Law-Gospel Off the Rails

The last week or so has seen renewed calls for reflection and responsibility on the part of Tullian Tchividjian in responding to critiques in the debate on sanctification.  His most recent post on the Gospel Coalition website indicates that he is instead digging in his heels, employing his law-gospel cookie cutter with ever more reckless abandon.  As Michael Kruger recently pointed out, Tullian shows no signs of paying attention to careful and charitable criticism from those interacting with him.  Yesterday's exposition of 1 John 5:3-4 indicates that Tullian is not listening even to the text of the Bible which he is handling.  

Yesterday's post from Tullian, titled Unburdened, takes on the apostle John's statement that God's "commandments are not burdensome" (1 John 5:3).  Predictably enough, Tullian insists that the reason for this blessed condition is that the Christian does not do the commandments of God but Jesus Christ bears this burden for us.  At this point, we know to expect the automatic and context-ignoring download of Christ's wonderful fulfillment of the law for believers in justification.  To wit, Tullian explains: "Though the commandments are indeed burdensome, that burden has been laid on the shoulders of another.  Jesus Christ, who demands that we be perfect, achieves perfection in our place... God's commandments are not burdensome because we do not carry them."   Continue at Rick Phillips

The Mercy-Ministry Mandate: Stopping Short of Real Mercy

The current mercy ministry ideology was summarized in an article recently:

“Seeking holistic thriving helps us keep the created dignity of those we serve at the heart of our efforts—.” 

There it is! The preservation of the ‘created dignity’ of sinful man is not only deemed possible without calling men to repentance and faith, but is viewed as “the heart” of the church’s mission to the culture.  Instead of gospel-proclamation, the holistic thriving of society is advanced by scores of people who apparently no longer believe that man’s primary need is reconciliation with God.  Helping our communities achieve sociological and psychological wholeness seems the new definition of Christian compassion.   Continue at Jerry Wragg

5 Things You Should Never Say or Do at a Funeral

Nothing makes me shrink back from holy ambition and the good fight of ministry like preaching a funeral. I wrestle for days and nights on not only what to say but also how to say it. If I'm enjoying an encouraging season of life, I struggle to enter into the suffering of the grieving. Who am I to represent the feelings of the hurting family as they watch me attempt to honor their loved one? But much changed for me when I preached my dad's funeral last August. God gave me the insight of not just the preacher but also the family member.

This moment is never casual or easy. It takes much courage and help from the Holy Spirit. As we ask for God's help in prayer, we must not be careless with any of our words. What we say is powerful in such a vulnerable situation, and we should tread carefully. So here are five things we must avoid when preaching a funeral.

1. Do not refer to the departed saint only in the past tense.

Part of our duty as the preacher is to honor the Lord by talking about how this child of God loved Jesus and gave his or her life for his glory. However, too many times we can carelessly speak of the person in past tense. If we believe the deceased is alive in Christ and in his presence, we must refer to him or her also in present and future tense. In this way we remind family and other listeners of the hope of the gospel.    Continue at John Pond

Letter to a 12-Year-Old Girl About the Eternal Destiny of Those Who Have Not Heard the Gospel

By John Piper:

Dear [Sarah],

You asked what happens to people who live far away from the gospel and have never heard about Jesus and die without faith in him.

Here is what I think the Bible teaches.

God always punishes people because of what they know and fail to believe. In other words, no one will be condemned for not believing in Jesus who has never heard of Jesus.

Does that mean that people will be saved and go to heaven if they have never heard of Jesus? No, that is not what God tells us in the Bible.

The main passage in the Bible that talks about this is Romans 1:18–23. Here is what it says. Then I’ll make a comment or two.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. ¹⁹ For what can be known about God is plain to them, because God has shown it to them. ²⁰ For his invisible attributes, namely, his eternal power and divine nature,have been clearly perceived, ever since the creation of the world, in the things that havebeen made. So they are without excuse. ²¹ For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. ²² Claiming to be wise, they became fools, ²³ and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

Notice several things:   Continue at John Piper

The Cure for Eternal Insecurity

Let’s look at the words of Jesus in John chapter 6:

John Chapter 6:

34 Then they said to Him, “Lord, always give us this bread.” 35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. 36 “But I said to you that you have seen Me, and yet do not believe. 37 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. 38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.”

In this passage of Scripture, Jesus presents the big picture perspective regarding salvation. His words are altogether clear and unmistakable, as He portrays the complete sovereignty of God in salvation. The crowd that was following Jesus “believed” in Him as a miracle worker and as the Messiah. John 6:14 states, “Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” 

However, Jesus makes it clear that this crowd did not possess true living faith – a faith that saves. They instead possessed a temporary “belief” or affection for Christ, but as the rest of the chapter shows, when Jesus finished preaching this latest message, most in the crowd were no longer following Him. John 6:66 says, “As a result of this (“this” meaning Jesus’ own words) many of His disciples withdrew and were not walking with Him anymore.” 

This then is the context. Jesus is addressing this unbelieving crowd and seeks to explain to them why it is they do not believe. Lets allow Jesus to tell the redemption story from His perspective, in His own words. 

Jesus starts by saying “But I said to you that you have seen Me, and yet do not believe.” If there was ever a claim to true faith, Jesus dismisses that idea out of hand, telling them that they did not in fact believe in Him, and He knew it. He then goes on:

“All that the Father gives Me will come to Me.”  Continue at John Samson

Warning Passages Ahead

The Book of Hebrews daunts even the most gifted preachers and scholars. For one thing, we don't know the author. He quotes the Old Testament at length and repeatedly, but his method of interpreting these passages doesn't always make sense to readers. His arguments about angels, Moses, and the temple require more than cursory understanding of the Hebrew Bible.

And then there are the so-called warning passages. It might be hard at first to grasp the significance of the priest Melchizedek, but many Christians viscerally understand the practical importance of these warnings. Can I lose my faith? What if I doubt? Fail to overcome sin?

To answer these questions and more, I turned to the acclaimed scholar Peter O'Brien, professor emeritus at Moore College in Sydney, Australia. Many who have studied Ephesians, Colossians, Philemon, and Philippians have benefited from his rich, insightful, and faithful commentaries. He has also written an immensely helpful commentary on the Letter to the Hebrews. He draws on some of that study to help us understand the famous warning passages in their immediate and canonical context.

Some Reformed teachers find it hard to teach the five warning passages of Hebrews (2:1-4; 3:7-4:13; 5:11-6:12; 10:19-39; 12:14-29). How do we reconcile our theology with what appears to many to be the plain meaning of these passages, that believers can lose their faith?  Keep Reading >>>

Where Can I Find Assurance?

A month or so ago I made the point in this post that confidence in my transformation is not the source of my assurance. Rather, the source of my assurance comes from faith in Christ’s substitution. Assurance never comes from looking at ourselves. It only comes as a consequence of looking to Christ.

As a result, I had a few people raise this question: “But wait a minute…once God saves us and the Spirit begins his renewing work in our lives, shouldn’t that work of inward renewal become a source of our assurance? Isn’t that at least one way we can know we’re right before God?”

At this point we need to be very clear regarding what we’re talking about specifically when we talk about assurance of salvation.

To be sure, the sanctifying work of the Spirit in the life of the Christian bears fruit (Galatians 5:22-23). God grows us in the “grace and knowledge of our Lord Jesus Christ.” In Christ, we have died to sin and been raised to newness of life (Romans 6:4). And this new life shows itself in new affections, new appetites, new habits. We begin to love the  things God loves and hate the things God hates. We begin to grow into our new, resurrected skin.  Keep Reading >>>

Missions: The 10/40 Window

What is the 10/40 Window?

The 10/40 Window is the rectangular area of North Africa, the Middle East and Asia approximately between 10 degrees north and 40 degrees north latitude. The 10/40 Window is often called “The Resistant Belt” and includes the majority of the world’s Muslims, Hindus, and Buddhists. The original 10/40 Window included only countries with at least 50% of their land mass within 10 and 40 degrees north latitude. The revised 10/40 Window includes several additional countries, such as Indonesia, that are close to 10 or 40 degrees north latitude and have high concentrations of unreached peoples.  An estimated 4.50 billion individuals residing in approximately 8,717 distinct people groups are in the revised 10/40 Window. The 10/40 Window is home to some of the largest unreached people groups in the world such as the Shaikh, Yadava, Turks, Moroccan Arabs, Pushtun, Jat and Burmese.

The 10/40 Window has several important considerations: 

first, the historical and Biblical significance; 

second, the least evangelized countries; 

third, the unreached people groups and cities; 

fourth, the dominance of three religious blocs; 

fifth, the preponderance of the poor; 

sixth, the strongholds of Satan within the 10/40 Window.

The 10/40 Window: Historical and Biblical Significance

The first and most fundamental reason why followers of Jesus Christ ought to focus on the 10/40 Window is because of the Biblical and historical significance of this area. The Bible begins with the account of Adam and Eve placed by God in the heart of what is now the 10/40 Window. God’s plan, expressed in Genesis 1:26, was that mankind should have dominion over the earth, subduing it fully. However, Adam and Eve sinned against God and forfeited their right to rule. Man’s sinful behavior increased until God intervened and judged the earth with a cataclysmic flood. Then came man’s futile attempt to establish new dominion in the building of the great Tower of Babel. That effort, which also occurred in the heart of the 10/40 Window, was an open defiance against God. Once again, God reached forth His hand in judgment. The result was the introduction of different languages, the scattering of earth’s people, and the formation of nations.  Keep Reading >>>

Against Calvinism

Roger Olson's Against Calvinism is the companion volume to Michael Horton's For Calvinism (both published by Zondervan). The two are the latest entries in the long-standing Calvinist/Arminian debate, and the debate shows no signs of resolution or letting up—despite the efforts of these recent salvos. I believe Olson's case is particularly weak and I will give my reasons for the assessment below. But first, I will offer readers a short and standard review of Olson's book. That is, I will present Olson's aims, summarize the content of the book and briefly summarize the chapters. I will make some brief and general criticisms, but I will save the strongest and most in-depth for part two.

Part I

Roger Olson wants his readers to know that he's not against Calvinists as persons, but he feels he needs to give their doctrines a strong "No!" His main target is identified as neither Reformed theology en toto, nor Calvinism en toto, but a subset of doctrines ostensibly recognized as Calvinism: TULIP (the acronym stands for Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints). To be more precise, Olson does not even have the conjunction of TULIP in his sights. Thus by "against Calvinism," what Olson means is that he "is opposed to any and every belief system that includes the 'U,' the 'L,' and/or the 'I' in TULIP" (62). But even here it's not exactly clear what he's against. He writes strongly against each of these three, and seems to suggest that he is against them individually and jointly. He claims that the 'U' and the 'I' "always appear together, but is most strongly against the 'L.' But then he claims that "the 'L' . . . is necessarily implied by the 'U' and the 'I'" (62). This doesn't seem right. Olson seems to suggest that if a Calvinist were a universalist like Barth, then the moral charges filed against God would vanish. And there are universalists who hold to the 'U' and the 'I.' Olson would need to show how those necessarily imply the 'L.' I for one welcome that argument as it would force all universalists to become libertarians—which in turn would make it very hard for God to ensure universalism! In any event, I can't see how the 'U' and the 'I' necessarily imply the 'L,' though it makes it more hard to deny the 'L' if you affirm a populated eternal hell. So it might look as if he really only has issue with the 'L,' or the 'L' conjoined with the 'U' and the 'I.' However, Olson does say that any form of determinism or compelling does not allow for real relationships of any kind (cf. pp. 166-168). This obtains with the 'I.' And with the 'U,' Olson claims that "sheer logic" shows that 'U' implies God makes an arbitrary choice" (115). Presumably God can't make arbitrary choices, and so 'U' can't obtain. So it appears to me that Olson is against "ULI" individually and jointly.   Keep Reading...

Church Planters and Missionolatry

I heard a pastor say recently: “If you know Jesus, I am sorry to break it to you: this church is not for you.” He continued by addressing those who came to know Jesus the previous week at the church: “Last week was the last week that [this church] existed for you.” Though maybe not to this degree, I think many of us fledgling-planters have erred on the side of an “its-all-about-mission” philosophy of ministry.

Certainly it is exciting when droves of souls are genuinely converted to Jesus Christ. No doubt, the church always needs a zeal for evangelism and I frequently see a lack thereof in myself, rooted in pride and laziness. Repentance is needed. Insofar as doxological zeal exists in church-planters, we ought to praise God.

However, grave consequences result among young church-planters and pastors who—even unknowingly—embrace an “all-about-mission,” “this-church-is-no-longer-for-you,” and “the-gospel-causes-us-to-look-up…not-in-to-ourselves-and-how-we’re-doing,” philosophy of ministry.

The error is that sanctification gets sacrificed on the altar of mission. It is an error I have made in my ministry, being so fixated on getting people in, I have neglected those who are already there.     Keep Reading>>>

Who I Am In Christ

Here is a great reminder to encourage us and spur us on our walk with Christ, and to help overcome our gospel amnesia:

• Matthew 4:19; Mark 1:17—I am a fisher of men.
• Matthew 5:13—I am the salt of the earth.
• Matthew 5:14—I am the light of the world.
• Matthew 28:19; Luke 14:27; John 8:31; 13:35; 15:8; Acts 6:1, 7; 11:25-26, 29; 14:20-22; 16:1—I am a disciple of Christ.
• Luke 24:48; Acts 1:8—I am Christ’s witness.
• John 3:16-18; 10:28-29; 17:3; Romans 5:21; 6:23; 1 John 5:11—I have eternal life in Christ.
• John 8:32, 36—I am set free from sin in Christ.
• John 10:10—I have abundant life in Christ.
• John 14:26; 16:13—I have been taught all things by the Holy Spirit.
• John 14:27; 16:33—I have peace in Christ.
• John 15:3—I am clean in Christ.
• John 15:4, 5, 8, 16; Romans 7:4—I bear much lasting fruit in Christ.
• John 15:5—I am a branch abiding in Christ the Vine.
• John 15:11—My joy is complete in Christ.
• John 16:33—I have overcome the world in Christ.
• John 17:16—I am not of this world.   Continue Reading...
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By All Means Save Some

Paul’s one aim in making himself the slave of all was so that they might be saved. He was not trying to win a popularity contest. He was not seeking to make himself or the gospel appealing to them. His whole purpose was evangelistic. C. H. Spurgeon, preaching on 1 Corinthians 9, said,

I fear there are some who preach with the view of amusing men, and as long as people can be gathered in crowds, and their ears can be tickled, and they can retire pleased with what they have heard, the orator is content, and folds his hands, and goes back self-satisfied. But Paul did not lay himself out to please the public and collect the crowd. If he did not save them he felt that it was of no avail to interest them. Unless the truth had pierced their hearts, affected their lives, and made new men of them, Paul would have gone home crying, “Who hath believed our report, and to whom is the arm of the Lord revealed?” …

Now observe, brethren, if I, or you, or any of us, or all of us, shall have spent our lives merely in amusing men, or educating men, or moralizing men, when we shall come to give our account at the last great day we shall be in a very sorry condition, and we shall have but a very sorry record to render; for of what avail will it be to a man to be educated when he comes to be damned? Of what service will it be to him to have been amused when the trumpet sounds, and heaven and earth are shaking, and the pit opens wide her jaws of fire and swallows up the soul unsaved? Of what avail even to have moralized a man if still he is on the left hand of the judge, and if still, “Depart, ye cursed,” shall be his portion? (Spurgeon, “Soul Saving Our One Business,” The Metropolitan Tabernacle Pulpit, vol. 25, 674-676)   Keep Reading...

The Law Renders Us Inexcusable and Drives Us Into Despair

But, in order that our guilt may arouse us to seek pardon, it behooves us, briefly, to know how by our instruction in the moral law we are rendered more inexcusable. If it is true that in the law we are taught the perfection of righteousness, this also follows: the complete observance of the law is perfect righteousness before God. By it man would evidently be deemed and reckoned righteous before the heavenly judgment seat. Therefore Moses, after he had published the law, did not hesitate to call heaven and earth to witness that he had "set before Israel life and death, good and evil" [ Deuteronomy 30:19 p.]. We cannot gainsay that the reward of eternal salvation awaits complete obedience to the law, as the Lord has promised. On the other hand, it behooves us to examine whether we fulfill that obedience, through whose merit we ought to derive assurance of that reward. What point is there to see in the observance of the law the proffered reward of eternal life if, furthermore, it is not clear whether by this path we may attain eternal life. At this point the feebleness of the law shows itself. Because observance of the law is found in none of us, we are excluded from the promises of life and fall back into the mere curse. I am telling not only what happens but what must happen. For since the teaching of the law is far above human capacity, a man may indeed view from afar the proffered promises, yet he cannot derive any benefit from them. Therefore this thing alone remains: that from the goodness of the promises he should the better judge his own misery, while with the hope of salvation cut off he thinks himself threatened with certain death. On the other hand, horrible threats hang over us, constraining and entangling not a few of us only, but all of us to a man. They hang over us, I say, and pursue us with inexorable harshness, so that we discern in the law only the most immediate death.   Keep Reading...

 

 

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