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.
Wednesday, September 23, 2009
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.”
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