim.1:5; 3:15). The church and her children forfeit true joy when we turn from the living God and his living Word. I pray this advent season is filled with waiting at his feet to listen to his voice from his Word that your joy will be full.
- Revelation 1:3
Advent is a time of looking back at the certainty of what God has done for us in Jesus Christ while we look forward with expectancy in the certainty of what he promises to do in Christ. And with the apostle John we can be certain that the time is near. But we do not know how near so we wait with eager expectation, but how do we wait? We must wait at his Word.
There is for all who turn to God’s Word as a means of grace a gift of joy from God. You are given the joy of God if you read his Word and you are given the joy of God if you listen to his Word read and purpose in your heart to keep it in trust and obedience. Blessed (happy) is the one who reads…, and blessed (happy) are those who hear. As we open the Revelation from Jesus Christ given us through the apostle John we are promised the joy of God. It is he who stands among his church as her light, whose voice is as mighty waters to his church, and from his mouth comes the doubled edged sword who promises his church joy through his Word (Rev.1:13, 15-16). The church forfeits the grace and joy of the Lord when she turns from his Word.
The apostle Paul begins his letter to the Galatians, Grace to you and peace from God our Father and the Lord Jesus Christ (1:2). Paul ends this same letter to the Galatian church, The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. (6:18). Paul begins his letter to the Ephesians, Grace to you and peace from God our Father and the Lord Jesus Christ (1:2). Paul ends the letter to the Ephesian church, Grace be with you all…(6:24). The letters to the Philippian church, the Colossian church, and the church at Thessalonica all begin and end in the same way. His pastoral letters to Timothy and Titus begin and end in the same manner. Is this merely a pattern of greeting and salutation or is there more to this? These letters were written as Paul was moved along by the Holy Spirit as the revelation of God to the church through Jesus Christ (2Tim.3:16; 2Pe.1:20-21; 3:15-16). Therefore when the letter was read publically there was grace to you and when they heeded the letter in trust and obedience by faith there was grace with you. Grace is the gift of God for joy in him and the means he uses to bring it is his Word. When his Word comes among the church where Jesus stands he opens his mouth as the rush of many waters, and his word comes forth from his tongue as a two edged sword to bless all who read it and all who hear it with his grace.
This is the reason we cannot live by bread alone but every word from the mouth of the Lord (Deut.8:3). And the reason the Psalmist can say happy is the man who delights in and meditates on the Word of God day and night (Ps.1:1-2). And the reason Timothy has the joy of the Lord in the knowledge of God and his Son Jesus Christ in salvation as he listened to the Scriptures read to him from his mother and grandmother (2Tim.1:5; 3:15). The church and her children forfeit true joy when we turn from the living God and his living Word. I pray this advent season is filled with waiting at his feet to listen to his voice from his Word that your joy will be full.
Wednesday, December 9, 2009
An Open Letter to the Elders at RPC
This is an open letter to the elders at Redeemer Presbyterian Church. It is open because we must give account for how we shepherd the flock of God, and because the flock of God should heed warnings. In Jude 17-23 we read,
17But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18They said to you, "In the last time there will be scoffers, following their own ungodly passions." 19It is these who cause divisions, worldly people, devoid of the Spirit. 20But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. 22And have mercy on those who doubt; 23save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.
Jude longed to write to the church about the joy they have in the gospel (v.3), but he was diverted from this joy to deal with the solemnity of warning them about ungodliness in the church. A warning we to must heed in our day for there are going to be those who follow their ungodly passions leading others away through division into ungodliness and judgment. Therefore as elders we must be building ourselves up as we do the flock of God through his Word and prayer in the Spirit. This requires our attending to his means of grace privately and publically and urging the flock to do the same. This must be primary in our thinking about what we are doing with the time that is given us. Second we must be cultivating our hearts and minds in the love of God revealed in Jesus Christ and the life that is promised to us in him. We must hold to his Word in the Spirit as his love letter to us revealing his eternal and enduring loving kindness toward us in Christ. And we must be boasting of this love to the flock of God calling them to sing with us in the love of God in Christ. Third we must bear with those in the flock who are struggling. We must listen to and help them answer their questions. We must pull them from the flames of hell with urgings, warnings, exhortations, encouragements and prayer. And we must hate their flesh and our own. While we warn them of the flesh that will destroy them we must see in their struggles our own struggles with the flesh and hate their sin and ours with tender mercies, love and a zeal for the holiness of God.
A flock not watched is a flock untended, and a flock untended is a flock destined the misery of their own waywardness and death. We must watch and tend the flock of God for his glory and their good that we may gather together and rejoice in the joy of the gospel of God in Jesus Christ. 1So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3not domineering over those in your charge, but being examples to the flock. 4And when the chief Shepherd appears, you will receive the unfading crown of glory. (1Pe.5:1-4) I love you brothers.
17But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18They said to you, "In the last time there will be scoffers, following their own ungodly passions." 19It is these who cause divisions, worldly people, devoid of the Spirit. 20But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. 22And have mercy on those who doubt; 23save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.
Jude longed to write to the church about the joy they have in the gospel (v.3), but he was diverted from this joy to deal with the solemnity of warning them about ungodliness in the church. A warning we to must heed in our day for there are going to be those who follow their ungodly passions leading others away through division into ungodliness and judgment. Therefore as elders we must be building ourselves up as we do the flock of God through his Word and prayer in the Spirit. This requires our attending to his means of grace privately and publically and urging the flock to do the same. This must be primary in our thinking about what we are doing with the time that is given us. Second we must be cultivating our hearts and minds in the love of God revealed in Jesus Christ and the life that is promised to us in him. We must hold to his Word in the Spirit as his love letter to us revealing his eternal and enduring loving kindness toward us in Christ. And we must be boasting of this love to the flock of God calling them to sing with us in the love of God in Christ. Third we must bear with those in the flock who are struggling. We must listen to and help them answer their questions. We must pull them from the flames of hell with urgings, warnings, exhortations, encouragements and prayer. And we must hate their flesh and our own. While we warn them of the flesh that will destroy them we must see in their struggles our own struggles with the flesh and hate their sin and ours with tender mercies, love and a zeal for the holiness of God.
A flock not watched is a flock untended, and a flock untended is a flock destined the misery of their own waywardness and death. We must watch and tend the flock of God for his glory and their good that we may gather together and rejoice in the joy of the gospel of God in Jesus Christ. 1So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3not domineering over those in your charge, but being examples to the flock. 4And when the chief Shepherd appears, you will receive the unfading crown of glory. (1Pe.5:1-4) I love you brothers.
Tuesday, December 8, 2009
Advent, An Ardent Waiting
17Though the fig tree should not blossom,
nor fruit be on the vines,
the produce of the olive fail
and the fields yield no food,
the flock be cut off from the fold
and there be no herd in the stalls,
18 yet I will rejoice in the LORD;
I will take joy in the God of my salvation.
19GOD, the Lord, is my strength;
he makes my feet like the deer’s;
he makes me tread on my high places.
- Habakkuk 3:17-19
For what are you waiting on this Christmas? While reading through complaints of Habakkuk over the last several days I found myself caught up in similar prayers before the Lord as I long for his appearing. Here are some things I am waiting on this Christmas.
How long will violence come upon the unborn? “Destruction and violence are before me” (1:3). I long for his appearing that violence and unrighteousness will be put under his feet and unborn children will be met with peace and not the sword.
How long will the wicked shed the blood of the righteous saints in the earth? “For the wicked surround the righteous; so justice goes forth perverted.” (1:4). I long for his appearing that my brothers and sisters who are persecuted unjustly throughout the world will see the Son of Righteousness and the Prince of Peace as he triumphs over their enemies.
How long will unrighteous rulers pervert the ways of justice and practice deceit for their own glory? “You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?” (1:13). I long for his appearing that his kingdom would come and his will be done here on earth as it is in heaven as righteousness and peace reign in the nations.
How long will so many in the “church” believe and live as though their works plus Christ’s work merit salvation? “The righteous shall live by faith” (2:4b). I long for the glory of Christ in all his works of righteousness to shine in the hearts of the church so that she will glory in Christ alone for salvation.
How long will man live for his own glory treating his neighbor with contempt and injustice? “Because you have plundered many nations, all the remnant of the peoples shall plunder you…Woe to him who gets evil gain for his house, to set his nest on high, to be safe from the reach of harm!...Woe to him who builds a town with blood and foundsa city on iniquity” (2:8, 9, 12). I long for the appearing of our Lord when, “The earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea.” (2:14), and man lives in love and humility before God and his neighbor.
How long will man live for the worship of idols which causes those around them to suffer for their unrighteousness? “What profit is an idol when its maker has shaped it, a metal image a teacher of lies?” (2:18). I long for his appearing that darkness and lies will be cast out in the light of his glory revealed, and those who trust in him will live in his light seeing him as he is and being light to those around them.
How long will the church lightly worship God? “But the Lord is in his holy temple; let all the earth keep silence before him.” (2:20). I long for his appearing in the glory of his holiness before his church that there may be weight and glory to her worship and work.
How long will the church wait for reform and revival where she longs for his appearing in her worship and work? “O Lord, I have heard the report of you; and your work, O LORD, do I fear. In the midst of the years revive it; in the midst of the years make it known; in wrath remember mercy.” (3:2). I long for God to revive his church in Christ by the Spirit through his Word that worship and work will be for his glory in repentance and faith and the glory of his name spreads through righteousness, joy and peace in the communities of the earth.
When we were children we wore out the pages of the Sear and Roebuck catalogue at Christmas time longing for the appearing of gifts under a tree. But now we must search the pages of the Scriptures waiting in the Spirit in prayer for the appearing of the glorious Savior. While we wait when the seed is in the earth dying and there is no fruit on the vine, “yet I (we) will rejoice in the LORD; I (we) will take joy in the God of my (our) salvation.” (3:18). Why? We know he is in his holy temple and from above the heavens he does whatever he pleases in the earth. Therefore we will wait for his advent, his coming, for he has come and he is coming again.
nor fruit be on the vines,
the produce of the olive fail
and the fields yield no food,
the flock be cut off from the fold
and there be no herd in the stalls,
18 yet I will rejoice in the LORD;
I will take joy in the God of my salvation.
19GOD, the Lord, is my strength;
he makes my feet like the deer’s;
he makes me tread on my high places.
- Habakkuk 3:17-19
For what are you waiting on this Christmas? While reading through complaints of Habakkuk over the last several days I found myself caught up in similar prayers before the Lord as I long for his appearing. Here are some things I am waiting on this Christmas.
How long will violence come upon the unborn? “Destruction and violence are before me” (1:3). I long for his appearing that violence and unrighteousness will be put under his feet and unborn children will be met with peace and not the sword.
How long will the wicked shed the blood of the righteous saints in the earth? “For the wicked surround the righteous; so justice goes forth perverted.” (1:4). I long for his appearing that my brothers and sisters who are persecuted unjustly throughout the world will see the Son of Righteousness and the Prince of Peace as he triumphs over their enemies.
How long will unrighteous rulers pervert the ways of justice and practice deceit for their own glory? “You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?” (1:13). I long for his appearing that his kingdom would come and his will be done here on earth as it is in heaven as righteousness and peace reign in the nations.
How long will so many in the “church” believe and live as though their works plus Christ’s work merit salvation? “The righteous shall live by faith” (2:4b). I long for the glory of Christ in all his works of righteousness to shine in the hearts of the church so that she will glory in Christ alone for salvation.
How long will man live for his own glory treating his neighbor with contempt and injustice? “Because you have plundered many nations, all the remnant of the peoples shall plunder you…Woe to him who gets evil gain for his house, to set his nest on high, to be safe from the reach of harm!...Woe to him who builds a town with blood and foundsa city on iniquity” (2:8, 9, 12). I long for the appearing of our Lord when, “The earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea.” (2:14), and man lives in love and humility before God and his neighbor.
How long will man live for the worship of idols which causes those around them to suffer for their unrighteousness? “What profit is an idol when its maker has shaped it, a metal image a teacher of lies?” (2:18). I long for his appearing that darkness and lies will be cast out in the light of his glory revealed, and those who trust in him will live in his light seeing him as he is and being light to those around them.
How long will the church lightly worship God? “But the Lord is in his holy temple; let all the earth keep silence before him.” (2:20). I long for his appearing in the glory of his holiness before his church that there may be weight and glory to her worship and work.
How long will the church wait for reform and revival where she longs for his appearing in her worship and work? “O Lord, I have heard the report of you; and your work, O LORD, do I fear. In the midst of the years revive it; in the midst of the years make it known; in wrath remember mercy.” (3:2). I long for God to revive his church in Christ by the Spirit through his Word that worship and work will be for his glory in repentance and faith and the glory of his name spreads through righteousness, joy and peace in the communities of the earth.
When we were children we wore out the pages of the Sear and Roebuck catalogue at Christmas time longing for the appearing of gifts under a tree. But now we must search the pages of the Scriptures waiting in the Spirit in prayer for the appearing of the glorious Savior. While we wait when the seed is in the earth dying and there is no fruit on the vine, “yet I (we) will rejoice in the LORD; I (we) will take joy in the God of my (our) salvation.” (3:18). Why? We know he is in his holy temple and from above the heavens he does whatever he pleases in the earth. Therefore we will wait for his advent, his coming, for he has come and he is coming again.
Friday, December 4, 2009
Getting Perspective on the Season of Advent
Advent is an English word derived from the Latin advenio meaning to come. It is a noun describing an expected or anticipated arrival. Advent has come to be known as a season of devotion looking back at the coming of the Savior in his incarnation and an anticipation of his return in judgment. Traditionally Advent begins on the feast day of St. Andrew, November 30th, or the Lord’s day that is closest to that day and runs the four Sundays culminating in the feast of Christmas.
American modern tradition has turned this time of year into one of the busiest months of our calendar. We spend a great deal of time hurriedly shopping for clothes, food, and gifts while keeping tabs on our busy calendars marked with days of parties and gatherings. A modern protestant Christmas ethic of the commercial has replaced a historical catholic ethic of a valued Little Pascha – a time of fasting, prayer, confession and reconciliation. In the past this was a time of year when the church slowed down to contemplate their lives in reflection upon the gospel taking stock of the inventory of our hearts and lifting their minds and hearts to the glory of Christ in his incarnation and his promised return. There are many ways to slow down a run away train, and here I would suggest switching tracks. This week we will begin on the track of historical perspective.
The Scriptures are clear. They tell us of the certainty of the birth of Jesus of Nazareth who is the Christ the Son of the Living God. The Old Testament Prophets point the way and the New Testament writers give us the historical reality. It is the clarity of the Old Testament that enabled Simeon to wait with anticipation (Lk.2:25-32) and the clarity of the New Testament that made many wise unto salvation through the preaching of the apostles about the truthfulness of the person and work of Jesus Christ. However, the Scriptures do not give us the exact date of his birth.
The early patristic writers were varied in their views of the exact date of the birth of Jesus. Basil of Caesarea believed that he was born on November 20th in 4 B.C. Clement of Alexandria thought him to be born on November 17th in 3 B.C. John Chrysostom believed that since the shepherds were in the fields at night when Christ was born it must have been in the spring or summer. Athanasius believed similarily and gave the date May 20th. Cyril of Jerusalem dated his birth in Bethlehem as April 19th, and Ambrose of Milan dated it March 25th. Therefore from the writings of those closest to the time of Christ’s life following the apostles there is given us little clarity as to the date of Christ’s birth.
In 354 the leaders of the church in Rome officially began to observe December 25th as the date of Christ’s birth. In pagan Rome there were many feasts days and in December was the feast day of Saturnalia. Saturnalia began on December 17th and was a week long festival commemorating the dedication of the temple to the sun god Saturn. It was a public festival throughout Rome and known for its revelry. The Roman poet Catullus described the feast of Saturnalia as a celebration, time to visit friends and exchange gifts such as wax candles and figurines. Therefore it seems the early Christians in Rome exchanged the worship of the coming of the son god for the worship of the Son of God in his coming. History seems to record that the church was already celebrating the incarnation of Jesus Christ as the Philocalian Calendar (336) marked Christmas Day as a tradition prior to the church in Rome leading in this way in 354.
Though there was no clarity as to the exact date of Christ’s birth the early church was reforming the practices of their pagan ancestors and their own lives by exchanging the worship of the creation for the worship of the Creator and Redeemer. Those pagans who were being converted to Christianity could not celebrate in festivals with a clear conscience the gods they had once worshiped. However, in the midst of that void in the winter the Son of God shown in their hearts that they may replace their old with the new having made all things new. Christ, the Living God, replaced the idols they once worshiped. It is from this early church tradition that Christmas dates and customs came together into a season of Advent. As we now celebrate a period of four weeks beginning in late November leading up the Christmas festival when we celebrate our Lord’s appearing. It is during this season that the church must like Simeon be waiting in the Spirit with anticipation of his coming again to make all things new while we worship in the Spirit taking stock of the reason of his first appearing through sober reflection around his Word and prayer.
American modern tradition has turned this time of year into one of the busiest months of our calendar. We spend a great deal of time hurriedly shopping for clothes, food, and gifts while keeping tabs on our busy calendars marked with days of parties and gatherings. A modern protestant Christmas ethic of the commercial has replaced a historical catholic ethic of a valued Little Pascha – a time of fasting, prayer, confession and reconciliation. In the past this was a time of year when the church slowed down to contemplate their lives in reflection upon the gospel taking stock of the inventory of our hearts and lifting their minds and hearts to the glory of Christ in his incarnation and his promised return. There are many ways to slow down a run away train, and here I would suggest switching tracks. This week we will begin on the track of historical perspective.
The Scriptures are clear. They tell us of the certainty of the birth of Jesus of Nazareth who is the Christ the Son of the Living God. The Old Testament Prophets point the way and the New Testament writers give us the historical reality. It is the clarity of the Old Testament that enabled Simeon to wait with anticipation (Lk.2:25-32) and the clarity of the New Testament that made many wise unto salvation through the preaching of the apostles about the truthfulness of the person and work of Jesus Christ. However, the Scriptures do not give us the exact date of his birth.
The early patristic writers were varied in their views of the exact date of the birth of Jesus. Basil of Caesarea believed that he was born on November 20th in 4 B.C. Clement of Alexandria thought him to be born on November 17th in 3 B.C. John Chrysostom believed that since the shepherds were in the fields at night when Christ was born it must have been in the spring or summer. Athanasius believed similarily and gave the date May 20th. Cyril of Jerusalem dated his birth in Bethlehem as April 19th, and Ambrose of Milan dated it March 25th. Therefore from the writings of those closest to the time of Christ’s life following the apostles there is given us little clarity as to the date of Christ’s birth.
In 354 the leaders of the church in Rome officially began to observe December 25th as the date of Christ’s birth. In pagan Rome there were many feasts days and in December was the feast day of Saturnalia. Saturnalia began on December 17th and was a week long festival commemorating the dedication of the temple to the sun god Saturn. It was a public festival throughout Rome and known for its revelry. The Roman poet Catullus described the feast of Saturnalia as a celebration, time to visit friends and exchange gifts such as wax candles and figurines. Therefore it seems the early Christians in Rome exchanged the worship of the coming of the son god for the worship of the Son of God in his coming. History seems to record that the church was already celebrating the incarnation of Jesus Christ as the Philocalian Calendar (336) marked Christmas Day as a tradition prior to the church in Rome leading in this way in 354.
Though there was no clarity as to the exact date of Christ’s birth the early church was reforming the practices of their pagan ancestors and their own lives by exchanging the worship of the creation for the worship of the Creator and Redeemer. Those pagans who were being converted to Christianity could not celebrate in festivals with a clear conscience the gods they had once worshiped. However, in the midst of that void in the winter the Son of God shown in their hearts that they may replace their old with the new having made all things new. Christ, the Living God, replaced the idols they once worshiped. It is from this early church tradition that Christmas dates and customs came together into a season of Advent. As we now celebrate a period of four weeks beginning in late November leading up the Christmas festival when we celebrate our Lord’s appearing. It is during this season that the church must like Simeon be waiting in the Spirit with anticipation of his coming again to make all things new while we worship in the Spirit taking stock of the reason of his first appearing through sober reflection around his Word and prayer.
Friday, November 20, 2009
Thanksgiving and the Providence of God
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).
“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).
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.
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.
Friday, September 4, 2009
The Importance of Church Attendance
A faithful walk in our union with Christ involves our consistent attendance in his particular church in the earth. God delights in his people who delight in serving him or worshiping him (Deut.28:47). As David says, I was glad when they said to me, "Let us go to the house of the LORD!" (Ps.122:1). The Lord Jesus Christ has given to his body an example to follow as he was faithful and consistent in attending the places of God’s prescribed order of worship while he walked in righteousness upon the earth (Lk.4:16). Therefore his church should follow him in a glad hearted faith by being in regular attendance in a particular church. I want to give you 10 thoughtful reasons why we as the church should regularly assemble together in his particular church for worship and fellowship.
1. It demonstrates our desire to fellowship with Christ in love (Rev.3:20) who instituted particular churches for his glory (Rev.1:17-20).
2. It demonstrates our desire to follow the apostolic example (Acts 2:41ff) and the commands of Christ in love (Heb.10:25; Jn.14:15, 21).
3. It demonstrates our desire to worship the triune God (Ps.84:1-2).
4. It demonstrates our desire to encourage and bless the body of Christ (Heb.10:24-25).
5. It demonstrates our desire to submit to Christ’s leadership and bring joy to the elders as we follow their teaching and example (Heb.13:7, 17; 1Thes.5:12-13).
6. It demonstrates our trust in God’s promises to build his church (Mt.16:18).
7. It demonstrates our calling the Lord’s Day a delight that we may delight ourselves in him (Isa.58:13-14).
8. It demonstrates our longing to grow in union with Christ and the hope of glory through his feeding us by his Word, Sacraments and fellowship (Dt.8:3; Jn.6:35ff; Col.2:2-3).
9. It demonstrates our desire to struggle against the world, our flesh and the Devil through his public means of grace to reach maturity in Christ and rest in him (Ps.73; Eph.4:11-16; Mt.11:25-30).
10. It demonstrates our desire to live by his grace in the membership vows we have made before him and his church for his glory (Eccl.5:4).
God the Father has demonstrated his love for the church by putting forward the Son of God for her in death, and by sending his Spirit to seal her for a promised inheritance and to help her live for his glory by faith in the Son (Rom.3:23-26; Eph.5:25; 1:3-14). The response of the church is one of loving, faithful and consistent submission to him in those things that he loves. God loves a worshiping church in union with Christ and one another.
1. It demonstrates our desire to fellowship with Christ in love (Rev.3:20) who instituted particular churches for his glory (Rev.1:17-20).
2. It demonstrates our desire to follow the apostolic example (Acts 2:41ff) and the commands of Christ in love (Heb.10:25; Jn.14:15, 21).
3. It demonstrates our desire to worship the triune God (Ps.84:1-2).
4. It demonstrates our desire to encourage and bless the body of Christ (Heb.10:24-25).
5. It demonstrates our desire to submit to Christ’s leadership and bring joy to the elders as we follow their teaching and example (Heb.13:7, 17; 1Thes.5:12-13).
6. It demonstrates our trust in God’s promises to build his church (Mt.16:18).
7. It demonstrates our calling the Lord’s Day a delight that we may delight ourselves in him (Isa.58:13-14).
8. It demonstrates our longing to grow in union with Christ and the hope of glory through his feeding us by his Word, Sacraments and fellowship (Dt.8:3; Jn.6:35ff; Col.2:2-3).
9. It demonstrates our desire to struggle against the world, our flesh and the Devil through his public means of grace to reach maturity in Christ and rest in him (Ps.73; Eph.4:11-16; Mt.11:25-30).
10. It demonstrates our desire to live by his grace in the membership vows we have made before him and his church for his glory (Eccl.5:4).
God the Father has demonstrated his love for the church by putting forward the Son of God for her in death, and by sending his Spirit to seal her for a promised inheritance and to help her live for his glory by faith in the Son (Rom.3:23-26; Eph.5:25; 1:3-14). The response of the church is one of loving, faithful and consistent submission to him in those things that he loves. God loves a worshiping church in union with Christ and one another.
Thursday, September 3, 2009
Reflections and Resolves for Living Beyond Self
Reflections and Resolves for Living beyond Self
Christians often say that in redemption they have been given new hearts. This is a correct statement as we read the promise of the New Covenant revealed in Ezekiel 36:26, And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. Every man is born with a hard and impenetrable heart of sin that can only be changed by the transplanting of the heart of Jesus Christ in redemption applied by the Holy Spirit. But the redeemed must ask what this new heart affects in themselves as new creatures in Christ Jesus?
In reflection upon our hearts being the well from which the springs of our lives flow (Pr.4:23), I would say that one thing we have been given is new sight. When we are given new hearts in Jesus Christ we are given an ability to see in a way we have not seen before. John Newton speaks of this new sight that we have been given in his most popular hymn Amazing Grace, “Amazing grace! How sweet the sound- that saved a wretch like me! I once was lost, but now am found, was blind, but now I see”. Therefore, those who are redeemed in Christ Jesus have new eyes to see differently than they have seen before and with this sight to resolve to live beyond self to all that we now are in Christ Jesus.
One of the ways I am seeking to be resolved to live with my new eyes is to fix them upon the glory of God revealed in creation. In Psalm 19:1 we read, The heavens declare the glory of God, and the sky above proclaims his handiwork. The glory of God is revealed in creation for the redeemed to find their joy in him who has created and sustains it.
Therefore, I am resolved with my redeemed eyes each day:
1. To see the glory. I shall look into the heavens and the earth once a day and marvel at the beauty, goodness, power, and wisdom reflected from his glory in all that he has created and sustains for his own pleasure.
2. To see the story. I shall look into the heavens and the earth once a day and know that God began this work of creation, he made Christ the Son the centerpiece of its unfolding history, and that it will have an ending that is the beginning of all things new.
3. To see the uniqueness. I shall look to see that every unfolding of God’s providence in the sustaining of his creation, with all “the bad” and “the good”, are the revealing of his plan to bring myself and many sons and daughters to glory.
4. To see the work. I shall look beyond myself or envy of others to see the work that is revealed to me to participate in his creation and new creation.
5. To see and receive. I shall look with my eyes to be a spectator of all existence which is God’s theater with a notion to receive without asking why or what it means. I shall wonder at what I hear, see, smell, taste or touch with that not of a three year that has to ask, “Why?, but of that of an infant who cannot find words and can only stare and be glad it is there.
6. To see with imagination. I shall turn to the good, true and beautiful things that the creature has been allowed and enabled to make or “create”.
7. To see time. I shall live to each moment well as that which God has created and sustained for the now as a bristle applied in his brush strokes to the unveiling of his masterpiece of all time.
Christians often say that in redemption they have been given new hearts. This is a correct statement as we read the promise of the New Covenant revealed in Ezekiel 36:26, And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. Every man is born with a hard and impenetrable heart of sin that can only be changed by the transplanting of the heart of Jesus Christ in redemption applied by the Holy Spirit. But the redeemed must ask what this new heart affects in themselves as new creatures in Christ Jesus?
In reflection upon our hearts being the well from which the springs of our lives flow (Pr.4:23), I would say that one thing we have been given is new sight. When we are given new hearts in Jesus Christ we are given an ability to see in a way we have not seen before. John Newton speaks of this new sight that we have been given in his most popular hymn Amazing Grace, “Amazing grace! How sweet the sound- that saved a wretch like me! I once was lost, but now am found, was blind, but now I see”. Therefore, those who are redeemed in Christ Jesus have new eyes to see differently than they have seen before and with this sight to resolve to live beyond self to all that we now are in Christ Jesus.
One of the ways I am seeking to be resolved to live with my new eyes is to fix them upon the glory of God revealed in creation. In Psalm 19:1 we read, The heavens declare the glory of God, and the sky above proclaims his handiwork. The glory of God is revealed in creation for the redeemed to find their joy in him who has created and sustains it.
Therefore, I am resolved with my redeemed eyes each day:
1. To see the glory. I shall look into the heavens and the earth once a day and marvel at the beauty, goodness, power, and wisdom reflected from his glory in all that he has created and sustains for his own pleasure.
2. To see the story. I shall look into the heavens and the earth once a day and know that God began this work of creation, he made Christ the Son the centerpiece of its unfolding history, and that it will have an ending that is the beginning of all things new.
3. To see the uniqueness. I shall look to see that every unfolding of God’s providence in the sustaining of his creation, with all “the bad” and “the good”, are the revealing of his plan to bring myself and many sons and daughters to glory.
4. To see the work. I shall look beyond myself or envy of others to see the work that is revealed to me to participate in his creation and new creation.
5. To see and receive. I shall look with my eyes to be a spectator of all existence which is God’s theater with a notion to receive without asking why or what it means. I shall wonder at what I hear, see, smell, taste or touch with that not of a three year that has to ask, “Why?, but of that of an infant who cannot find words and can only stare and be glad it is there.
6. To see with imagination. I shall turn to the good, true and beautiful things that the creature has been allowed and enabled to make or “create”.
7. To see time. I shall live to each moment well as that which God has created and sustained for the now as a bristle applied in his brush strokes to the unveiling of his masterpiece of all time.
Tuesday, September 1, 2009
Apostasy
What is Apostasy?
The Webster’s dictionary of 1828 defines Apostasy as, “An abandonment of what one has professed; a total desertion, or departure from one's faith or religion.” Does the Bible teach apostasy? A description of apostasy is given us by the apostle John, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.” (1Jn.2:19). John is referring to those who were professing believers but who demonstrated that they did not truly believe by later abandoning the faith of Christ Jesus the Lord. Therefore apostasy, as taught in the Scriptures, does not refer to believers who have been given life by the Spirit in Jesus Christ, who at some point fall away.
The Bible is clear in warning the church in regard to apostasy. Paul’s letters to the churches are full of such warnings. These warnings come in the context of encouragement and exhortation to persevere by faith in the demonstration of a life bearing fruit. In his letter to the Ephesians he commands them to put off the old life in the futility of sin and to put on the new self in Christ Jesus (Eph.4:17-25). It is not enough that they have professed faith in Christ they must live in him bearing fruit in a persevering faith. In his letter to the Colossians he tells them that just as they received Christ Jesus the Lord they are to walk or live in him. They received him by his grace through faith and so they are to continue to live in God’s persevering grace toward them being rooted, built up and established in it through the instrument of faith (Col.2:6, 7). The Bible teaches that it is those who endure through grace by faith bearing fruit for his glory endure for salvation.
Therefore we must warn those in the church against apostasy. We need to urge one another on in faith through the grace of God given in union with Christ by the Spirit. The writer of Hebrews urges us in this way, “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.” (3:12)
The Bible does teach apostasy but not by true believers. Some hold that Hebrews 6:4-6 is a description of true believers becoming apostate beyond reclamation and losing their salvation. In this text the writer of Hebrews is in the context of explaining Psalm 95 which tells of Israel in the Exodus generation who fell away from the living God in unbelief and disobedience and did not enter the land of promise. They were members of Israel, but not true Israel, not true believers. They had seen the light, eaten the bread of heaven, shared in the work of the Spirit hearing the Word of God, and been delivered from the destruction of the present age. However they were not true believers. The evidence was in their hardness of heart and unbelief. The same is possible today in the church. Therefore we are called to make our calling and election sure (2Pe.1:10-11), to work out our salvation with fear and trembling (Phil.2:12), that we may enter through the narrow gate of faith in Christ, knowing that he who began the work in you by grace will bring it to completion in you by hisgrace (Phil.1:6).
Apostasy is taught in the Bible and we must think clearly about it for our own and others edification, encouragement and perseverance. I close with these important words from A.W. Pink in regard to apostasy and perseverance, “It needs to be remembered that all who had professed to receive the Gospel were not born of God: the parable of the Sower shows that. Intelligence might be informed, conscience searched, natural affections stirred, and yet there be "no root" in them. All is not gold that glitters. There has always been a "mixt multitude" (Ex. 12:38) who accompany the people of God. Moreover, there is in the real Christian the old heart, which is "deceitful above all things and desperately wicked", and therefore is he in constant need of faithful warning…Finally, let it be said that while Scripture speaks plainly and positively of the perseverance of the saints, yet it is a perseverance of saints, not unregenerate professors. Divine preservation is not only in a safe state, but also in a holy course of disposition and conduct. We are "kept by the power of God through faith". We are kept by the Spirit working in us a spirit of entire dependency, renouncing our own wisdom and strength. The only place from which we cannot fall is one down in the dust. It is there the Lord brings His own people, weaning them from all confidence in the flesh, and giving them to experience that it is when they are weak they are strong. Such, and such only, are saved and safe forever.”
The Webster’s dictionary of 1828 defines Apostasy as, “An abandonment of what one has professed; a total desertion, or departure from one's faith or religion.” Does the Bible teach apostasy? A description of apostasy is given us by the apostle John, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.” (1Jn.2:19). John is referring to those who were professing believers but who demonstrated that they did not truly believe by later abandoning the faith of Christ Jesus the Lord. Therefore apostasy, as taught in the Scriptures, does not refer to believers who have been given life by the Spirit in Jesus Christ, who at some point fall away.
The Bible is clear in warning the church in regard to apostasy. Paul’s letters to the churches are full of such warnings. These warnings come in the context of encouragement and exhortation to persevere by faith in the demonstration of a life bearing fruit. In his letter to the Ephesians he commands them to put off the old life in the futility of sin and to put on the new self in Christ Jesus (Eph.4:17-25). It is not enough that they have professed faith in Christ they must live in him bearing fruit in a persevering faith. In his letter to the Colossians he tells them that just as they received Christ Jesus the Lord they are to walk or live in him. They received him by his grace through faith and so they are to continue to live in God’s persevering grace toward them being rooted, built up and established in it through the instrument of faith (Col.2:6, 7). The Bible teaches that it is those who endure through grace by faith bearing fruit for his glory endure for salvation.
Therefore we must warn those in the church against apostasy. We need to urge one another on in faith through the grace of God given in union with Christ by the Spirit. The writer of Hebrews urges us in this way, “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.” (3:12)
The Bible does teach apostasy but not by true believers. Some hold that Hebrews 6:4-6 is a description of true believers becoming apostate beyond reclamation and losing their salvation. In this text the writer of Hebrews is in the context of explaining Psalm 95 which tells of Israel in the Exodus generation who fell away from the living God in unbelief and disobedience and did not enter the land of promise. They were members of Israel, but not true Israel, not true believers. They had seen the light, eaten the bread of heaven, shared in the work of the Spirit hearing the Word of God, and been delivered from the destruction of the present age. However they were not true believers. The evidence was in their hardness of heart and unbelief. The same is possible today in the church. Therefore we are called to make our calling and election sure (2Pe.1:10-11), to work out our salvation with fear and trembling (Phil.2:12), that we may enter through the narrow gate of faith in Christ, knowing that he who began the work in you by grace will bring it to completion in you by hisgrace (Phil.1:6).
Apostasy is taught in the Bible and we must think clearly about it for our own and others edification, encouragement and perseverance. I close with these important words from A.W. Pink in regard to apostasy and perseverance, “It needs to be remembered that all who had professed to receive the Gospel were not born of God: the parable of the Sower shows that. Intelligence might be informed, conscience searched, natural affections stirred, and yet there be "no root" in them. All is not gold that glitters. There has always been a "mixt multitude" (Ex. 12:38) who accompany the people of God. Moreover, there is in the real Christian the old heart, which is "deceitful above all things and desperately wicked", and therefore is he in constant need of faithful warning…Finally, let it be said that while Scripture speaks plainly and positively of the perseverance of the saints, yet it is a perseverance of saints, not unregenerate professors. Divine preservation is not only in a safe state, but also in a holy course of disposition and conduct. We are "kept by the power of God through faith". We are kept by the Spirit working in us a spirit of entire dependency, renouncing our own wisdom and strength. The only place from which we cannot fall is one down in the dust. It is there the Lord brings His own people, weaning them from all confidence in the flesh, and giving them to experience that it is when they are weak they are strong. Such, and such only, are saved and safe forever.”
Friday, July 31, 2009
Teaching Covenant Children
According to Deuteronomy 6, the covenant family is God’s primary learning community for his people.
"Hear, O Israel: The LORD our God, the LORD is one. 5You shall love the LORD your God with all your heart and with all your soul and with all your might. 6And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. (Deut.6:4-7)
Christian parents have a platform for teaching with their children that cannot be matched by any program or opportunity in life. Our God, the Creator, who rules over all things, in whom are hidden all the treasures of wisdom and knowledge, who reveals himself in his created world and his inspired Word, has called parents to be his primary teachers of his covenant children.
Therefore the Christian family is a functioning learning community. In Judges 2:6-11 we read,
When Joshua dismissed the people, the people of Israel went each to his inheritance to take possession of the land. 7 And the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work that the LORD had done for Israel. 8And Joshua the son of Nun, the servant of the LORD, died at the age of 110 years… 10And all that generation also were gathered to their fathers. And there arose another generation after them who did not know the LORD or the work that he had done for Israel. 11 And the people of Israel did what was evil in the sight of the LORD and served the Baals.
When the families obeyed Deuteronomy 6 their children were faithful, but when they failed to teach the children of the covenant the did not know the Lord so they walked in wickedness. God is calling parents to teach, teach, teach. But it is not enough to know that covenant parents are teachers, what must be taught and who is to be taught? It is clear from the above two texts that the true God revealed in Scripture is central to what is taught. He is the true God who has entered into relationship with his people through covenant. Therefore everything that is to be learned is to be understood in the revelation of who God is and what he is doing in relationship to his people. I will seek to build on this idea in a forthcoming article. But in the space remaining here I want to focus on who it is that parents in the covenant are called to teach.
Those who Christian parents are called to teach are covenantal beings. God has entered into a relationship with parents who believe in Christ for salvation and has sealed that relationship with his own blood. These parents do not belong to themselves having been bought with a price. Therefore, the children that are given them are a gift from God to be raised in the promise of the covenant. These children are covenantal beings made for a relationship with God. They are made and put in homes of the covenant to love, serve and obey the triune God. Everything the covenant child does, thinks and says was purposed by God to be done in loving submission to him. These children are covenantal beings made for worship. As one author puts it, “Everything a child does, everything a child desires, every thought he thinks and every choice he makes, every relationship he pursues and every action he takes is somehow an expression of worship…There is a vertical, Godward dimension to every horizontal, interpersonal action.” If they are being taught to live in loving joyful submission to the triune God they are being taught to worship. Their worship will be directed Godward or toward something or someone else. These children are covenantal beings whose lives are shaped and controlled by whatever they worship. In every moment covenant children are living as a creature in worshipful obedience to God or they are exchanging God for some aspect of his world they are living to posses for their own glory. Who and what they worship effects who they are and what they do.
Christian parents are called to teach children in God’s covenant who are made for relationship with God, who will worship and who will be shaped by who or what they worship. When Christian parents sit or walk by the way with their children they must instruct them in the knowledge of God in all areas of life while they continually remember who it is they are teaching.
"Hear, O Israel: The LORD our God, the LORD is one. 5You shall love the LORD your God with all your heart and with all your soul and with all your might. 6And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. (Deut.6:4-7)
Christian parents have a platform for teaching with their children that cannot be matched by any program or opportunity in life. Our God, the Creator, who rules over all things, in whom are hidden all the treasures of wisdom and knowledge, who reveals himself in his created world and his inspired Word, has called parents to be his primary teachers of his covenant children.
Therefore the Christian family is a functioning learning community. In Judges 2:6-11 we read,
When Joshua dismissed the people, the people of Israel went each to his inheritance to take possession of the land. 7 And the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work that the LORD had done for Israel. 8And Joshua the son of Nun, the servant of the LORD, died at the age of 110 years… 10And all that generation also were gathered to their fathers. And there arose another generation after them who did not know the LORD or the work that he had done for Israel. 11 And the people of Israel did what was evil in the sight of the LORD and served the Baals.
When the families obeyed Deuteronomy 6 their children were faithful, but when they failed to teach the children of the covenant the did not know the Lord so they walked in wickedness. God is calling parents to teach, teach, teach. But it is not enough to know that covenant parents are teachers, what must be taught and who is to be taught? It is clear from the above two texts that the true God revealed in Scripture is central to what is taught. He is the true God who has entered into relationship with his people through covenant. Therefore everything that is to be learned is to be understood in the revelation of who God is and what he is doing in relationship to his people. I will seek to build on this idea in a forthcoming article. But in the space remaining here I want to focus on who it is that parents in the covenant are called to teach.
Those who Christian parents are called to teach are covenantal beings. God has entered into a relationship with parents who believe in Christ for salvation and has sealed that relationship with his own blood. These parents do not belong to themselves having been bought with a price. Therefore, the children that are given them are a gift from God to be raised in the promise of the covenant. These children are covenantal beings made for a relationship with God. They are made and put in homes of the covenant to love, serve and obey the triune God. Everything the covenant child does, thinks and says was purposed by God to be done in loving submission to him. These children are covenantal beings made for worship. As one author puts it, “Everything a child does, everything a child desires, every thought he thinks and every choice he makes, every relationship he pursues and every action he takes is somehow an expression of worship…There is a vertical, Godward dimension to every horizontal, interpersonal action.” If they are being taught to live in loving joyful submission to the triune God they are being taught to worship. Their worship will be directed Godward or toward something or someone else. These children are covenantal beings whose lives are shaped and controlled by whatever they worship. In every moment covenant children are living as a creature in worshipful obedience to God or they are exchanging God for some aspect of his world they are living to posses for their own glory. Who and what they worship effects who they are and what they do.
Christian parents are called to teach children in God’s covenant who are made for relationship with God, who will worship and who will be shaped by who or what they worship. When Christian parents sit or walk by the way with their children they must instruct them in the knowledge of God in all areas of life while they continually remember who it is they are teaching.
Tuesday, July 28, 2009
Lord's Day Obedience
Loving God by living for his pleasure engages all of life, even life on Sunday. Some may take Jesus' words that man was not made for the sabbath but the sabbath for the man in a way that allows them to go where they wish and do what they will on the Lord's Day. But to do this is to misconstrue his meaning.
The sabbath command is part of the moral law that instructs us what is the pleasure of God. His pleasure is for his people to keep it as they cease from their labors and find their rest and refreshment in the knowledge and enjoyment of who his is. And it is in the context of his peoples covenant keeping that he uses his means of grace to make his people like himself. God delights in himself and in himself being known and enjoyed so he has given us a day in his presence for his own pleasure and our joy in him.
Keeping the Lord's Day Holy is part of keeping all God's commandments. Jesus says if you love me you will keep my commandments. He did not say some of them or just the ones you like or the ones that are not a cultural taboo. No, he said his commandments. And we wonder why we are so weak spiritually as a church and why the church has such little or even an ill effect upon the culture? Maybe the test of whether we have lost our first love is whether we want to be in the presence of the one we say we love. Keeping the Lord's Day is about grace filled lives doing the pleasure of God and calling it a delight.
Phillip Ryken in his commentary on Exodus has a poem written by Seitze Buning that magnifies the truth that keeping the Lord's Day holy is a part of the whole life that Christians live in obedience to their Lord. He grew up in a Dutch reformed home and this poem is reflection on what he learned from his parents about keeping the Lord's Day holy.
Were my parents right or wrong not to mow the ripe oats that Sunday morning with the rainstorm threatening?
I reminded them that the Sabbath was made for man and of the ox fallen into the pit. Without an oats crop, I argued, the cattle would need to survive on town bought oats and then it wouldn't pay to keep them. Isn't selling cattle at a loss like an ox in a pit?
My parents did not argue. We went to church. We sang the usual psalms louder than usual. We, and the others whose harvests were at stake...
For more floods came and more winds blew and beat upon that House than we had figured on, even, more lighting and thunder and hail the size of pullet eggs. Falling branches snapped the electric wires. We sang the closing psalm without the organ and in the dark. Afterward we rode by our oat field flattened.
"We still will mow it," Dad said. "Ten bushels to the acre, maybe, what would have been fifty if I had mowed right after milking and if the whole family had shocked. We could have had it weatherproof before the storm."
Later at dinner Dad said, "God was testing us. I am glad we went. Those psalms never gave me such a lift as this morning." Mother said, "I wouldn't have missed it." And even I thought but did not say. How guilty we would feel now if we had saved the harvest.
The one time Dad asked me why I live in a Black neighborhood. I reminded him of that Sunday morning. Immediately he understood.
What is the connection between keeping the Lord's Day holy and loving your neighbor across racial lines? Keeping one commandment is a part of keeping all the commandments. The whole life of the Christian in obedience by faith in Christ through his grace is pleasing to God and a blessing to his creatures.
The sabbath command is part of the moral law that instructs us what is the pleasure of God. His pleasure is for his people to keep it as they cease from their labors and find their rest and refreshment in the knowledge and enjoyment of who his is. And it is in the context of his peoples covenant keeping that he uses his means of grace to make his people like himself. God delights in himself and in himself being known and enjoyed so he has given us a day in his presence for his own pleasure and our joy in him.
Keeping the Lord's Day Holy is part of keeping all God's commandments. Jesus says if you love me you will keep my commandments. He did not say some of them or just the ones you like or the ones that are not a cultural taboo. No, he said his commandments. And we wonder why we are so weak spiritually as a church and why the church has such little or even an ill effect upon the culture? Maybe the test of whether we have lost our first love is whether we want to be in the presence of the one we say we love. Keeping the Lord's Day is about grace filled lives doing the pleasure of God and calling it a delight.
Phillip Ryken in his commentary on Exodus has a poem written by Seitze Buning that magnifies the truth that keeping the Lord's Day holy is a part of the whole life that Christians live in obedience to their Lord. He grew up in a Dutch reformed home and this poem is reflection on what he learned from his parents about keeping the Lord's Day holy.
Were my parents right or wrong not to mow the ripe oats that Sunday morning with the rainstorm threatening?
I reminded them that the Sabbath was made for man and of the ox fallen into the pit. Without an oats crop, I argued, the cattle would need to survive on town bought oats and then it wouldn't pay to keep them. Isn't selling cattle at a loss like an ox in a pit?
My parents did not argue. We went to church. We sang the usual psalms louder than usual. We, and the others whose harvests were at stake...
For more floods came and more winds blew and beat upon that House than we had figured on, even, more lighting and thunder and hail the size of pullet eggs. Falling branches snapped the electric wires. We sang the closing psalm without the organ and in the dark. Afterward we rode by our oat field flattened.
"We still will mow it," Dad said. "Ten bushels to the acre, maybe, what would have been fifty if I had mowed right after milking and if the whole family had shocked. We could have had it weatherproof before the storm."
Later at dinner Dad said, "God was testing us. I am glad we went. Those psalms never gave me such a lift as this morning." Mother said, "I wouldn't have missed it." And even I thought but did not say. How guilty we would feel now if we had saved the harvest.
The one time Dad asked me why I live in a Black neighborhood. I reminded him of that Sunday morning. Immediately he understood.
What is the connection between keeping the Lord's Day holy and loving your neighbor across racial lines? Keeping one commandment is a part of keeping all the commandments. The whole life of the Christian in obedience by faith in Christ through his grace is pleasing to God and a blessing to his creatures.
Tuesday, July 7, 2009
Why Johnny Can't Preach
I picked up T. David Gordon's book, Why Johnny Can't Preach, this week and enjoyed a good kick in the shins on my day off. He writes in a helpful manner addressing the weakness of preaching in the church today. And he helped me understand a little better, Why Jimmy Can't Preach, while at the same time setting me on the faithful path of becoming a better preacher.
However, there are three questions that he mentions using each week in hearing sermons that I thought would be particularly helpful to those in the congregation. Here is a slightly tweeked version of his three questions:
1. What was the point or thrust of the sermon?
2. How was the point adequately established in the text that was read?
3. How were the applications legitimate to the point of the sermon and how do these spur our conversation about other possible applications?
Johnny and Jimmy are ambassadors bringing forth to the subjects of the kingdom the Word of the King. Therefore Billy and Jenny are to worship the King with a faithful ordered approach to hearing Him in His Word. I pray these questions will assist Billy and Jenny to listen by faith in worship and respond by faith to keep the Lord's Day holy in conversation.
However, there are three questions that he mentions using each week in hearing sermons that I thought would be particularly helpful to those in the congregation. Here is a slightly tweeked version of his three questions:
1. What was the point or thrust of the sermon?
2. How was the point adequately established in the text that was read?
3. How were the applications legitimate to the point of the sermon and how do these spur our conversation about other possible applications?
Johnny and Jimmy are ambassadors bringing forth to the subjects of the kingdom the Word of the King. Therefore Billy and Jenny are to worship the King with a faithful ordered approach to hearing Him in His Word. I pray these questions will assist Billy and Jenny to listen by faith in worship and respond by faith to keep the Lord's Day holy in conversation.
Saturday, July 4, 2009
Praying the Lord's Prayer
Martin Luther was asked by his barber, Peter, if he would teach him to pray. Luther responded to this request by writing a 76 page tract, A Simple Way to Pray, dedicated to Peter, the Master Barber. This tract is a wealth of instruction on prayer from a man who took to prayer daily and for hours on end, not because he did not have much to do, but because of all he had been given by his Lord to do. The following is an excerpt from his instructions on how to pray through the Lord’s prayer as given by Christ in the gospels. Pray this way,
“O Heavenly Father, dear God, I am a poor unworthy sinner. I do not deserve to raise my eyes or hands toward thee or to pray. But because thou hast commanded us all to pray and hast promised to hear us and through thy dear Son Jesus Christ hast taught us beth how and what to pray, I come to thee in obedience to thy word, trusting in thy gracious promise. I pray in the name of my Lord Jesus Christ together with all thy saints and Christians on earth as he has taught us: Our Father who art, etc., through the whole prayer, word for word.”
“Then repeat one part or as much as you wish, perhaps the first petition: "Hallowed be thy name," and say: "Yes, Lord God, dear Father, hallowed be thy name, both in us and throughout the whole world. Destroy and root out the abominations, idolatry, and heresy of the Turk, the pope, and all false teachers and fanatics who wrongly use thy name and in scandalous ways take it in vain and horribly blaspheme it. They insistently boast that they teach thy word and the laws of the church, though they really use the devil's deceit and trickery in thy name to wretchedly seduce many poor souls throughout the world, even killing and shedding much innocent blood, and in such persecution they believe that they render thee a divine service.
Dear Lord God, convert and restrain [them]. Convert those who are still to be converted that they with us and we with them may hallow and praise thy name, both with true and pure doctrine and with a good and holy life. Restrain those who are unwilling to be converted so that they be forced to cease from misusing, defiling, and dishonoring thy holy name and from misleading the poor people. Amen."
“The second petition: "Thy kingdom come." Say: "O dear Lord, God and Father, thou seest how worldly wisdom and reason not only profane thy name and ascribe the honor due to thee to lies and to the devil, but how they also take the power, might, wealth and glory which thou hast given them on earth for ruling the world and thus serving thee, and use it in their own ambition to oppose thy kingdom. They are many and mighty; they plague and hinder the tiny flock of thy kingdom who are weak, despised, and few. They will not tolerate thy flock on earth and think that by plaguing them they render a great and godly service to thee. Dear Lord, God and Father, convert them and defend us. Convert those who are still to become children and members of thy kingdom so that they with us and we with them may serve thee in thy kingdom in true faith and unfeigned love and that from thy kingdom which has begun, we may enter into thy eternal kingdom. Defend us against those who will not turn away their might and power from the destruction of thy kingdom so that when they are east down from their thrones and humbled, they will have to cease from their efforts. Amen."
“The third petition. "Thy will be done on earth as it is in heaven." Say: "O dear Lord, God and Father, thou knowest that the world, if it cannot destroy thy name or root out thy kingdom, is busy day and night with wicked tricks and schemes, strange conspiracies and intrigue, huddling together in secret counsel, giving mutual encouragement and support, raging and threatening and going about with every evil intention to destroy thy name, word, kingdom, and children. Therefore, dear Lord, God and Father, convert them and defend us. Convert those who have yet to acknowledge thy good will that they with us and we with them may obey thy will and for thy sake gladly, patiently, and joyously bear every evil, cross, and adversity, and thereby acknowledge, test, and experience thy benign, gracious, and perfect will. But defend us against those who in their rage, fury, hate, threats, and evil desires do not cease to do us harm. Make their wicked schemes, tricks, and devices to come to nothing so that these may be turned against them, as we sing in Psalm 7 [: 16]."
“The fourth petition. "Give us this day our daily bread." Say: "Dear Lord, God and Father, grant us thy blessing also in this temporal and physical life. Graciously grant us blessed peace. Protect us against war and disorder. Grant to our dear emperor fortune and success against his enemies. Grant him wisdom and understanding to rule over his earthly kingdom in peace and prosperity. Grant to all kings, princes, and rulers good counsel and the will to preserve their domains and their subjects in tranquillity and justice. Especially aid and guide our dear prince N., under whose protection and shelter thou dost maintain us, so that he may be protected against all harm and reign blessedly, secure from evil tongues and disloyal people. Grant to all his subjects grace to serve him loyally and obediently. Grant to every estate-townsman or farmer-to be diligent and to display charity and loyalty toward each other. Give us favorable weather and good harvest. I commend to thee my house and property, wife and child. Grant that I may manage them well, supporting and educating them as a Christian should. Defend us against the Destroyer and all his wicked angels who would do us harm and mischief in this life. Amen."
“The fifth petition. "Forgive us our trespasses as we forgive those who trespass against us." Say: "O dear Lord, God and Father, enter not into judgment against us because no man living is justified before thee. Do not count it against us as a sin that we are so unthankful for thine ineffable goodness, spiritual and physical, or that we stray into sin many times every day, more often than we can know or recognize, Psalm 19 [:12]. Do not look upon how good or how wicked we have been but only upon the infinite compassion which thou hast bestowed upon us in Christ, thy dear Son. Grant forgiveness also to those who have harmed or wronged us, as we forgive them from our hearts. They inflict the greatest injury upon themselves by arousing thy anger in their actions toward us. We are not helped by their ruin; we would much rather that they be saved with us. Amen." (Anyone who feels unable to forgive, let him ask for grace so that he can forgive; but that belongs in a sermon.)
“The sixth petition. "And lead us not into temptation." Say: "O dear Lord, Father and God, keep us fit and alert, eager and diligent in thy word and service, so that we do not become complacent, lazy, and slothful as though we had already achieved everything. In that way the fearful devil cannot fall upon us, surprise us, and deprive us of thy precious word or stir up strife and factions among us and lead us into other sin and disgrace, both spiritually and physically. Rather grant us wisdom and strength through thy spirit that we may valiantly resist him and gain the victory. Amen."
“The seventh petition. "But deliver us from evil." Say: "O dear Lord, God and Father, this wretched life is so full of misery and calamity, of danger and uncertainty, so full of malice and faithlessness (as St. Paul says, "The days are evil" [Eph. 5:16]) that we might rightfully grow weary of life and long for death. But thou, dear Father, knowest our frailty; therefore help us to pass in safety through so much wickedness and villainy; and, when our last hour comes, in thy mercy grant us a blessed departure from this vale of sorrows so that in the face of death we do not become fearful or despondent but in firm faith commit our souls into thy hands. Amen."
Finally, mark this, that you must always speak the Amen firmly. Never doubt that God in his mercy will surely hear you and say "yes" to your prayers. Never think that you are kneeling or standing alone, rather think that the whole of Christendom, all devout Christians, are standing there beside you and you are standing among them in a common, united petition which God cannot disdain. Do not leave your prayer without having said or thought, "Very well, God has heard my prayer; this I know as a certainty and a truth." That is what Amen means."
Maurice Roberts claims that our weakness in prayer is due to our weakness in God’s Word. I would suggest we learn to pray with the Word of God in our laps, on our dinner tables and desks, so that we will be fervant in prayer in accord with God’s revealed will. Lord teach us to pray and give us the zeal to thirst for you and your will to be done in prayer.
“O Heavenly Father, dear God, I am a poor unworthy sinner. I do not deserve to raise my eyes or hands toward thee or to pray. But because thou hast commanded us all to pray and hast promised to hear us and through thy dear Son Jesus Christ hast taught us beth how and what to pray, I come to thee in obedience to thy word, trusting in thy gracious promise. I pray in the name of my Lord Jesus Christ together with all thy saints and Christians on earth as he has taught us: Our Father who art, etc., through the whole prayer, word for word.”
“Then repeat one part or as much as you wish, perhaps the first petition: "Hallowed be thy name," and say: "Yes, Lord God, dear Father, hallowed be thy name, both in us and throughout the whole world. Destroy and root out the abominations, idolatry, and heresy of the Turk, the pope, and all false teachers and fanatics who wrongly use thy name and in scandalous ways take it in vain and horribly blaspheme it. They insistently boast that they teach thy word and the laws of the church, though they really use the devil's deceit and trickery in thy name to wretchedly seduce many poor souls throughout the world, even killing and shedding much innocent blood, and in such persecution they believe that they render thee a divine service.
Dear Lord God, convert and restrain [them]. Convert those who are still to be converted that they with us and we with them may hallow and praise thy name, both with true and pure doctrine and with a good and holy life. Restrain those who are unwilling to be converted so that they be forced to cease from misusing, defiling, and dishonoring thy holy name and from misleading the poor people. Amen."
“The second petition: "Thy kingdom come." Say: "O dear Lord, God and Father, thou seest how worldly wisdom and reason not only profane thy name and ascribe the honor due to thee to lies and to the devil, but how they also take the power, might, wealth and glory which thou hast given them on earth for ruling the world and thus serving thee, and use it in their own ambition to oppose thy kingdom. They are many and mighty; they plague and hinder the tiny flock of thy kingdom who are weak, despised, and few. They will not tolerate thy flock on earth and think that by plaguing them they render a great and godly service to thee. Dear Lord, God and Father, convert them and defend us. Convert those who are still to become children and members of thy kingdom so that they with us and we with them may serve thee in thy kingdom in true faith and unfeigned love and that from thy kingdom which has begun, we may enter into thy eternal kingdom. Defend us against those who will not turn away their might and power from the destruction of thy kingdom so that when they are east down from their thrones and humbled, they will have to cease from their efforts. Amen."
“The third petition. "Thy will be done on earth as it is in heaven." Say: "O dear Lord, God and Father, thou knowest that the world, if it cannot destroy thy name or root out thy kingdom, is busy day and night with wicked tricks and schemes, strange conspiracies and intrigue, huddling together in secret counsel, giving mutual encouragement and support, raging and threatening and going about with every evil intention to destroy thy name, word, kingdom, and children. Therefore, dear Lord, God and Father, convert them and defend us. Convert those who have yet to acknowledge thy good will that they with us and we with them may obey thy will and for thy sake gladly, patiently, and joyously bear every evil, cross, and adversity, and thereby acknowledge, test, and experience thy benign, gracious, and perfect will. But defend us against those who in their rage, fury, hate, threats, and evil desires do not cease to do us harm. Make their wicked schemes, tricks, and devices to come to nothing so that these may be turned against them, as we sing in Psalm 7 [: 16]."
“The fourth petition. "Give us this day our daily bread." Say: "Dear Lord, God and Father, grant us thy blessing also in this temporal and physical life. Graciously grant us blessed peace. Protect us against war and disorder. Grant to our dear emperor fortune and success against his enemies. Grant him wisdom and understanding to rule over his earthly kingdom in peace and prosperity. Grant to all kings, princes, and rulers good counsel and the will to preserve their domains and their subjects in tranquillity and justice. Especially aid and guide our dear prince N., under whose protection and shelter thou dost maintain us, so that he may be protected against all harm and reign blessedly, secure from evil tongues and disloyal people. Grant to all his subjects grace to serve him loyally and obediently. Grant to every estate-townsman or farmer-to be diligent and to display charity and loyalty toward each other. Give us favorable weather and good harvest. I commend to thee my house and property, wife and child. Grant that I may manage them well, supporting and educating them as a Christian should. Defend us against the Destroyer and all his wicked angels who would do us harm and mischief in this life. Amen."
“The fifth petition. "Forgive us our trespasses as we forgive those who trespass against us." Say: "O dear Lord, God and Father, enter not into judgment against us because no man living is justified before thee. Do not count it against us as a sin that we are so unthankful for thine ineffable goodness, spiritual and physical, or that we stray into sin many times every day, more often than we can know or recognize, Psalm 19 [:12]. Do not look upon how good or how wicked we have been but only upon the infinite compassion which thou hast bestowed upon us in Christ, thy dear Son. Grant forgiveness also to those who have harmed or wronged us, as we forgive them from our hearts. They inflict the greatest injury upon themselves by arousing thy anger in their actions toward us. We are not helped by their ruin; we would much rather that they be saved with us. Amen." (Anyone who feels unable to forgive, let him ask for grace so that he can forgive; but that belongs in a sermon.)
“The sixth petition. "And lead us not into temptation." Say: "O dear Lord, Father and God, keep us fit and alert, eager and diligent in thy word and service, so that we do not become complacent, lazy, and slothful as though we had already achieved everything. In that way the fearful devil cannot fall upon us, surprise us, and deprive us of thy precious word or stir up strife and factions among us and lead us into other sin and disgrace, both spiritually and physically. Rather grant us wisdom and strength through thy spirit that we may valiantly resist him and gain the victory. Amen."
“The seventh petition. "But deliver us from evil." Say: "O dear Lord, God and Father, this wretched life is so full of misery and calamity, of danger and uncertainty, so full of malice and faithlessness (as St. Paul says, "The days are evil" [Eph. 5:16]) that we might rightfully grow weary of life and long for death. But thou, dear Father, knowest our frailty; therefore help us to pass in safety through so much wickedness and villainy; and, when our last hour comes, in thy mercy grant us a blessed departure from this vale of sorrows so that in the face of death we do not become fearful or despondent but in firm faith commit our souls into thy hands. Amen."
Finally, mark this, that you must always speak the Amen firmly. Never doubt that God in his mercy will surely hear you and say "yes" to your prayers. Never think that you are kneeling or standing alone, rather think that the whole of Christendom, all devout Christians, are standing there beside you and you are standing among them in a common, united petition which God cannot disdain. Do not leave your prayer without having said or thought, "Very well, God has heard my prayer; this I know as a certainty and a truth." That is what Amen means."
Maurice Roberts claims that our weakness in prayer is due to our weakness in God’s Word. I would suggest we learn to pray with the Word of God in our laps, on our dinner tables and desks, so that we will be fervant in prayer in accord with God’s revealed will. Lord teach us to pray and give us the zeal to thirst for you and your will to be done in prayer.
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