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Post by Admin on Jun 14, 2023 1:02:58 GMT -5
Baptism Is Not Private
JOSH BUICE
During the summer months, many churches take their youth to the beach to get away for a week and focus on intense discipleship and evangelism. These trips can serve as growth opportunities for the young people within the church as well as evangelistic opportunities for those youth who haven’t been born again.
Each year, as I scan through social media, it never fails – I typically see at least one beach baptism scene where a group of teenagers are gathered around while a few of the teenagers are baptized in the ocean. It’s usually not a group of teenagers from a church near the beach. It’s a baptism of one of the youth from the church who professed faith in Christ and was immediately baptized in the ocean before traveling back home.
As we consider baptism and its purpose, I want to provide several reasons why you should not baptize a new believer until the church is gathered. It doesn’t matter if it’s a young person on the summer retreat or a senior citizen who professes faith in Christ while visiting Israel. Before being baptized in the ocean or the Jordan River, you should consider waiting until you arrive back home and gather together with your church.
Baptism Isn’t Private – It’s a Public Event Baptism serves as a public act of obedience and a profession of faith in Christ. In the first century, as people would gather around a river or watering hole for baptism, when other people walking down the road would pass by and witness this act, they perhaps would ask, “What’s going on here?” Someone from the crowd would respond, “This man has become a follower of Jesus and he is being immersed under water as a sign. His old life is dead and as he’s raised up from the water it serves as a symbol that he has a new life in Jesus – the Messiah.”
Throughout my formative years, I can recall people being presented before the church as new converts. This wasn’t done in the baptistry, it was done at the end of a church service. At some later time, the person would be baptized. As I read the New Testament, the pattern of a public profession of faith seems to happen at the time of baptism.
Therefore, to baptize someone at the beach in a small group of teenagers is to miss the point of the public testimony of conversion. The overwhelming majority of people in that geographic area are complete strangers. Beach baptisms for believers who live hours away from the beach fail to serve as a public profession of faith. The most pure profession of faith is not at the end of a church service or an announcement on Facebook, but it happens as the new convert follows the Lord in the waters of baptism. John Piper once stated the following in his sermon titled, “I Baptize You With Water” from Matthew 3:
The message Peter gave in Acts 2 ended with the words, “Repent and be baptized in the name of Jesus Christ” (Acts 2:38). Our renewed conviction is that we need to regularly offer baptism as the decisive public way for people to respond publicly to the gospel.
Baptism and the Church The act of baptism is one of the ordinances of the church. Would you be confused to find out that a group of seniors from the church observed the Lord’s Supper in a cabin in the mountains while they were on a church trip together? That should concern us, because the church isn’t gathered and the Lord’s Supper is an ordinance of the church. Who fenced the table? Were other people from our church invited to observe the Lord’s Supper too? We immediately consider the implications, and we should.
The same thing is true regarding small private baptism services on the beach or at the lake. Just because a teenager professed faith in Christ doesn’t require him to be baptized immediately. It’s trendy because it’s the beach. Often kids from places like Kansas don’t see the beach very often, so the temptation is to perform the baptism in the ocean just so the child will be able to say he was baptized in the ocean. That’s not a sufficient reason to perform an immediate baptism. The church and baptism go together and to separate them is to miss the mark.
The church is responsible to disciple people in the faith. Before baptizing people, we must be sure their faith is genuine. Often, this requires intentional discipleship opportunities and oversight from the elders of the church. The church should desire to evangelize people through baptism services, and holding private baptisms at the beach or at the lake will not allow for that opportunity upon returning home. Since baptism doesn’t take away sin, the need for immediate baptism is simply not required. It’s important for family, friends, and others in the church to see new converts obey Christ through baptism.
After a person is baptized, it is the duty of the church to journey together through life. It’s the mandated responsibility of the church to hold one another accountable in the faith. Baptism is a marker and serves as a public testimony for the church to see the new believer and take responsibility in the act of discipleship. That’s missing when baptisms are held in private.
If you’re planning to take a church trip this year to the beach with a group from the church, if someone professes faith in Christ, rejoice with them, however, don’t allow them to be baptized in the ocean. Explain why it’s important for them to be baptized in the context of the gathered church. If done properly, there will be little regrets for waiting until you return and celebrate together with the entire church. As the new convert comes from the waters of baptism, the church is reminded of Christ who died for their sin and was raised again on the third day. The church will continue to celebrate this central truth until Christ returns.
The Baptism Question: When Should My Child Be Baptized? As a pastor, I'm often asked a very important question by members of the church I pastor and by friends in the ministry - "When should my child be baptized?" As I begin, I want to be clear that I will be writing from a distinctively Baptist position, first because…
The Fear of a False Roman Catholic Baptism
How the Church Worships God During Baptism
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Post by Admin on Jun 19, 2023 21:24:37 GMT -5
The Different Shades of Christian Nationalism Christian nationalism Share
g3min.org/the-different-shades-of-christian-nationalism/ JOSH BUICE
American,Flag,And,Religious,Cross,At,Sunset Perhaps you’re a Christian who lives in America and you’ve been concerned with the direction of our nation over the last several years. That concern is not unmerited. We have watched the nation legalize homosexuality, embrace critical race theory and intersectionality, and now we’re currently debating the proper age for butchering children for sex change procedures.
If you have a problem with legalized grooming of children by Drag Queen story hour at your local community library, the insistence that Christians embrace the latest alphabet soup of pronouns and homosexual titles, and you disagree with the degradation of our sense of morality as a nation—what’s the answer? For some, it’s Christian Nationalism. So, what is Christian Nationalism and should we as Christians embrace this movement as the answer to the decline of our great nation? In order to deal with this issue, I will attempt to provide some basic definitions and move to a stated position by way of conclusion.
What Is Nationalism? According to Merriam-Webster, the term nationalism refers to “loyalty and devotion to a nation, especially a sense of national consciousness exalting one nation above all others and placing primary emphasis on promotion of its culture and interests as opposed to those of other nations or supranational groups.” While this is similar to patriotism, it’s distinct in that it elevates one nation above all others. It would be good to avoid using these terms interchangeably.
In a similar way, the Encyclopedia Britannica provides the following definition. “Nationalism is an ideology that emphasizes loyalty, devotion, or allegiance to a nation or nation-state and holds that such obligations outweigh other individual or group interests.”
Within this current moment, we have a movement that uses a compound term (Christian Nationalism) that’s being employed by all sorts of different groups which will necessitate intentional differentiation and specificity of meaning. While it’s good to support sovereign national identity, closed borders, and capitalism, that’s not exactly how the term functions within the framework of Christian Nationalism.
What Is Christian Nationalism? In many ways, that’s a complicated question. It’s like asking, “What does it mean to be Presbyterian?” Do you mean PCA, PCUSA, OPC, or other versions such as CREC? To be clear, there are various versions of Christian Nationalism being offered up within both political and evangelical circles. It’s possible to be a Christian who is proud of your nation (in a patriotic way), and yet not fall into the category of a Christian Nationalist.
It’s possible to be a Christian who is proud of your nation (in a patriotic way), and yet not fall into the category of a Christian Nationalist.
Within this conversation, we have various terms that are being connected with Christian Nationalism either by necessity of the relationship or by way of an alternative title altogether. Some of the key language includes:
Conservative Patriotism White Christian Nationalism Conservative Political Nationalism Political Protestantism Christian Nationalism Mere Christendom For instance, more than 5,000 people assembled in Pennsylvania for the ReAwaken America Tour back in late 2022 where Donald Trump addressed concerned attendees regarding the direction of the nation. The central message of the event was focused on a reaction to the “woke” leftist politics and agenda being pressed upon our country. “We face a battle in our country,” retired Lt. Gen. Michael Flynn, Trump’s former national security adviser turned election denier, told the crowd. “I mean, Christianity is under attack. Honestly, it feels like everything is under attack.”1 After Donald Trump spoke, more than 100 people lined up to be baptized. This movement is using the term Christian Nationalism to describe their cause and Christian baptism as a sign.
As you continue to survey the political landscape, you find Christian Nationalism appearing on T-shirts that proclaim “Proud Christian nationalist” sold by Rep. Marjorie Taylor Greene(R-Ga.). Samuel Perry, an associate professor of sociology at the University of Oklahoma and the co-author of the book The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy makes the claim that “white Christian Nationalism” is growing rapidly within the Republican party. While we continue to see Christian Nationalism appearing in the sphere of politics, that’s not exactly the version being discussed within evangelicalism.
At the time of this article, the gold standard definition for the movement within evangelicalism is by Stephen Wolfe in his book, A Case for Christian Nationalism. However, prior to the release of his book, Andrew Torba and Andrew Isker released a much shorter book titled, Christian Nationalism: A Biblical Guide For Taking Dominion And Discipling Nations. Andrew Torba is the founder and CEO of Gab.com. Andrew Isker is the pastor of 4th Street Evangelical Church in Waseca, MN. He is a graduate of Minnesota State University, Mankato and Greyfriars Hall Ministerial Training School in Moscow, ID, and he has served churches in Missouri, West Virginia, and Minnesota. The description of their book provides the following statement regarding Christian Nationalism:
Christian Nationalism is a spiritual, political, and cultural movement comprised of Christians who are working to build a parallel Christian society grounded in a Biblical worldview. This book is a guide for Christians to take dominion and disciple their families, churches, and all nations for the glory of Jesus Christ our King.
Doug Wilson, pastor of Christ Church in Moscow, ID, provides the following endorsement to Andrew Torba and Andrew Isker’s book, “If you want to know more about Christian Nationalism, this book is for you. You will be getting your info from the horse’s mouth, as it were, instead of from the mainstream media, which is oriented more to the other end of the horse.”
Andrew Torba, the founder of Gab.com has also come under intense heat for public statements that were perceived as antisemitic, including his stated desire to overcome a “Judeo-Bolshevik” society (a term that makes the claim that communism is a Jewish plot). Torba has also said conservative Jews and non-Christians are welcome to stay in his ideal society, going as far as to say the following about his version of the Christian Nationalist movement:
We don’t want people who are atheists. We don’t want people who are Jewish. We don’t want people who are, you know, nonbelievers, agnostic, whatever. This is an explicitly Christian movement because this is an explicitly Christian country.
Needless to say, such statements have not been received well which has opened the door for Wolfe’s book which has gained a great deal of popularity.
Stephen Wolfe published his book, A Case for Christian Nationalism in November of 2022. In his book, Wolfe lays out several key points regarding Christian Nationalism, including the following definition:
Christian nationalism is a totality of national action, consisting of civil laws and social customs, conducted by a Christian nation as a Christian nation, in order to procure for itself both earthly and heavenly good in Christ.2)
While this is not a review of Wolfe’s book, what he provides us in print is a working definition for what he references as a “pan-Protestant project.” Perhaps one of the most controversial chapters of the book is found in the seventh chapter where Wolfe lays out his views regarding civil government and the “Great Man” that he calls, “The Christian Prince.” He claims to build upon Francis Turretin and John Calvin as he writes:
The prince, unlike the church minister, is a mediator-“a vicar of God”-in outward, civil affairs. As Calvin said, civil rulers “represent the person of God, as whose substitutes they in a manner act.” For this reason, the prince is called a “god” in Scripture (Ps. 82:6). He has, as Calvin said, a “sacred character and title.” In a sense, we see God in the magistrate.3
These statements create more questions and growing concern among those of us who hold to a different view of church and state relationships.
A (Brief) Case Against Christian Nationalism While I do fully embrace the once pejorative label of “Christian,” I would want to distance myself from any form of Christian Nationalism proper. I am concerned with various hybrid approaches to Christianity (i.e. “Woke Church” or “White Christian” or “Black Christian” as examples of this confusion). The foundation for my position is based on the theological conclusions that I’ve come to embrace through a study of Scripture with application to our context.
Allow me to explain some of my concerns and set forth some unanswered questions. My attempt in laying out my concerns is a stand for the gospel, for God’s church, for the truth, for freedom, and one that I would hope would not be viewed as intentionally divisive, obtuse, or public opposition against friends. Christians should pursue unity when possible, but I likewise believe it’s possible to disagree on the issue of Christian Nationalism without unnecessarily fracturing friendships. Those who hold the issue of Christian Nationalism to a higher degree of essentials may press this to a necessary point of division, and in such cases although it’s not my intention, I would concur.
Concerns Regarding Government Overreach
I embrace the idea set forth in the first paragraph of the 1689 London Baptist Confession in chapter one “On Holy Scripture” regarding the sufficiency of Scripture for faith and life in obedience to God. In chapter 24 “Of the Civil Magistrate” the 1689 LBC in paragraph one says God has “armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.” Notice that there is nothing stated about the keys. It only references the sword. Therefore, any conflating of these two responsibilities would, in my estimation, be a contradiction to Scripture (Rom 13).
We must remember that the writers of the 1689 LBC intentionally omitted a paragraph contained in the Westminster Confession of Faith that dealt with the role of the magistrate in overseeing various powers to preserve order, peace, truth, worship, and discipline of the church. Our Baptist forefathers were aiming at religious liberty for the church rather than encouraging the civil magistrate to take hold of both the sword and the keys.
I reject the integration of church and state at any formal level. I believe that these two spheres (to use the Kuyperian model of sphere sovereignty) is helpful to distinguish the differences between the sphere of the church and the sphere of the state. One is civil and the other is spiritual. One has been given the sword while the other has been given the keys. While there will be some overlap within both spheres, specifically the church within a nation will be members of both spheres, there is a boundary that must be maintained. Just as the king and the priest had very distinct separation within Old Testament Israel, I believe that the civil magistrate must never take up the keys of the church nor should the church seek to wield the sword that’s clearly given to the magistrate.
Church history is replete with cases of the religious establishment using force to bring about the submission of the people. This was true during the Reformation when John Rogers was burned at the stake in 1555 under the reign of Queen Mary I (aka – Bloody Mary). This led to the burning of the Oxford Martyrs in the streets. During the days of the Puritans, such unbiblical pressures upon the illegal brand of Christianity opened the door for the Great Ejection and persecution. John Bunyan spent 12 long years in a prison because of such governmental overreach. Therefore, I reject the argument made in a roundtable conversation by Timon Cline that since mankind is made up of body and soul the role of the magistrate is to “lead his people to the gates of eternal salvation.”4 I would see this as the commission of God’s church (Matt 28:18-20).
When we study the founding of the United States of America, we see the Framers of the Constitution of the United States aiming at something different than what they had experienced in a negative sense in their motherland. That’s why the First Amendment reads:
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.
Therefore, over the last several years it was right and good for the church to question the authority of the state to enforce lockdown rules and prevent the church from assembling to worship God (during the COVID-19 controversy). It was proper for pastors to speak directly to the civil rulers and call them to repentance. Why would Christians want to make the case that the government should have one hand upon the sword and another hand upon the keys?
John the Baptist spoke directly to Herod about his sin of adultery, and the pulpits today should not be silent regarding pagan leaders who openly sin and engage in legislating through a pagan lens.
I would adamantly oppose the view that Christians should shrink back from the public square and refuse to preach the gospel to everyone—including the civil authorities. John the Baptist spoke directly to Herod about his sin of adultery, and the pulpits today should not be silent regarding pagan leaders who openly sin and engage in legislating through a pagan lens. We see instances of other men doing this historically, including some modern examples such as John Piper calling out the President of the United States and John MacArthur calling out Governor Gavin Newsom for the sin of supporting and legislating the slaughter of babies. Both Piper and MacArthur would reject Postmillennialism and Christian Nationalism.
Therefore, I wholeheartedly disagree with those who claim that a rejection of Christian Nationalism results in pietism where Christians hide beneath church pews while praying incessantly, “Come quickly, Lord Jesus.” The charge of shrinking back in fear of addressing sin in the public square is simply inaccurate and uncharitable.
The Danger of Nominal Christianity
As a Baptist in the vein of the Reformation (Reformed Baptist), I embrace the 1689 London Baptist Confession of Faith and I baptize believers as they profess faith in Jesus Christ as Lord. Therefore, any attempt to Baptize the nations by forcing people by magisterial rule to embrace the label of “Christian” would be an overreach of governmental authority. This error can find a direct connection to a theological error of Paedobaptism. As a Baptist, there is an obvious disconnect at this point which is precisely why Stephen Wolfe said:
Since I am not credobaptist myself, I don’t have any great personal interest in reconciling Baptist doctrine and Christian nationalism. Such reconciliation might be possible, and I hope that it is. But I’ll leave that to the Baptist thinkers. In any event, Baptists can join with non-Baptists in a Christian nationalist project as equal members, though I suspect that paedobaptists would be the most stabilizing force in a pan-Protestant political community.5
Thus, I believe Christian Nationalism leads to the spread of nominal Christianity which is a cancerous condition that is both dangerous to individual citizens providing them with false eternal security and threatens the whole of the civilization under a big government rule.
Necessary Questions for this Conversation
As you can imagine, the subject is important and one that I believe merits time and a robust biblical examination. This conversation also opens up the door for additional questions to be addressed, which we intend to address at G3 Ministries over the coming weeks. Some of these important questions regarding Christian Nationalism would include:
Is Christian Nationalism, as defined in this article, compatible within the framework of the 1689 London Baptist Confession? Can a person be a Baptist historically and embrace this view of church and state relationships? Will the empowerment of a “Christian Prince” and the punishment of sinners encroach upon Jesus’ blueprint of church discipline found in Matthew 18? If a “Christian Prince” is empowered, what happens to the First Amendment of the Constitution of the United States of America? As a citizen of the United States and a Christian living in this nation, I believe that’s a valid question. Could there be concerted efforts within the shadows of the political sphere that are manipulating a reaction within the Christian community to the woke agenda in order to bring about specific change in the relationship between church and state that could actually be weaponized against the church? Are there parallels between the methodologies of Christian Nationalism and CRT/I that introduce ethnocentrism? Do the goals of Christian Nationalism fit within the pilgrim ethos of New Testament Christianity? In other words, if John Bunyan had been a Christian Nationalist, would we have The Pilgrim’s Progress? When it comes to ordering a Christian nation under the banner of Christian Nationalism, what version of Christianity will be enforced? In other words, will it be a minimalist approach to embracing the Apostles’ Creed or something more robust? Who makes this decision on what creed is the law of the land? The church has been commissioned by Jesus to go and preach the gospel. We are to engage in the common public sphere by delivering the good news and supporting efforts to pass biblical legislation which will lead an orderly society and the glory of God. As Christians, we labor in the fields with the seed of the gospel sowing and watering, but only God can give the increase. The human heart will not be changed by civil legislation. That’s not the realm of the civil magistrate. It’s the realm of our sovereign God who has the authority to call dead sinners to life by summoning them out of darkness into his marvelous light.
As Christians, we labor in the fields with the seed of the gospel sowing and watering, but only God can give the increase. The human heart will not be changed by civil legislation.
As the gospel preached results in changed lives, such changed lives will result in changed homes. As families are ordered according to the gospel, it will lead to a positive change within the civil sphere which showers blessings upon a society. However, this common good is not the ultimate aim. The end goal is not Christian Nationalism or Christendom. Ultimately, the church perseveres in the faith by preaching the gospel of King Jesus and longing for a better city just as Abraham did—one whose designer and builder is God (Heb 11). When Christ returns, he will make all things new. The dwelling place of God will be with man (Rev 21:3). He will wipe away every tear from our eyes and there will be no more pain, disease, or death—for those former things will have passed away (Rev 21:4-5).
This is not a Protestant project. This is not Christian Nationalism. Simply put, this is Christianity.
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Post by Admin on Jun 20, 2023 22:38:21 GMT -5
The Gift of an Apostle
JOSH BUICE
God has graciously gifted his Church with a variety of gifts that serve and strengthen his people. As we read the New Testament, we can see that God has provided these gifts in form of leaders who lead and servants who serve which causes each local church to be strong and vibrant.
The twelve apostles hold a significant place in Christian history, as they were chosen by Jesus Christ himself to spread the message of the kingdom of God. Jesus called the twelve apostles and gifted them to his Church with specific apostolic gifts to accomplish their mission. Understanding their foundational work and the role the occupied as a gift to the early Church is vitally important in the study of Christianity.
Who Are the Twelve? The twelve apostles were chosen by Jesus from among his larger group of disciples. Jesus handpicked these specific men to become his closest followers and leaders. While all believers can be referred to as disciples, the term “apostle” was reserved for this select group who were commissioned and sent out on a special mission by Christ.
Each apostle had a distinct personality and background, contributing to the diversity of the group. They included Simon Peter, Andrew, James, John, Philip, Bartholomew (Nathanael), Matthew (Levi), Thomas, James (son of Alphaeus), Simon (the Zealot), Judas (son of James), and Judas Iscariot (the traitor).
When Jesus was up on the mountainside, great crowds were following him. He took that opportunity to separate twelve men from the general disciples and specifically called them apostles. They are often referred to as “the Twelve” in Scripture, but the term apostle is critically important.
Apostles were entrusted with sacred cargo and sent out on a mission to deliver that cargo to the nations. They began in Jerusalem and spread the gospel to the ends of the world.
In the Greek language, the term apostle (ἀπόστολος) was used outside of Scripture to refer to cargo ships that would be loaded down with freight and boxes and then dispatched from one port to another port across a body of water where the cargo would be unpacked and delivered. When Jesus employs the term to refer to his selected band of preachers, he is communicating something of great significance. Apostles were entrusted with sacred cargo and sent out on a mission to deliver that cargo to the nations. They began in Jerusalem and spread the gospel to the ends of the world.
The Apostolic Gifts When Jesus called the twelve apostles, he granted them power and authority over demons and the ability to heal diseases. These apostolic gifts were closely tied to their mission of preaching the good news of the kingdom of God. Through these miraculous signs, the authenticity of their apostleship and the message they proclaimed were validated. It’s important to note that these gifts were temporary and specifically connected to the apostles and their close associates during the age of the apostles.
God has chosen to use miracles, wonders, and signs to direct attention to his sovereign throne and to validate his chosen leaders. In Exodus when Moses was charged with leading Israel away from Pharoah, the rebellious leader determined to disobey God’s order. It was through a series of signs that served as plagues that God demonstrated the reality that his throne is far superior to Pharaoh’s throne.
Exodus 7:3 – But I will harden Pharaoh’s heart, and though I multiply my signs and wonders in the land of Egypt
In the New Testament, we get a glimpse of Jesus performing miracles, wonders, and signs in his earthly ministry. These signs included healing the sick, giving sight to the blind, causing the lame to walk, making the deaf to hear, raising the dead, casting out demons, and rebuking wind and waves with sovereign authority. After Jesus’ death, burial, and resurrection, Peter preached at Pentecost and called people to repentance. In his famous sermon, he said the following:
“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know.”1
It was during the age of the early Church that the apostles were gifted with apostolic gifts. According to Acts 5:12, “Now many signs and wonders were regularly done among the people by the hands of the apostles.” Many signs and wonders were done at the hands of the apostles (Acts 14:3; 15:12). What was the purpose? It was always for the purpose of validating and authenticating the Messiah, his message, his people, and his apostles. Once his message was completely recorded at the close of the apostolic age, the apostles died, the biblical canon of Scripture was complete, and these gifts ceased. We must be mindful that Satan will seek to mimic the power of God with “false signs and wonders” in the last days as well when the “man of lawlessness” or the “man of sin” who is the antichrist is raised up to deceive people and direct people to worship him (2 Thess 2:9).
The Scriptures are completely sufficient and serve as God’s authoritative Word to his people. Therefore, there is no longer any need for special revelation or direct revelation coming from God because his Word is final and sufficient. This is not only true in terms of the gift of an apostle, but likewise the gifts associated with the apostles (apostolic gifts) such as healing, tongues, and prophecy. Anyone claiming to be an apostle today should be considered a direct assault upon the sufficiency of Scripture.
Anyone claiming to be an apostle today should be considered a direct assault upon the sufficiency of Scripture.
The purpose of miracles, wonders, and signs at the hands of the apostles was always for the purpose of validation and authentication.
Validate the Authenticity of the Messiah Validate the Authenticity of their Apostleship Validate the Authenticity of the Gospel Validate the Authenticity of Jesus’ Church Complete the New Testament Canon of Scripture In Paul’s letter to the church at Corinth, he speaks about the signs of a true apostle. In Paul’s day the church was plagued by men who claimed to be official apostles when in fact they were charlatans. Paul writes:
The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works.2
While God is sovereign and can still perform miracles such as the healing of disease, he does so based on his sovereign will rather than gifting specific men with the gift to heal the sick or cast out demons. That age has now passed, but God remains sovereign to this very hour. We must beware of those who come in the name of Jesus claiming apostolic giftedness and authority which is no longer given to God’s people in this era of redemptive history.
The Mission of the Apostles The primary mission of the apostles was to preach the gospel. They were heralds of the message, entrusted with the task of announcing the arrival of the King, and calling people to repentance. Preaching was central to their role, and they were not entertainers or celebrities but messengers appointed by God. Their preaching was characterized by its authority, clarity, and conviction. According to Mark 3:14, Jesus sent these apostles out to preach.
The word “preach” (κηρύσσω) means to herald or announce or proclaim a message to a group of people from a significant authority figure. It depicts the town crier who would go out and with a loud trumpet blast or with a loud shout and would call everyone to gather where he would deliver an important message. This announcement was done with a measure of authority (the very authority of the one sent) and was to be received as if the king himself was standing there speaking to the people.
Jesus modeled this style of preaching himself, consistently emphasizing the need for repentance and announcing the nearness of the kingdom of heaven (Matt 3:2; 4:17). The apostles followed in his footsteps, proclaiming the same message to the people they encountered during their mission (Mark 6:12).
The twelve apostles played a pivotal role in the establishment of Christianity, as they were chosen and commissioned by Jesus Christ to preach the gospel of God. Their authority and apostolic gifts set them apart as messengers of God, and their preaching was characterized by its authoritative proclamation and call to repentance. Understanding the unique calling and mission of the twelve apostles provides valuable insights into the early days of Christianity and the foundational work they accomplished.
While the office of the apostle and the apostolic gifts ceased with the death of the last apostle, their legacy continues to impact the Church to this day. Their commitment to preaching and spreading the gospel serves as an example for believers today, emphasizing the importance of proclaiming the message of the kingdom of God with authority, clarity, and conviction. These men turned the world upside down and today we continue to walk in their footsteps as we declare the same message of the gospel of Christ.
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Post by Admin on Jun 21, 2023 20:16:45 GMT -5
Is It Necessary for Me to Join a Local Church? Church Membership Share
g3min.org/is-it-necessary-for-me-to-join-a-local-church/ JOSH BUICE
Church-Building-Dark Every so often, I run into people who want to debate the matter of church membership. It’s typically when I’m speaking in a conference that someone will approach me and want to talk about the different aspects of church membership. Perhaps I attract this debate because I often press the necessity of church membership in articles and through sermons at various conferences throughout the year including the G3 Conference.
Several years ago, I met a young man who was not looking to debate me on the matter. In fact, he was discouraged and needed to talk. He showed up at our church the week prior to the G3 Conference and then at the event he approached me again and wanted to grab coffee one day. Since he was local to Atlanta, after the dust settled on the G3, we met for coffee one afternoon.
In the conversation, he described his journey and talked about how he had served on the mission field for a season and had returned home to the Atlanta area. He described himself as discouraged, battling sin, and even doubtful of his own salvation. When I began to assess his situation, it turned out that he was sitting in coffee shops and watching YouTube while avoiding the regular gathering of the local church. He was not part of any meaningful church membership at the time.
It was at this point that I explained that the reason for his discouragement and rebellion was very much related to the fact that he was avoiding the local church. I went on to explain to him the necessity and value of biblical church membership.
The Necessity of Church Membership
We find the early disciples in an upper room waiting on the Spirit of God as Jesus had promised (Acts 2:1). The number of the early church is given to us in Acts 1:15. They totaled 120 people. After the Holy Spirit came upon them, they went out into the streets and began to proclaim the glorious gospel of Jesus. It was there that a great multitude of people believed and were baptized. We are likewise given a specific number in Acts 2:41. The number was about 3,000.
As the early church continued to grow and evangelize, we see other places where the Scripture details a specific number of new converts. For instance, after Peter preached in Solomon’s Portico, we are told that 5,000 new men came to faith in Christ. In other words, the church was growing rapidly and with such rapid growth would come friction and a need for organization.
In Acts 6, we see that the disorganization was solved when the church chose and the apostles affirmed seven men who would oversee the practical ministry needs of the church which solved a dispute between the Hellenists and the Hebrews in the local church.
When Christians in the book of Acts went into the marketplace, they could distinguish between a Christian brother or sister and a general neighbor in their community. They understood who was “in” and who wasn’t. This is critically important. Church membership matters.
Why do you think we see all of these numbers given to us in Scripture regarding the growth of the early church? The point that’s being made is that as the early Christians understood the distinction between church and the general community. When Christians in the book of Acts went into the marketplace, they could distinguish between a Christian brother or sister and a general neighbor in their community. They understood who was “in” and who wasn’t. This is critically important. Church membership matters. It’s not enough to be part of the Catholic (universal) church. We must be identified with the Christian community who gathers together in a local body of believers.
The Value of Church Membership
When it comes to church membership, not only is it necessary and mandated in Scripture, there are many benefits to being joined together in a family of faith. Consider the words of Wayne Mack:
Church membership is not an incidental or optional matter for the Christian. Rather, it’s an essential and important aspect of the Christian life. According to Scripture, being a part of a local church brings with it tremendous privileges, and serious responsibilities, that can be fulfilled in no other way. [1]
The Relationship Between the Shepherd and the Sheep
An agrarian culture readily understands examples regarding sheep and shepherds. That’s why you see so many examples of that language used in Scripture (Matt. 7:15, 9:36, 10:6, 16, 12:11-12, and all of John 10 just to name a few). If the shepherd doesn’t know his sheep and the sheep don’t know their shepherd—that’s a recipe for disaster. The same thing is true in regard to the local church.
In Hebrews 13:17, the text clearly speaks of the leaders overseeing the church and how the church should properly submit to authority. If there is no such thing as church membership, exactly who are the people being called to submit themselves to in Hebrews 13? Do we submit to random pastors on YouTube or in our community? From a leadership standpoint, exactly who are the pastors in a community to be overseeing and leading if there is no real formal church membership? One of the great values of church membership is that the people recognize their leadership and the leadership recognizes God’s sheep.
Mutual Accountability and Encouragement
Another great value to church membership is the ongoing mutual accountability and encouragement that takes place between the members of the local church family. In Hebrews 10:24-25, we find these words:
And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
We are literally called to “stir up” one another to love and good works. This term “παροξυσμός” translated “stir up” has a literal meaning of “provoking” or “stimulating.” It’s the idea of not allowing one another to remain lazy and unprofitable in the Christian journey. The writer to the Hebrews goes on to warn the church about neglecting the gathering of God’s people. The point is clear—we need one another and we are not to remain little islands in the community. We are called to come together in a covenant family of faith where there is mutual love and accountability in the faith.
Love and Discipline
It’s one thing to claim that your church is full of love, but another thing altogether to have a body of believers that demonstrates such love by a willingness to correct those who persist in sinful patterns of life.
Finally, one of the great benefits of membership in a local church is the genuine love that is demonstrated through accountability resulting in biblical correction. It’s one thing to claim that your church is full of love, but another thing altogether to have a body of believers that demonstrates such love by a willingness to correct those who persist in sinful patterns of life.
Jesus himself provides us the marching orders pertaining to church discipline in Matthew 18. The obvious goal of church discipline is not to excommunicate someone from the family. The goal is to lead a person to a restored relationship with God and a restored relationship within the church family. However, if someone persists in sin and rebellion to the point of resisting all attempts of correction by the church in both private and public meetings—the loving thing to do is to excommunicate the person from the membership of the church.
That may seem harsh and lacking in love, but it’s actually one of the most loving things a church can do. In fact, I’ve written elsewhere that I would never join a local church that refused to practice biblical church discipline. Our sinful souls need to know that we have a church that will confront us and break fellowship with us if we continue to rebel and drag the name of Christ through the sinful mud in the community.
Church membership is a necessary privilege of the Christian life. Never underestimate the value and gift of the local church.
In the end, not only is church membership mandated—it’s one of the greatest gems that God will grant you this side of eternity. Church membership is a necessary privilege of the Christian life. Never underestimate the value and gift of the local church. If you are not a member in a faithful loving biblical church—make that an urgent priority._____________________
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Post by Admin on Jun 23, 2023 21:04:08 GMT -5
Want to Practice Apologetics? Be Negative 1 Peter 3:15ApologeticsFalse ProphetsHeresyLead Article Share
g3min.org/practice-apologetics-be-negative/ JOSH BUICE
two men talking
Today we continue a three-part series (posted each Tuesday) that will focus on the positive side of being negative. Today’s subject is centered on the need to be negative in the work of apologetics. Last week the focus was evangelism and next week will be focused on the work of pastoral ministry. We’ve all heard the line, “Don’t be negative, you will push people away.” Is that true or is that merely the tagline of an ultra tolerant inclusive culture that demands positivity and tolerance at any cost?
We live in a culture that paints an improper picture of Jesus as the “nice guy” on the right side of the Bible rather than the wrathful God on the left side. Perhaps people should read all of the right side of the Bible – especially the first four books of the New Testament along with the last book of the New Testament as a fitting assessment of the true Jesus. Jesus was often straightforward and He placed a great deal of emphasis upon defending the truth of God and the sacred Scriptures.
Defining Apologetics Apologetics is not the practice of giving an apology. It’s the act of defending the faith. Cornelius Van Til once defined apologetics as “the vindication of the Christian philosophy of life against the various forms of the non-Christian philosophy of life.” [1] One of the key words in his definition is the word, “against” which points to the negative focus that must be included in the work of apologetics. Perhaps the key verse in the New Testament regarding apologetics is 1 Peter 3:15, which says, “but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.”
The Greek term translated, “to make a defense” is ἀπολογία – from where we derive the word – apologetics. The fact that we must defend the faith once delivered to the saints is clearly laid out in the Scriptures, and it’s clearly practiced by the early church. The New Testament is filled with apostolic examples of apologetics from Peter’s sermon at Pentecost to Paul giving a defense of the faith before Agrippa. Likewise, we see the early pastors being mandated to practice the work of apologetics in their pastoral ministry (Titus 1:9). In short, all Christians are apologists at some level. In the home as Christian parents, at your place of employment, or on social media. You don’t have to be called to full-time vocational ministry before you engage in apologetics.
Practicing Apologetics and Being Negative False teaching often lurks in the realm of evangelical circles. It’s one thing to refute the false teaching of Joel Osteen, but what about the individual who has crept into the church of Jesus Christ and is leading people astray? A.W. Pink once said:
False prophets are to be found in the circles of the most orthodox, and they pretend to have a fervent love for souls, yet they fatally delude multitudes concerning the way of salvation. The pulpit, platform, and pamphlet hucksters have wantonly lowered the standard of divine holiness and so adulterated the Gospel in order to make it palatable to the carnal mind. [2]
According to Jude 3-4:
Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.
Notice two specific statements in these verses. First notice that Jude says, “contend for the faith.” The word contend is translated from the Greek term ἐπαγωνίζομαι meaning “to extert intense effort on behalf of something, contend.” The command to contend for the faith with intensity does not always mean with a positive tone nor does it demand tolerance. The idea that Christians are to tolerate false teachers and false teaching within the church is on the same level as a momma bear tolerating wolves entering her den where her babies are sleeping.
Secondly, notice that Jude says such false teachers had crept inside unnoticed. Jude then argues that such false teachers should be noticed and the work of making people aware of such individuals is part of the work of apologetics. Anytime light shines in darkness, it reveals error. The best teacher in the New Testament who consistently revealed error is Jesus. In His earthly ministry, Jesus consistently put false teachers on notice and it wasn’t always positive.
One such example is found in Mark 12:18-27. In this text, the Sadducees approached Jesus with a theological question. They wanted to know Jesus’ position on the marriage law mentioned in Deuteronomy 25:5-6Open in Logos Bible Software (if available)– or did they? Actually they were setting a trap for Jesus regarding His position on the resurrection of the dead. That was their real issue. Their question wasn’t exactly sincere, it was more of a theological trap.
Jesus fielded their question and then point by point exposed their false religiosity. Jesus wasn’t about to allow these false teachers off the hook. Why didn’t Jesus just remain positive in hopes of gaining new followers from the community? Why didn’t Jesus merely tolerate their different interpretations on the Scriptures? Jesus responded with a catastrophic bomb, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God” (Mark 12:24)? The reason Jesus exposed them was because of their danger to God’s people. Notice, Jesus exposed their ignorance of the Scriptures.
Negative is not Automatically Nasty To be clear, as I stated in the first article on evangelism, I’m in no way insinuating that Christians should go around being rude, hateful, and harsh with everyone they come in contact with. All Christians are commanded to love sinners and treat people with respect – even people we disagree with. However, Christians are not to be spineless pushovers who allow anyone to say anything they want – especially as it pertains to the gospel.
The Christian community is often quick to press fellow Christians on the idea that we need to follow Jesus’ example of love, but what about His apologetic? Are we to employ the WWJD principle in the area of love only, or should we actually defend the gospel too? According to 1 Peter 3:15, we are to defend the faith “with gentleness and respect.” I can recall times when I wasn’t as gentle as I should have been in my attempt to defend the faith. There is a difference between gentleness and negligence. Exposing error necessitates negative facts, but it always has a positive goal rooted and grounded in the gospel of Jesus Christ.
The very moment we claim that pluralism is wrong, we aren’t doing so with the goal of being negative. We speak with the goal of pointing people to the exclusivity of Christ. When we call out the errors of LGBT inclusivism, we aren’t doing so with the goal of being a hater of LGBT people. To the contrary, we do so with the goal of pointing people to faith in Jesus Christ and protecting the church from such false teachers who would press the church into an inclusivist position. Apologetics involves exposing negative error with the positive goal of pointing people to Christ and guarding the gospel from perversion. Vance Havner once said, “The early Christians condemned false doctrine in a way that sounds almost unchristian today.”
Next week, we will look at the need to be negative in the work of pastoral ministry.
Cornelius Van Til, Christian Apologetics (Phillipsburg, NJ: Presbyterian and Reformed, 1976), 1. A.W. Pink, Sermon on the Mount (Lafayette, IN: Sovereign Grace Publishers, 2008), 344. Print Friendly, PDF & Email Related DBG Spotlight (9-21-16) In the 2000 Ligonier National Conference, John Piper preached a sermon titled, "Let the Nations be Glad." You will find it helpful as you consider the sovereignty of God in salvation and the firm command to go and make disciples among the nations. The Pope Offers Mercy—Protestants Won’t Be Indulged -…
Want to Lead People to Christ? Be Negative Today we will begin a three-part series (posted each Tuesday) that will focus on the positive side of being negative. Today's subject is centered on the need to be negative in the work of evangelism. Each Tuesday for the next two weeks, I will address the need to be negative in the…
The Chief End of Preaching Is Not Veggie Tales Today we complete a three-part series focused on the positive side of being negative. Today’s subject is centered on the need to be negative in the work of pastoral ministry. In the first week, the subject was evangelism and last week the focus was apologetics. The goal of this series is not to perpetuate a pessimistic…
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Post by Admin on Jun 24, 2023 17:09:00 GMT -5
Calvinism Is Not Hyper-Calvinism
JOSH BUICE
Last week, I was interviewed by Chris Arnzen on his radio show, Iron Sharpens Iron, on the subject of hyper-Calvinism. It caused me to think about this subject and the importance of using vocabulary properly. As the father of a type 1 diabetic, I spend much of my time explaining to people in random conversations that type 1 diabetes (T1D) is not the same thing as type 2 diabetes (T2D). Therefore, let me begin by clearly stating this point—Calvinism is not hyper-Calvinism. When I engage in conversation with people who want to discuss Calvinism, I’m happy to do so, but I want to be sure that we’re using the same dictionary.
What is Calvinism? Calvinism is a system of theology that seeks to systemize the teachings of Scripture on the subject of salvation. What is the relationship between the absolute sovereignty of God and the responsibility of man? This is the central issue of Calvinism. It takes the name of the Reformer John Calvin, who was a passionate preacher of Scripture in the Sixteenth Century in Geneva, Switzerland. During the Protestant Reformation, the Reformers were seeking to unleash the true gospel from the intense strangle hold of the Roman Catholic Church. It was through this period of time that the Bible was being printed in the common language of the people and was simultaneously being proclaimed expositionally.
A group of followers of Jacobus Arminius who studied under Theodore Beza (a disciple of John Calvin) drafted a document known as the Remonstrance. It was a detailed refutation of the sovereignty of God in salvation. It elevated the free will of man above the sovereign initiative and power of God. These people were known as Arminians. Their doctrine would eventually become known as Arminianism.
An official meeting, known as the Synod of Dordt, was held in 1619 in order to respond to the submission of the Arminians in their Remonstrance. The overall conclusion was that the Remonstrance was incorrect and that the biblical view of salvation teaches that God is the author and finisher of saving grace. The “five points” of Calvinism came as an answer to the unscriptural five points authored by the Arminians in 1610 me eventually were organized with an acronym T.U.L.I.P. To explain the key teachings.
Historical Timeline Surrounding the Doctrines Known as “Calvinism”
440 Bishop Leo of Rome becomes “Bishop of Bishops.” Asserts Primacy of Rome over the Church; Dark Ages Begin. 1382 John Wycliffe translates Bible. 1384 John Wycliffe martyred by Rome. 1439 (Approximate) Printing press invented. 1517 Luther Nails 95 Theses to the Wittenberg Church Door; The Reformation begins (Post Tenebras Lux). 1522 Luther’s New Testament. 1526 Tyndale’s New Testament. 1536 William Tyndale Martyred by Rome; Institutes of the Christian Religion (John Calvin). 1553 Bloody Mary becomes queen of England and restores power to the RCC. During Mary’s reign, more than 300 Protestants are burned. John Rogers (publisher of the Matthew’s Bible) is the first to be burned at the stake. Many Protestants flee from England to Geneva. 1559 Calvin opens his college in Geneva. Within five years the college would have over 1500 students. 1560 The Geneva Bible is printed. It was the first Bible with verse references and sold over one million copies between 1560 and 1640. John Foxe publishes Foxe’s book of Martyrs. 1561 Belgic Confession (Guido de Bres). 1563 Heidelberg Catechism (Zacharias Ursinus and Caspar Olevianus). 1564 John Calvin Dies. 1571 The Synod of Emden (birth of the Dutch Reformed Church). 1609 Jacobus Arminius dies. 1610 Remonstrance (Arminians or Remonstrants led by Johannes Uytenbogaert). 1611 Counter-Remonstrance (led by Pieter Platevoet). 1618 Opening of the Synod of Dort & Opinions of the Remonstrants. 1619 Synod Dismisses the Arminians & Adopts the Canons (AKA – 5-Points of Calvinism).
The system known as Calvinism is really five counter points to Arminianism. Years later, Wesley adopted the Arminian position and thus the Methodist movement was born. Although there are certain exceptions, historically, Baptists and Presbyterians have been more Calvinistic and opposed to the doctrines of Arminianism while the Methodists and groups such as the Assemblies of God have embraced the doctrines known as Arminianism. Today, Calvinism is sometimes known by titles such as Reformed theology and the doctrines of grace.
What is Hyper-Calvinism? Hyper-Calvinism is not a term used for those who are overly passionate about Calvinism. That’s actually what we refer to as “cage stage Calvinism.” When understood properly, hyper-Calvinism is a technical term for an extreme and unbiblical view that rejects any need for Christians to engage in missions and evangelism. Simply put, hyper-Calvinists forbid the preaching of the gospel and the offer of salvation to the non-elect. Such people believe that God has chosen people in Christ in eternity past and will bring about His results without the help of His people. Hyper-Calvinism is heresy and must be rejected.
To illustrate the views of hyper-Calvinism, consider what happened during a pastors’ meeting years ago. A man named William Carey wanted to organize an effort to get the gospel to what he called heathen nations. Carey stood up and addressed the crowd by requesting that they discuss “the duty of Christians to attempt to spread the gospel among the heathen nations.” Mr. Ryland, and older minister, exclaimed loudly, “Sit down, young man! When God pleases to convert the heathen, He will do it without your aid or mine.” Carey did not stop. His allegiance was to Christ – not Mr. Ryland. Carey went to India and proclaimed the good news of Christ.
Carey would write a book titled – An Enquiry into the Obligations of Christians, to Use Means for the Conversion of Heathens. He would argue his case that we should use means to reach heathens – contrary to what Mr. Ryland – the elder minister said in his meeting as he scolded the young Carey for bringing up the subject.
William Carey, in his Enquiry, wrote: “It seems as if many thought the commission was sufficiently put in execution by what the apostles and others have done; that we have enough to do to attend to the salvation of our own countrymen; and that, if God intends the salvation of the heathen, he will some way or other bring them to the gospel, or the gospel to them. It is thus that multitudes sit at ease, and give themselves no concern about the far greater part of their fellow sinners, who to this day, are lost in ignorance and idolatry.”
It must be pointed out that William Carey was a Calvinist. Although William Carey had only a grammar school education – he would shake the world with the gospel. Carey once preached a sermon where he stated – “Expect Great Things – Attempt Great Things.” It was later added – “Expect Great Things From God – Attempt Great Things For God.” That’s exactly what he did as he proclaimed the true gospel of King Jesus. India would never be the same. The world would never be the same. The way the church viewed missions would never be the same – because of this Christ-exalting Calvinist that has become known to us as the “father of modern missions.”
What’s the Difference? The difference between Calvinism and hyper-Calvinism is the distance between heaven and hell. Calvinism is full of life and passion for God and desires to make God’s glory shine among the nations. Hyper-Calvinism is lifeless heresy that damns people to hell, kills evangelism, and ruins churches. Take a good look at the missionary movement of church history and you will see Calvinists leading the charge. Men like William Carey, Adoniram Judson, and Charles Spurgeon were all Calvinists. Many people overlook the missionary heart of John Calvin himself. He trained and sent out many missionaries who passionately preached the truth. Many of these men were martyred for their faith.
The next time you’re talking to someone with type 1 diabetes, just remember—it’s not the same thing as type 2 diabetes. Also, the next time you’re talking to a Calvinist, remember, Calvinism is not hyper-Calvinism. To call faithful Calvinistic Christians hyper-Calvinists is to consign a massive number of people from church history to the flames of hell (including people like Charles Spurgeon, William Carey, Martin Luther, Andrew Fuller, Adoniram Judson, and George Whitefield). What’s the difference between Calvinism and hyper-Calvinism? Calvinism proclaims the true gospel while hyper-Calvinism proclaims no gospel at all.
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Post by Admin on Jul 3, 2023 18:29:54 GMT -5
Limited Atonement and Amazing Grace Expository PreachingLead ArticleLimited AtonementMark 10:35-45 Share
g3min.org/limited-atonement-and-amazing-grace/ JOSH BUICE
Yesterday, I preached from Mark 10:35-45 as we continued our series through Mark’s Gospel. The entire focus of this paragraph was on humility. The sons of Zebedee – James and John, lacked humility. They came to Jesus and made an outrageous request. After Jesus addressed their request, they insisted that they made another conceited response. In short, they were looking for a seat of honor in the future glory of Christ. They were going behind the backs of their fellow disciples and trying to climb the ladder of success. When the ten discovered what was going on, they became indignant.
In order to correct the problem among the disciples, Jesus called them to Him and taught them a lesson on humility. Jesus said, ““You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” (Mark 10:42-44). Jesus pointed out that in the Kingdom of God, the way to the top is humility rather than self-promotion and ladder climbing through arrogant ambition. The Lord expects His children to exemplify humility and service to others.
In order to teach them, He also spoke of how He models this in His own ministry. Jesus said, “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). This was a lesson they were constantly learning as they spent time with Jesus. He was a servant of the Father and a servant of sinners.
Jesus’ statement ended with a unique point. According to Jesus, He came to give His life as a ransom for many. This is a doctrine that necessitates humility. In the study of theology, this is called the doctrine of limited atonement. In the T.U.L.I.P. acrostic of Calvinism, it’s the “L” and often the most hotly contested among the five points. The doctrine of limited atonement is sometimes referred to as particular redemption or definite atonement. In short, the main issue that must be faced in Jesus’ statement from Mark 10:45 is – for whom did Jesus die when He gave His life for sinners? Was it for the entire world without exception? Was it for a limited group that is somewhat less than the full number of human history? Jesus said He came to give His life a ransom for many. What does this mean?
First of all, let’s explore what it doesn’t mean. Limited atonement doesn’t mean that the blood of Jesus was somehow ineffective or weak. It also doesn’t mean that Jesus’ sacrifice is limited in power. The blood sacrifice of God’s Son as the Lamb of God (John 1:29) is capable of saving the entire world. But, the question must be faced, to whom was the blood applied?
The doctrine of limited atonement teaches that Jesus died for a specific people from every tongue, tribe, people, and nation. In short, rather than dying a generic death for a generic people while holding out hope that people would respond in their own free will to be saved by Jesus. Jesus died, according to limited atonement, to secure the actual salvation and eternal security of a specific group of people. In other words, Jesus’ death was not generic and no blood was wasted.
The issue must be raised, either Jesus died a death that was generic and hopeful or He died a death that was efficacious and purposeful. When Jesus died on the cross and cried out to the Father, “It is finished” – that had specific meaning. Did it mean that He had died the generic death for all of humanity? Was Jesus saying to the Father that He had satisfied the wrath of God and paid for the atonement of His people? Was Jesus’ death a substitutionary death – where Jesus was dying on the cross in the actual place of guilty sinners or was He merely a generic representation for all of humanity?
Is the Trinity divided in any way or is our triune God unified? Did the Father chose a people for salvation before the world was created? That is precisely what Ephesians 1 teaches. When Jesus died on the cross, is Jesus dying for the same group of people chosen by the Father or is He dying for people who were already in hell? When the Holy Spirit comes to convict the world of sin, righteousness and judgment, is He drawing the same people chosen by the Father and covered by the blood of the Son?
The doctrine of limited atonement teaches that Jesus came to die for guilty sinners, and as He died on the cross, His death was poured out for the people chosen by the Father. When the Spirit of God comes to apply the work of Christ to guilty sinners, He pursues the same group of people. Jesus didn’t die to merely make salvation possible for a generic group of sinners. His death had a specific design from the beginning, and it was to secure the actual salvation of specific people. Consider the following verses in the Bible that seem to align with this same word used by Jesus in Mark 10:45.
Matthew 1:21 – She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”
John 10:11 – I am the good shepherd. The good shepherd lays down his life for the sheep.
Ephesians 5:25 – Husbands, love your wives, as Christ loved the church and gave himself up for her,
Isaiah 53:10-12 – Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. [11] Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. [12] Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.
John 3:16 – For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Although my journey in grace has been lengthy, I have come to embrace the doctrine of limited atonement and believe it to be the clear teaching of Scripture and consistent with the sovereign grace and plan of redemption that spans back before time. I once spent long hours while in seminary trying to convince friends of a universal atonement, but God has been gracious to spare me of this error. About five years ago, I finally came to embrace the doctrine of limited atonement after studying John 3:16. It became clear that God loves this world filled with sinners and sent His Son to die for sinners. For whom did the Son die? It’s clear in John 3:16, He died for the whoever believes, because they are the ones who do not perish.
Jesus is pictured as dying for His people, the sheep (not the goats), the church (not the world), and is prophesied as the suffering servant who would bear the sins of many (Is. 53:12). I find it difficult to turn Jesus’ many into the entire world without exception. Words matter and theology matters.
In closing, consider the words of Charles Spurgeon from his sermon that he preached in defense of Calvinism. He stated the following:
To think that my Savior died for men who were or are in hell, seems a supposition too horrible for me to entertain. To imagine for a moment that He was the Substitute for all the sons of men, and that God, having first punished the Substitute, afterwards punished the sinners themselves, seems to conflict with all my ideas of Divine justice. That Christ should offer an atonement and satisfaction for the sins of all men, and that afterwards some of those very men should be punished for the sins for which Christ had already atoned, appears to me to be the most monstrous inequity… God forbid that we should ever think thus of Jehovah, the just and wise and good!
Print Friendly, PDF & Email Related man wearing blue plaid dress shirt and blue jeans Forsaking Sinful Ambition and Fostering Humility Instead Jesus is King (not king) Yesterday morning, I preached from Mark 11:1-11 in our series through the Gospel of Mark. The passage is focused on what has become known as the triumphal entry of Jesus into Jerusalem. The setting puts Jesus entering the city on Sunday and this will be the final week of His…
How to Enter God’s Kingdom Yesterday morning I preached from Mark 10:13-16 in our series through Mark's Gospel. Jesus' public ministry is now behind Him and the emphasis of His ministry is now focused on preparing His disciples for what is before Him, namely the suffering and shameful death by crucifixion. In order to prepare…
AUTHOR Limited Atonement and Amazing Grace Josh Buice
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Post by Admin on Jul 6, 2023 16:52:27 GMT -5
Three Benefits of God’s Sovereign Grace
JOSH BUICE
man in black long sleeve shirt writing on white paper Perhaps all you know about the doctrines of grace (aka – Calvinism) is that they’re used as subjects of debate on Facebook or Twitter among your friends. Is that really why Paul penned the first two chapters of Ephesians in his letter to the church in the city of Ephesus? Is that why Paul wrote the ninth chapter of Romans? Was his goal to provide an opportunity for theological debate or to spur on division among the church? Absolutely not.
Have you paused to consider why God has chosen to reveal the mysteries of his sovereign work of salvation to us? He could’ve kept it a secret and never revealed it to his people, but the things that have been revealed to us, he does have a purpose in revealing them to his people. Consider three key blessings that come to us in the knowledge of God’s sovereignty in salvation.
Assurance of Salvation Many people have a favorite text or portion of Scripture that has been a great blessing to them throughout their lifetime or in seasons of difficulty and darkness. For me, that text is Romans 8. I remember curling up in a hospital bed and reading that text to my daughter who was very sick and was diagnosed with Type-1 Diabetes. That text has been a great comfort to me through the years.
In Romans 8:29-30, we find these words often referred to as the “Golden Chain of Salvation” by theologians throughout church history.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
Notice the language of the passage. The elect people of God are referenced by “those” whom God foreknew, predestined, called, justified, and glorified. In other words, every last person God foreknew and predestined before time will be glorified in eternity future. The same group is in each of the references to “those” people. It’s not as if the group was really large in predestination and far smaller at the end stage of glorification because many fell away from God’s grace. This passage actually links the exact same group from foreknowledge and predestination to the future work of glorification, which hasn’t happened yet, and there is not one person lost along the journey.
God’s electing love and the doctrine of predestination actually reinforces the fact that every last one of God’s people can have great assurance that salvation is of the Lord from the beginning to the end.
God’s electing love and the doctrine of predestination actually reinforces the fact that every last one of God’s people can have great assurance that salvation is of the Lord from the beginning to the end. That’s one of the reasons why Paul pens Romans 8-9 is to demonstrate the great love of God for his people which spans back before time and is accomplished according to his sovereign will. What a truth. What a great assurance such love delivers to God’s people.
Confidence in Evangelism We have all witnessed bad techniques and methods in evangelism as if the preacher needed to use manipulation techniques in order to get people to respond to God’s call of salvation. While that’s certainly shameful and should be avoided, we must likewise avoid the trap of believing that our ability to close the deal in evangelism is what determines whether or not a person comes to faith in Christ. If we approach our conversation with friends and family members in this way, it will lead us to a lack of confidence in evangelism, poor manipulative techniques, and in some cases an avoidance to evangelism altogether.
When we share the gospel, we can do so with great confidence that God will use the gospel shared for his divine purpose. We spread the seed, water the seed, and God is responsible for the harvest (1 Cor 3:6-9). While we do not know who the elect of God are, we share the gospel indiscriminately and trust God for the outcome. It was Charles Spurgeon who once said the following:
If God would have painted a yellow stripe on the backs of the elect I would go around lifting shirts. But since He didn’t I must preach “whosoever will” and when “whatsoever” believes I know that he is one of the elect.
Salvation is a work of God’s grace and it is God who calls sinners out of darkness into his marvelous light. In Romans 1:16, Paul describes the gospel as the “power of God unto salvation.” As we share the gospel, we must have confidence that the Spirit of God uses the Word of God to call sinners to repentance and faith. As Jesus described clearly in John 10, the sheep hear his voice and they follow him. This provides us with great confidence as we engage in gospel conversations with unbelievers.
Truth that Leads to Passionate Worship The worship of God should be based upon truth which then leads God’s people to respond in humility and passionate worship. Sadly, much of what we call worship within evangelicalism is based upon emotional feelings and man-centeredness rather than the grand truths of God’s saving grace.
The next time you’re in a worship service and everyone suddenly throws their hands into the air, is that based on the arrangement of the music or is it based on the truth of God’s Word? When Paul writes about God loving Jacob and hating Esau and that such love was not based on anything they had done since it was before they were born—he is pointing the people to worship God as he builds to a climax in this section of the letter at Romans 11:33-36:
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
“For who has known the mind of the Lord,
or who has been his counselor?”
“Or who has given a gift to him
that he might be repaid?”
For from him and through him and to him are all things. To him be glory forever. Amen.
Paul is making it clear that all things are from God and through him—which includes the choice to save his people according to his divine will as described in chapter nine, ultimately for his glory. When we gather together weekly for worship on the Lord’s Day, we should think about the grand doctrines of salvation in such a way that causes us worship God and praise him and adore him for his saving power and sovereign grace.
Before entering into a theological debate on the doctrine of limited atonement on Facebook, ask yourself how this doctrine should impact your worship of God.
Before entering into a theological debate on the doctrine of limited atonement on Facebook, ask yourself how this doctrine should impact your worship of God. Before surveying the entirety of Scripture to find verses to support your view of limited atonement to debate with your friends over pizza, ask yourself why John the Apostle said what he did in John 1:11-13. How do these grand passages help us worship God who raises the dead spiritually, gives sight to the blind, and calls sinners out of darkness into the marvelous light of Christ?
Be encouraged as you study the doctrines of grace and find encouragement in these truths as you consider the assurance of your salvation, as you engage in evangelism of your friends and family, and as you gather each Sunday to worship our Triune God.
Josh Buice
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Post by Admin on Jul 7, 2023 11:26:11 GMT -5
Three Benefits of God’s Sovereign Grace
JOSH BUICE
man in black long sleeve shirt writing on white paper Perhaps all you know about the doctrines of grace (aka – Calvinism) is that they’re used as subjects of debate on Facebook or Twitter among your friends. Is that really why Paul penned the first two chapters of Ephesians in his letter to the church in the city of Ephesus? Is that why Paul wrote the ninth chapter of Romans? Was his goal to provide an opportunity for theological debate or to spur on division among the church? Absolutely not.
Have you paused to consider why God has chosen to reveal the mysteries of his sovereign work of salvation to us? He could’ve kept it a secret and never revealed it to his people, but the things that have been revealed to us, he does have a purpose in revealing them to his people. Consider three key blessings that come to us in the knowledge of God’s sovereignty in salvation.
Assurance of Salvation Many people have a favorite text or portion of Scripture that has been a great blessing to them throughout their lifetime or in seasons of difficulty and darkness. For me, that text is Romans 8. I remember curling up in a hospital bed and reading that text to my daughter who was very sick and was diagnosed with Type-1 Diabetes. That text has been a great comfort to me through the years.
In Romans 8:29-30, we find these words often referred to as the “Golden Chain of Salvation” by theologians throughout church history.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
Notice the language of the passage. The elect people of God are referenced by “those” whom God foreknew, predestined, called, justified, and glorified. In other words, every last person God foreknew and predestined before time will be glorified in eternity future. The same group is in each of the references to “those” people. It’s not as if the group was really large in predestination and far smaller at the end stage of glorification because many fell away from God’s grace. This passage actually links the exact same group from foreknowledge and predestination to the future work of glorification, which hasn’t happened yet, and there is not one person lost along the journey.
God’s electing love and the doctrine of predestination actually reinforces the fact that every last one of God’s people can have great assurance that salvation is of the Lord from the beginning to the end.
God’s electing love and the doctrine of predestination actually reinforces the fact that every last one of God’s people can have great assurance that salvation is of the Lord from the beginning to the end. That’s one of the reasons why Paul pens Romans 8-9 is to demonstrate the great love of God for his people which spans back before time and is accomplished according to his sovereign will. What a truth. What a great assurance such love delivers to God’s people.
Confidence in Evangelism We have all witnessed bad techniques and methods in evangelism as if the preacher needed to use manipulation techniques in order to get people to respond to God’s call of salvation. While that’s certainly shameful and should be avoided, we must likewise avoid the trap of believing that our ability to close the deal in evangelism is what determines whether or not a person comes to faith in Christ. If we approach our conversation with friends and family members in this way, it will lead us to a lack of confidence in evangelism, poor manipulative techniques, and in some cases an avoidance to evangelism altogether.
When we share the gospel, we can do so with great confidence that God will use the gospel shared for his divine purpose. We spread the seed, water the seed, and God is responsible for the harvest (1 Cor 3:6-9). While we do not know who the elect of God are, we share the gospel indiscriminately and trust God for the outcome. It was Charles Spurgeon who once said the following:
If God would have painted a yellow stripe on the backs of the elect I would go around lifting shirts. But since He didn’t I must preach “whosoever will” and when “whatsoever” believes I know that he is one of the elect.
Salvation is a work of God’s grace and it is God who calls sinners out of darkness into his marvelous light. In Romans 1:16, Paul describes the gospel as the “power of God unto salvation.” As we share the gospel, we must have confidence that the Spirit of God uses the Word of God to call sinners to repentance and faith. As Jesus described clearly in John 10, the sheep hear his voice and they follow him. This provides us with great confidence as we engage in gospel conversations with unbelievers.
Truth that Leads to Passionate Worship The worship of God should be based upon truth which then leads God’s people to respond in humility and passionate worship. Sadly, much of what we call worship within evangelicalism is based upon emotional feelings and man-centeredness rather than the grand truths of God’s saving grace.
The next time you’re in a worship service and everyone suddenly throws their hands into the air, is that based on the arrangement of the music or is it based on the truth of God’s Word? When Paul writes about God loving Jacob and hating Esau and that such love was not based on anything they had done since it was before they were born—he is pointing the people to worship God as he builds to a climax in this section of the letter at Romans 11:33-36:
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
“For who has known the mind of the Lord,
or who has been his counselor?”
“Or who has given a gift to him
that he might be repaid?”
For from him and through him and to him are all things. To him be glory forever. Amen.
Paul is making it clear that all things are from God and through him—which includes the choice to save his people according to his divine will as described in chapter nine, ultimately for his glory. When we gather together weekly for worship on the Lord’s Day, we should think about the grand doctrines of salvation in such a way that causes us worship God and praise him and adore him for his saving power and sovereign grace.
Before entering into a theological debate on the doctrine of limited atonement on Facebook, ask yourself how this doctrine should impact your worship of God.
Before entering into a theological debate on the doctrine of limited atonement on Facebook, ask yourself how this doctrine should impact your worship of God. Before surveying the entirety of Scripture to find verses to support your view of limited atonement to debate with your friends over pizza, ask yourself why John the Apostle said what he did in John 1:11-13. How do these grand passages help us worship God who raises the dead spiritually, gives sight to the blind, and calls sinners out of darkness into the marvelous light of Christ?
Be encouraged as you study the doctrines of grace and find encouragement in these truths as you consider the assurance of your salvation, as you engage in evangelism of your friends and family, and as you gather each Sunday to worship our Triune God.
Josh Buice .
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Post by Admin on Jul 26, 2023 14:46:42 GMT -5
Lights, Stage and Altar: Assessing Trends in Modern Worship Share
g3min.org/lights-stage-and-altar-assessing-trends-in-modern-worship/ JOSH BUICE
concert photos It’s quite possible that you’ve walked into a church building in recent days and asked yourself why the church service felt more like a production than a worship service. Was it the lights or the musicians? Was it the pastor’s method of communication or his attire? What caused this question to be raised in your mind as you were seeking to worship God? The reality is, much change has occurred within evangelicalism within modern church history that necessitates explanation. Let’s talk about lights, stage, and altars in our approach to the worship a sovereign and holy God.
Why Darkness Rather Than Light? For many years, the church gathered together under the dim light of candles or scheduled their primary gatherings for worship on the seasonal schedule of the sunlight. During the years prior to modern technological advancements, the primitive church figured out how to meet without the use of electricity and modern light systems in a way that was both edifying and efficient.
Today, modern churches with all of the technological advancements of a modern era within modern church campuses are choosing to dim the lights, or in some cases, to turn them off altogether. Why would churches want to gather in dark rooms? What’s the point? The fact is, many churches are driven by pragmatism and a commitment to production effects rather than the prescriptions of worship in Scripture.
Consider the contrast between light and darkness in Scripture (Gen 1:3; Job 33:28; Ps 56:13; Ps 27:1; Matt 4:16; Luke 2:32; 2 Cor 4:4-6; Eph 6:12; 1 Pet 2:9). God’s people are called out of darkness into the marvelous light of Christ. Even the period of darkness during the 400 years between the close of the Old Testament and the dawning of the New Testament, we see that God was silent and that the people of God were encompassed by darkness. Jesus Christ is the light of the world (John 8:12), and his people are to be a city set on a hillside that cannot be hidden (Matt 5:14). Christians are people of light rather than darkness. Charles Spurgeon once wrote, “Oh that thy words, like the beams of the sun, may enter through the window of my understanding, and dispel the darkness of my mind!”1
Church leaders today choose to intentionally dim lights in order to control the mood of the room by color packages with stage lights and backlight designs. These lights are not intended for seeing. They’re intended for feeling. It’s about the emotions of the people. This is a production decision that flows out of the world of entertainment which has been used for many years in the theater and concert scene. The fact is, lights can manipulate how we feel and that’s why nice restaurants will often dim the house lights in the evening to create a specific mood for those who enter the room.
While we are creatures designed by God with specific emotions, we should be careful to avoid manipulation by how we use lights in our approach to worship. I recall a conversation with a friend a couple of years ago who could not explain why she was constantly weeping during the worship service at her church. After additional conversation and explanation, it was clear that the music choices and the lights were creating a mood and leading her to be emotionally stirred. It wasn’t based on the Scripture or the theology being communicated.
Consider the fact that beyond the avoidance of manipulation, we must take note of the calling of Christians to address one another in psalms, hymns, and spiritual songs as we make melody in our hearts to the Lord (Eph 5:19; Col 3:16). How is this possible if we can’t see one another? It’s far less personal and edifying and in fact hinders Christian fellowship. A concert or theater purposefully directs everyone’s attention to the front, but the gathered assembly of the church should see one another sing. Since Christian worship involves this horizontal element, it must not be overlooked or minimized.
Corporate worship is just that—corporate. It involves an assembly. It’s not about creating an atmosphere of singularity and autonomy which is the goal of a dark room. Turn on the lights for Christian worship.
In short, children need to see their parents, grandparents, and other faithful church members singing, praying, worshipping through preaching, and partaking in the Lord’s Supper. Pastors need to see the congregation as opposed to a dark room with a bright light shining upon them. This is part of discipleship. Corporate worship is just that—corporate. It involves an assembly. It’s not about creating an atmosphere of singularity and autonomy which is the goal of a dark room. Is this goal of autonomy and singularity of purpose and feeling in worship why people often close their eyes while singing? Turn on the lights for Christian worship. We need to see one another, sing to God and to one another, and edify one another during corporate worship. This is not possible in a dark room.
From a more practical position, consider the fact that we need light to use our Bibles and hymnals. Many churches simply display the biblical text on the screens as well as the words to the songs, but it would be far more encouraging to have church members using their physical Bibles (not phones that can easily distract us away from God during worship) and hymnals (to see the musical notes and arrangement). Rather than being dependent upon screens (that frequently change) to display everything for us, we could be actively engaged with an open Bible and hymnal.
The worship of God is corporate and is happening throughout the worship auditorium. What happens on the back row of the church’s auditorium is very important during a worship service.
Consider the fact that by the use of lights that direct the attention of the room to the front, it’s quite possible that you lead people to embrace the false idea that whatever is happening up at the front on the platform is most important and central to worship which in actuality what is happening in the entire room is central to the church’s worship. The worship of God is corporate and is happening throughout the worship auditorium. What happens on the back row of the church’s auditorium is very important during a worship service. Turn on the lights so that everyone can worship without hinderance.
Brothers, We Are Not Performers It’s a common thing to hear people referring to the platform in the front of the church’s auditorium as a stage. Often, people with pure hearts and motives and with sound theology will use the “stage” language in the context of their church building. I would like to push back on that vocabulary with the knowledge that words matter. We should be intentional about how we speak about the elements and circumstances of worship.
Recently I was speaking at a conference and right in the middle of my sermon, the audience began to applaud. It shocked me. It’s not the first time that has happened, but when I’m preaching I’m not thinking about applause. The second time they applauded, I remember having to intentionally wait on them to finish so that I could continue speaking. It was a massive distraction to the preaching in my opinion. Pastors are not performers on a stage.
When pastors are turned into performers the church will be filled with consumers rather than worshippers.
The evangelical church is filled with performers. This performance mindset has influenced church leaders far and wide. At the heart of the issue is an insatiable desire for success. When pastors are turned into performers the church will be filled with consumers rather than worshippers. The same thing can be said with regard to those who lead musically. Anyone who holds a microphone must be committed to leading for the glory of God rather than for the applause of man.
Churches do not have stages. It’s that simple. The area in the front of the worship auditorium where the pulpit stands is not a stage. Everyone who gathers in the room should be there to praise, worship, and submit to our Lord. Our aim should be to please an audience of One rather than consumers. Dear brother pastor, we are not performers.
We Are Called to a Table, Not an Altar The people of God approached God in worship at altars. The altar was common among the directives set forth in Leviticus. In fact, when the Tabernacle was completed, if you entered the fence through the central gate, you immediately came into contact with the bronze altar. Exodus 20:24 reads, “An altar of earth you shall make for me and sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I cause my name to be remembered I will come to you and bless you.”
Under the old covenant, the people of God were to constantly offer up blood sacrifices to God to cover their sin. The Hebrew root for altar means “to slay” or “slaughter.” The burnt offering was common for Israel’s worship of God and it was at the altar where God met with his people. Gideon offered burnt offerings according to Judges 6. When the Ark of the Covenant was returned from the Philistines, burnt offerings were offered to God (1 Samuel 6). David offered burnt offerings as a result of his sin (2 Samuel 24). King Solomon offered 1,000 burnt offerings at the dedication of the temple (1 Kings 3).
Each year at Passover, the city of Jerusalem would fill up with people and animals for sacrifice. Josephus, the ancient historian, claims that several hundred thousand lambs were herded through the streets of Jerusalem every Passover. Jews who lived outside of Jerusalem would travel home for the Passover celebration, but they would need to purchase a sacrificial animal. According to 2 Chronicles 35, when King Josiah celebrated Passover, he slaughtered more than 37,000 sheep.
Charles Finney introduced his “New Measures” during his ministry where he would invite people to immediately respond to the preaching and come to what he called the “anxious bench” at the front. According to Finney, if he could get you or your children to come to the anxious bench and pray, he could almost guarantee their salvation. This practice would be used by figures such as Billy Sunday and Billy Graham. By the 20th century, pastors began using the “altar” language to refer to the front of the church’s auditorium as they invited people to respond during what became known as the “altar call.”
As we gather to worship God, it’s clear that words matter. We try to distinguish between the church’s building and the gathered church. It’s essential to be clear that “praise and worship” is not merely the “singing part” of the worship service. We praise and worship God in various ways through prayer, song, and preaching. Therefore, when it comes to the “altar” language, I would like to push back against using it within the realm of Christian worship.
When Christ gathered his disciples on the evening before his crucifixion, he celebrated Passover with them around the table. That evening, Jesus brought Passover (the oldest Jewish feast) to a final culmination and inaugurated a new memorial meal (Lord’s Supper) which would continue under the New Covenant until Christ returns.
This memorial would not look back to the salvation of Israel from Egypt, but instead—the salvation of God’s people from their sin. This memorial would not look back at a lamb that was slain to spare people from the Angel of Death, but instead it would focus on the Lamb of God who takes away the sin of the world(John 1:29). This memorial would not look back to a time when God saved the Jews, but instead, would be focused on the salvation of God’s people from every tongue, tribe, people, and nation. John MacArthur observes, “In that one meal Jesus both terminated the old and inaugurated the new.”2
Christian worship is identified by a table rather than an altar.
Today, rather than an altar at the front of the worship auditorium, we have a table. This table is where the church gathers at the culmination of the worship service to celebrate the finished work of Christ on our behalf. Rather than approaching an altar to give another sacrifice, we come to the table to celebrate the once for all sacrifice of Jesus who as the Lamb of God fulfilled sacrificial system under the Old Covenant. We do not come to bring a sacrifice, we come to celebrate the grand sacrifice of all where Jesus saved his people from their sin. Christian worship is identified by a table rather than an altar.
Pragmatism is a cancer that sucks the life out of Christian worship. Words matter because theology matters. But rising from that theological foundation is our worship philosophy which matters too.
By way of conclusion, we need to be able to recognize trends that impact Christian worship. Rather than becoming slaves to new measures that promise instant results and success, we must remain committed to approaching God in the way he has prescribed in his Word. Pragmatism is a cancer that sucks the life out of Christian worship. Words matter because theology matters. But rising from that theological foundation is our worship philosophy which matters too. That’s the beautiful thing about worship, God has not left us to guess at how he desires to be worshipped by his people. He has given us his Word.
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References 1 C.H. Spurgeon, edited by J. I. PACKER, “Introduction,” in Psalms, Crossway Classic Commentaries (Wheaton, IL: Crossway Books, 1993), 233. 2 John MacArthur, “Instituting the Lord’s Supper” [accessed: 7/13/23] AUTHOR
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Post by Admin on Jul 26, 2023 19:09:55 GMT -5
Why You Should Fear God FearFearFear of GodLead Article Share
g3min.org/why-you-should-fear-god/ JOSH BUICE
Fear-of-God According to statistics, anxiety disorders are the most common mental illness, affecting 40 million adults in the United States age 18 and older. That equates to 18.1% of the total population. When we consider the vast number of people who are plagued with fear, it’s amazing to consider that there are many different types of causes or sources to the anxiety. There is a phobia based anxiety and then a more general anxiety disorder as well. At the end of the day, millions of people in America are afraid of many different things, but we would be shocked to know how small the percentage of people is in America who actually fear God.
Why You Should Fear the Wrath of God There are many people today who are living life in complete rejection of God’s presence and complete denial of his authority. Some claim to be agnostic while others embrace atheism. Still others live such lives as Baptists, Methodists, Presbyterians, and Catholics while rejecting the authority of God. Religion is not what shields people from God’s wrath. Countless numbers of people have gone to hell while being very much committed to religion.
Years ago, a wicked Pharaoh ruled Egypt and placed the Jews under brutal slave practices. God raised up a prophet named Moses to lead the people out of the land of Egypt. However, when Moses went before the wicked king to announce the plan and demands of God, the arrogant king responded by saying, “Who is the LORD, that I should obey his voice and let Israel go? I do not know the LORD, and moreover, I will not let Israel go” (Exodus 5:2). It would not be long before the God of all creation made himself known to the arrogant and confused ruler. It would be a lesson he would never forget. We must not forget that Pharaoh was very much a religious man—but he refused to bow to the one true and living God.
In this life, we have many things that can cause us to fear. Such examples may include the fear of spiders, snakes, or violent storms. Still others fear disease and death itself. While there are things in this life that instill fear into the hearts of people, we must be reminded that we must fear God. Storms and snakes may damage your physical body, but it’s God who can damn your soul in hell for eternity. Listen to the words of Jesus:
And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell (Matt. 10:28).
If you have never turned to God by faith in Jesus Christ and repented of your rebellion and the violation of God’s law—you have a reason to fear God. Consider the fact that the very Creator of the entire universe—the sovereign ruler of the entire world has given us specific demands, yet as a rebel of his law you will be judged by him. Holy justice will be executed on your soul and there will be no plea bargain. In short, you should fear God. Jesus said, “No, I tell you; but unless you repent, you will all likewise perish” (Luke 13:3).
Consider the terms used in Scripture to describe the place of damnation:
Matthew 5:22 – “hell fire” Matthew 8:12 – “outer darkness” and “weeping and gnashing of teeth.” Matthew 22:13 – “outer darkness” and “weeping and gnashing of teeth.” Luke 13:28 – “weeping and gnashing of teeth.” Mark 9:44-48 – Three times the Bible mentions “worm dies not” and “fire is not quenched.” Mark 9:47 – “hell fire” Revelation 20:14 – “lake of fire” Beyond specific references to hell, the Bible likewise uses other references in a more indirect manner to describe the judgment of God upon sinners. Such references include:
Pit (2 Pet. 2:4). Falling into the hands of the living God (Heb. 10:31). Second death (Rev. 20:14). Blackness and darkness forever (Jude 13). Why Christians Should Fear God Too As a child of God, we have the wonderful joy of knowing that all of our sins have been atoned for in the death of Jesus on the cross (1 Pet. 2:24; John 3:16). As a result, we are no longer the enemies of God (Rom. 5:10). We are now adopted into the family of God and enjoy the privileges of sons and daughters of God (Rom. 8:15-17). However, even so, we too must fear God!
When we as God’s children fear God, it’s a different type of fear than an unbeliever who must fear the wrath of God. As the children of God, we learn that we fear God by reverencing his sovereign power, his benevolent love, his transcendent holiness, and his providential rule of the entire universe. Consider what God’s Word teaches about such fear:
Psalm 103:17 – But the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children’s children Psalm 111:10 – The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever! Proverbs 1:7 – The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction. Proverbs 8:13 – The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate. Proverbs 10:27 – The fear of the LORD prolongs life, but the years of the wicked will be short. Proverbs 14:26 – In the fear of the LORD one has strong confidence, and his children will have a refuge. Proverbs 14:27 – The fear of the LORD is a fountain of life, that one may turn away from the snares of death. Although this is not an exhaustive list, it’s a good reminder of how we as God’s children should approach God with humble hearts and a proper fear that is genuine respect of who God is and what he has accomplished in the salvation of our soul. A proper fear of God leads to a proper worship of God. A proper fear and worship of God leads to a proper lifestyle that brings glory to God. Without a proper fear of God—we will be led down the path of pride and self-serving that doesn’t bring God glory.
Do you have a proper fear of God?
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Post by Admin on Jul 27, 2023 20:04:41 GMT -5
The Assurance of the Holy Spirit Expository PreachingLead ArticlePreaching Share
g3min.org/the-assurance-of-the-holy-spirit/ JOSH BUICE
Sermon-Review Yesterday, I preached Romans 8:14 in our series through Romans. As we’ve noted already, the eighth chapter of Romans is a commentary on the ministry of the Holy Spirit and much of that ministry is centered upon the assurance of salvation. One of the great threats to joy and traps of discouragement in life is the lack of assurance that many people struggle with as they pass through this evil world. Some of that lack of assurance is because of struggles with sin and yet others are merely the ongoing attacks of the ancient enemy of God—the devil. In this one verse, we learn how to have assurance as believers.
Mortification of Sin Produces Assurance Paul writes, “For all who are led by the Spirit of God are sons of God.” The word translated led comes from the Greek term “ἄγω” which means, “To direct the movement of an object from one place to another.” In Luke 4:40 the text says that people “brought” all those who had diseases and sicknesses to Jesus to be healed. This is the same word translated led in Romans 8:14. It implies movement. To be a Christian will involve movement and this movement known as sanctification involves waging war with sin.
Notice the connection between 13 and 14 as we see the connection language of “For” by Paul which is being used as a hinge. In other words, everyone who is led by the Spirit of God will be able to overcome sin and will be engaged in the mortification of sin. This is not something we can do on our own, but as we overcome sin, it’s yet another proof that we are being led by the Spirit and empowered to victory.
Progressive sanctification is the ongoing and progressive work of the holy Spirit changing from one degree to another—an ongoing spiritual growth that results in spiritual maturity—causing us to become more conformed to the image of Christ than the world. We see this language of sanctification and holiness all throughout the New Testament (1 Thess. 4:7-8; 1 Cor. 9:27; 1 John 4:4; Heb. 10:23). In other words, if you are not pursuing holiness and overcoming sin as a result of the ministry of the Holy Spirit, you don’t have a right to call yourself a Christian. In such a case, you should lack assurance.
The New Birth Produces Assurance In all of our study of salvation, we must not forget that the work of salvation is a work of our triune God. As we study the Trinity, we must not forget that the Holy Spirit himself is God. He is no less God than the Son, nor is he less God than the Father. He is co-equal and co-eternal with the Father and the Son—never created and will never cease to be God.
In Job 33:4 – The Breath of Almighty In Psalm 51:12 – The Generous Spirit In Psalm 143:10 – The Good Spirit In Psalm 51:11 – The Holy Spirit In Isaiah 11 – The Spirit of Wisdom, counsel, might, understanding, knowledge, and fear. In Hebrews 9:14 – The Eternal Spirit In Hebrews 10 – The Spirit of Grace In John 14 and 15 – The Comforter In 1 Peter 4 – The Spirit of Glory In Revelation 1 – The Seven-Fold Spirit In Romans 8:9 – The Spirit of Christ One of the great errors of many within religious circles – even many within evangelical circles – is to place a hyper-focus upon the Holy Spirit. When we read the New Testament, we find that his ministry is to lead us to Christ—not to himself. Therefore, the overarching ministry of the Spirit is to direct us to Christ in the pages of the Bible (2 Pet. 2:21) and to draw us by his work of conviction to a place of repentance and faith. We see this language of being called to salvation throughout the New Testament in verses such as:
called to fellowship with the Son (1 Cor. 1:9) called to inherit a blessing (1 Pet. 3:9) called to freedom (Gal. 5:13) called to peace (1 Cor. 7:15) called to holiness (1 Thess. 4:7) called to a worthy walk (Eph. 4:1) called to one hope (Eph. 4:4) called to eternal life (1 Tim. 6:12) The work of salvation is not a work of our human will. It’s a work of God’s saving grace. It is the work of the Spirit who causes us to be born again. After the new birth, we leave behind a life of slavery to sin and walk in obedience and submission to our new Master—Jesus Christ. We become slaves of righteousness. It’s the work of the Spirit to lead us and guide us to truth and to correct us of error.
As we live the life of a Christian, we have the Holy Spirit indwelling us and leading us, and the Spirit leads us to identify with God’s people in the church. Notice the language Paul uses in Romans 8:14, “sons of God.” That’s family language which implies that we are apart of God’s family. We have brothers and sisters in the faith—God is our Father—we are his sons and daughters. Therefore, we need one another and God never intended for anyone to journey alone. One of the evidences that you are a “son” or “daughter” of God is that you love the church! We are called to love the church, serve the church, forgive one another in the church, and encourage one another in the church.
Love the Church
Romans 12:10 – Love one another with brotherly affection. Outdo one another in showing honor. 1 Peter 1:22 – Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart 1 John 3:23 – And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. 1 John 4:7 – Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Serve the Church
Galatians 5:13 – For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. Forgive One Another
Ephesians 4:3 – eager to maintain the unity of the Spirit in the bond of peace. Ephesians 4:32 – Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. Encourage One Another
Hebrews 10:24 – And let us consider how to stir up one another to love and good works Are you plagued with fears and doubts regarding your salvation? Ask yourself a couple of very important questions as you examine your own soul. Do you have evidence that the Spirit of God is causing you to hate sin and to fight against it? Do you have a love for the church of Jesus Christ? If this is not true of you—you may simply have religion, but your religion apart from genuine faith in Jesus Christ is empty and vain.
If you’re not a Christian today—why not come to Jesus in repentance admitting that you’ve sinned against God and that you need his love and mercy and forgiveness through Christ?
If you desire to be a Christian – it’s God who works in you such a desire. Respond to him – call upon the Lord even now. He loves to save sinners.
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Post by Admin on Jul 29, 2023 23:01:44 GMT -5
Does My Friend’s Heresy Change Our Friendship? DivisionFalse GospelFalse TeachingGospelHeresyHeresyHereticLead Article Share
g3min.org/friends-heresy-change-friendship/ JOSH BUICE
man and woman holding hands Life often takes sudden turns and unexpected twists along the journey. One of the harsh relities of this fallen world is that best friends are not always best friends for life. It may never happen in your lifetime, but in the event that you find yourself in that unfortunate position—how will your friendship change when your friend embraces a heresy? Heresy changes everything—not just your Facebook relationship.
Is Your Friend a True Heretic? In our day where the term heresy is used with such casual attitudes and people such as Charles Spurgeon, Martin Luther, and John Calvin are all classified as heretics, it would be wise to investigate whether or not your friend is a true heretic. A heretic is someone who teaches a false gospel. This person may never have been a professing Christian and simply engages people with a false gospel in order to do violence against God’s church. On another note, a heretic could be a former professing Christian who apostatized from the faith and is now teaching, preaching, or proselytizing for an unorthodox religion.
In short, don’t call someone a heretic unless that person is a genuine heretic—to the letter of the definition. Words matter and so does the character and reputation of a person under the theological microscope. It’s amazing how a few words of classification can leave lasting damage on the reputation of an individual, so approach such conversations with care.
Heresy Divides and So Does Jesus If your friend is a true heretic, it’s essential to remember that your friend is the one who embraced a false gospel—not you. Therefore, the actions by your friend will definitely have an impact on your friendship. The nature of your friendship will be forever changed. The intimacy of your friendship will be severed. This is a necessary division that is inevitably caused by the heretical position of your friend, and it may be up to you to pull back and sever the longtime intimacy that you both enjoyed in the past.
Secondly, Jesus said that he came to divide (see Luke 12:49-53). Although Jesus is the Prince of peace (Is. 9:6; John 14:27; Phil. 4:7), and his ministry is that of making propitiation and peace between God and sinners (1 John 2:1-2), he also has a ministry of division. Through Jesus, light is separated from darkness. Believers are called out of darkness into the marvelous light of Christ (1 Pet. 2:9). Therefore, Jesus divides even the closest of relationships including parents and children, and so you can expect that friend will be divided from friend as a result of Jesus Christ.
What Does the Bible Say? Paul makes it abundantly clear that heretics are to be treated differently than intimate friends. To the church at Rome, Paul writes, “I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive” (Rom. 16:17-18). In simple terms, the point of division is the true gospel of Christ and Christians are to avoid heretics who spend their time confusing people with their false gospel. This means your heretical friend should not enjoy the same place at your supper table as was the common pattern in the past. You and your family must be guarded from the deceitful schemes of heresy.
To the church at Corinth, the man who was having sexual relations with his step-mother was to be put out of the church and turned over to Satan. Furthermore, Paul instructs the church to not associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolator, reviler, drunkard, or swindler. Paul goes on to instruct the church saying, “not even to eat with such a one” (1 Cor. 5:11). The point is clear, it is necessary at times to end friendships with people who are guilty of vile sin and who have swerved from the faith.
Why is this division necessary? Consider the following reasons:
To divide over the gospel is to make a statement about the necessity of the true gospel. To divide over the gospel is to make it clear who’s in and who’s out. To divide over the gospel is necessary to protect the hearts and minds of children and others who may be weak in the faith—or as Paul puts it—naive. To divide over the gospel is a form of defending the faith once delivered to the saints. Friendship with a heretic in hopes of winning that person to the truth is a dangerous game—one we’re not given the freedom of playing. Division is always condemned in the church until it’s in relation to false teachers and heretics. God demands that we divide ourselves from those who contradict the true gospel. Consider the danger of heretics and their lying tongues that often speak just enough truth to entice the hearts and minds of those who simply lack the maturity necessary to detecti the trap. Be cautious and guard yourself from following them off the cliff of heresy into the eternal wrath of God. William Gurnall once penned the following sobering warning, “None sink so far into hell as those that come nearest heaven, because they fall from the greatest height.” [1]
William Gurnall, A Puritan Golden Treasury, compiled by I.D.E. Thomas, (Carlisle, PA: Banner of Truth, 2000), 20.
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Post by Admin on Aug 22, 2023 9:30:24 GMT -5
13 Mistakes in 13 Years Pastoral Leadership
JOSH BUICE
This month commemorates my 13th anniversary as the pastor of Pray’s Mill Baptist Church. On August 15th, at 9:19 am, I shared the following message on Facebook: “About to preach my first sermon as pastor of Pray’s Mill….praying that God will confront lost people with their sin and unbelief! Jesus said, ‘I am the way, the truth, and the life: no man cometh unto the father, but by me.’”
Upon assuming the role of pastor, our church was in a state of instability, and I held the belief that many attendees were church members who had not truly converted. I dedicated myself to the task of becoming a faithful shepherd to the church family, with a long-term perspective on our church’s trajectory in the years to come. However, as I embarked on that first Sunday, I had no inkling of the remarkable journey that would unfold over the next 13 years. My vision was consumed by the substantial amount of work immediately ahead of me in that moment.
Presently, we remain an imperfect church, and I’m an imperfect pastor. Nonetheless, the Lord has chosen to shower our church with blessings that far exceed my initial prayers. We are witnessing growth, baptizing new believers, and achieving ambitious goals within our church family. All of this is the result of the work of our great God. Every week, I’m reminded of the importance of church membership and how your choice of a local church will have ripple effects in your family’s life for generations to come.
Anniversaries serve as opportunities for reflection. As I contemplate the past 13 years, I recognize that I assumed this role at the age of 33, as a young pastor on a journey of growth. Throughout these years of ministry, I have made mistakes that are worth recollecting, as they contribute to my ongoing maturity in pastoral ministry.
Every week, I’m reminded of the importance of church membership and how your choice of a local church will have ripple effects in your family’s life for generations to come.
#1: Assumptions I can recall numerous instances over the years when I approached ministry with the assumption that people were at a specific theological level or state of maturity, only to discover that I had greatly exaggerated. A more mature pastor would not have made assumptions and would have approached the situation with the proper goal of discipleship that produces fruit. Pastors cannot assume that the church knows or grasps certain theological knowledge without proper evaluation.
#2: Lack of Trust One of my deficiencies as a leader is that it takes a significant amount of time before I extend trust. After experiencing disappointment multiple times in ministry, I find myself reluctant to immediately trust people. I have noticed that this lack of earned trust can hinder certain individuals from participating in meaningful service opportunities within the church. This issue can also prevent me from forming close relationships with people right from the start, as I tend to have a natural guard up. This is where a plurality of elders proves extremely helpful and allows me to extend trust at a much faster rate.
#3: Impatience in Discipleship One of my early errors was impatience with people in their theological and spiritual development. I remember feeling frustrated with certain individuals because they couldn’t grasp the doctrines of grace as clearly as I could from the Scriptures. An older man once reminded me that I should extend the same patience to others as people had shown to me when I was working through issues and studying the same subject. Impatience as a pastor can scatter the sheep, which is the opposite of our calling as shepherds.
#4: Delivering Lengthy Sermons Zeal and passion for preaching the Scriptures can lead to lengthy sermons. However, as I continue to grow as a pastor, I am convinced that longer sermons do not necessarily equate to better sermons. Recognizing what can be omitted or saved for later can be quite liberating. When we preach, we must convey the passage’s meaning, but certain elements like extensive background information and contextual details can be set aside. A valuable lesson I’ve learned over time is that shorter sermons, with precise language, can have a greater impact. I am still learning this lesson each week. My last sermon was approximately 47 minutes which is closer to my goal.
#5: Delaying Reform Upon my arrival, I was open about desiring a reformed ecclesiology. I explained the Scriptural basis for a plurality of elders leading and a plurality of deacons serving the church. However, I faced criticism from some church members for taking four years to revise the church’s governing documents on leadership and then ordaining our first non-paid, non-staff elder. Those criticisms were valid, and I should have acted more swiftly. I tend to move slowly during significant transitions, which can cause frustration for those eager to see immediate change.
#6: Procrastinating Redesign of Ineffective Ministries At times, ministries become fixtures in the church, morphing into sacred cows. When ministries prove ineffective or lack proper health, pastors should assess them and make necessary adjustments. I remember delaying far too long on a particular ministry that should have been reevaluated and redeveloped years earlier. The desire to avoid upsetting the church can hinder the church’s overall growth and maturity. Effective leaders recognize this and make necessary changes more promptly. I’m grateful that I learned this lesson earlier.
#7: Delay in Liturgical Reform Our church service has undergone changes over the years. Each January, the Elders typically communicate adjustments to our church’s liturgy during our members’ meeting. These changes could involve the frequency of the Lord’s Supper or the shape of our worship service. It took me too long to overcome internal challenges that hindered my ability to modify our church’s liturgy. For some members, this delay was excessive. Upon reflection, I should have made some adjustments far sooner.
A common mistake among leaders is allowing the fear of man to control or hinder them in proper obedience to Scripture.
#8: Giving in to the Fear of Man A common mistake among leaders is allowing the fear of man to control or hinder them in proper obedience to Scripture. In my early years, I was hindered by fearing potential loss of certain families if I followed through with certain decisions. Perhaps this was out of a desire to keep the unity of the church after the church since the church had gone through such a divisive season prior to my arrival. This fear resulted in anxiety. I came to understand that the Lord governs both the front door and the back door of the church. This was a lesson that I’m grateful the Lord taught me which prevented catastrophic error in pastoral ministry moving forward.
My words of advice for younger pastors, especially those who seriously prioritize expository preaching, would be to prioritize the use of a good hymnal and psalter in the life of the local church.
#9: Delaying Investment in a Hymnal In the initial years, I focused on upgrading various aspects of our church campus and overlooked the need for a new hymnal. Our existing hymnals were outdated and necessitated replacement, but I prioritized other projects. When I eventually led the church to acquire a new updated hymnal (Hymns of Grace), I faced questions during the members’ meeting. This decision ultimately proved wise and beneficial for our church. We recently upgraded our hymnal to include both hymns and psalms (Psalms and Hymns to the Living God). My words of advice for younger pastors, especially those who seriously prioritize expository preaching, would be to prioritize the use of a good hymnal and psalter in the life of the local church.
#10: Postponing a Sabbatical Approaching my tenth year as pastor, the Elders and I discussed a plan for a ministry sabbatical. Due to my complex work schedule and responsibilities which include leadership within G3 Ministries, we are still finalizing the details of this plan. A healthy sabbatical can provide needed rest and free up a pastor for ministry planning and writing projects which will ultimately benefit the church as a whole.
#11: Delay in Rewriting the Church’s Constitution and Bylaws Upon returning to pastor my home church, I faced numerous challenges including budgetary issues, church unrest, a lack of trust of leadership, and doctrinal concerns. Regrettably, I did not prioritize the need to revise the governing documents. In hindsight, placing greater importance on this project earlier would have been wiser, as it establishes healthy boundaries for staff functionality and church dynamics. We initiated the project in my tenth year and completed it in year twelve. I have immense gratitude for the Elders’ assistance in producing documents that reflect our church’s identity and the New Testament’s teachings on local church functionality and worship.
#12: Overemphasizing the Southern Baptist Convention Our church, established 181 years ago, predates the Southern Baptist Convention (SBC) by three years. Nevertheless, our church has long partnered with SBC churches. Throughout my ministry, I was heavily invested in the SBC, having been educated at The Southern Baptist Theological Seminary and serving as pastor for three SBC churches, including Pray’s Mill Baptist where I grew up. Over thirteen years, I’ve come to realize that I placed excessive emphasis on exclusive ministry, missions, and church planting within the SBC. As the SBC faced challenges and noticeable decline during the social justice movement, it became evident that a broader approach was needed and separation was inevitable. Pastors within the SBC often know only one model of ministry, but there are effective opportunities beyond the SBC. We are grateful for the G3 Church Network, mission partnership with HeartCry, and educational opportunities with schools such as Grace Bible Theological Seminary and The Master’s Seminary.
#13: Neglecting Emphasis on Genesis In recent months, I’ve immersed myself in studying the book of Genesis. Our church is embarking on a new Bible study series covering Genesis 1-11. I also explored the Grand Canyon this summer with fellow Christian leaders, examining evidence of the flood of Noah’s day recorded in Genesis 6-9 in rock formations. I regret not placing more emphasis on the book of Genesis over the past thirteen years. While I’ve addressed the literalness of Genesis 1-11 through standalone sermons, I’ve underestimated the importance of Genesis and its ongoing cultural attacks. If given the opportunity, I would have guided the church through a Genesis study sooner. The beginning of the Bible holds significant relevance and is consistently challenged in our culture.
If given the opportunity, I would have guided the church through a Genesis study sooner. The beginning of the Bible holds significant relevance and is consistently challenged in our culture.
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Post by Admin on Aug 24, 2023 22:54:18 GMT -5
Two Dangers for the Church: Resisting Reform and Deforming Reformation
JOSH BUICE
The church is in constant need of discernment in order to avoid catastrophic errors that lurk beneath the surface like an iceberg that can take down a ship. More than one church has disbanded because the church split and fractured due to theological and methodological error that sucked the life out of the body of Christ.
The warnings of Scripture highlight the importance of adhering to sound doctrine, testing the teachings against Scripture, and being vigilant against false teachers who lead people astray. By exercising discernment and staying grounded in the truth, the early church could protect its members and preserve the integrity of the Christian faith. That same need exists to this very hour.
Avoid the Error of Deformation Pastoral search teams are known for asking a pastoral candidate what their vision is for reaching the next generation. Sadly, they are often looking for an answer that is filled with statistical analysis and trendy innovation rather than the tried-and-true method of semper reformada.
The phrase ecclesia reformata, semper reformanda (the church reformed, always reforming) became a staple statement during the Reformation era. The church is to be always moving, but moving in the right direction—back to Scripture. As the church is consistently deformed, we must be willing to embrace the principle of “always reforming” in order to get back to the biblical standards. To resist this reformation principle will result in pulling up the anchor and allowing the cultural winds to reek havoc upon the church.
The church is to be always moving, but moving in the right direction—back to Scripture.
There is a prevailing temptation for Christians and church leaders to move away from Scripture to embrace cultural trends in order to allow these cultural winds to lead the church in the direction of relevance and acceptance. Let’s face it, many pastors are craving success and one quick and easy way of validating such success is through numbers. If specific methods are employed within the life of the church and specifically the worship practices of the church—it can often lead to a drastic increase in attendance.
The world, the flesh, and the devil are consistently moving the church away from Scripture. Throughout history, the Church suffered through periods of serious deformation theologically that led to debate and councils which brought the people of God back to Scripture. When the Trinity was under assault by the anti-Trinitarians, a reformation was needed to move back to Scripture that proclaims the deity of Christ and the doctrine of the trinity. This was likewise the case in the 1500s when the church was perverted in form and doctrine by the Roman Catholic Church resulting in the explosive movement known as the Reformation.
To be reformed is more than quoting John Calvin and Martin Luther. The movement of reformation and the principle of reformation are closely connected, but this idea of always reforming is far more than wearing images of the Reformers on your T-shirt or putting the “Five Solas” on your laptop computer case. To be reforming is to be moving back to Scripture. As the world seeks to deform you, your doctrine, and your church—you must be committed to a move (a reform) back to God’s standard in his holy Word.
To be reforming is to be moving back to Scripture. As the world seeks to deform you, your doctrine, and your church—you must be committed to a move (a reform) back to God’s standard in his holy Word.
To resist cultural conformity is one thing, but to admit that your local church needs to be reformed is often difficult as well. Pride will lead a church to avoid reform because it seems like cultural relevance is the path to success when in all reality it’s the pathway to further deformation. Remember, it’s not just the cool kids who need to be reformed away from their cultural relativity. Sometimes old-fashioned traditionalism needs to be reformed too—and that can be one of the most difficult cases to reform because the people think they’re holding the line when they’re really stuck in man-made traditionalism.
Avoid the Error of Formalism There is a tendency among some Reformed churches to press their understanding of reform to extremes where being Reformed becomes a contest to see who can reform the most. Such attitudes show up in Reformed circles and such extremes should be avoided. One such extreme is a formalism approach to the function and worship of the church. Formalism is taking what has been reformed according to Scripture to a new level by adding rules and regulations as a rigid religiosity.
When formalism is embraced as the status quo of worship—it can often quench the Spirit and lead to a checkbox approach to religion. Formalism embraces the regulative principle of worship and the reformation principle of semper reformanda but raises certain theological conclusions and worship methods to imperatives without the slightest degree of flexibility.
For instance, in some circles to be reformed and always reforming involves the women wearing head coverings, weekly observance of the Lord’s Supper, the use of wine in the Lord’s Supper, exclusive Psalmody (or the use of Psalms with a heavy resistance to new hymns or spiritual songs), the use of minimal instruments in worship (with the exclusion of percussion), the use of creeds and confessions, refusing to celebrate or acknowledge holidays within the church, a thoroughly reformed ecclesiology is mandatory, church discipline practiced monthly, a refusal to segment the church with the use of a nursery or classes that might be specifically designed for children’s discipleship (prior to the worship service or on Wednesday), and a resistance against the use of screens for media to display lyrics or sermon notes are just some examples that are hotly debated.
An overly regulated church is like a person who prides himself as a masochist. It’s unnecessary pain that is not mandated by God’s Word. Not only is such formalism dangerous, it likewise leads to a brand of legalism that is deadly.
While each church has the obligation to search the Scriptures and to be governed by the prescriptions set forth in God’s Word—there must be an honest attempt to discern between the prescriptions and the indicatives of Scripture. An overly regulated church is like a person who prides himself as a masochist. It’s unnecessary pain that is not mandated by God’s Word. Not only is such formalism dangerous, it likewise leads to a brand of legalism that is deadly.
Legalism is a technical term that means that a person is adhering to rules as a means of pleasing God in a salvific manner. In short, the keeping of such regulations and rules is part and parcel of a person’s salvation. While this may not be in the fine print or doctrinal standards of a local church—if not guarded against, a church’s reform may lead beyond the borders of reform into legalistic practices that hinder God’s people. There is no semper reformada contest, but there is a serious need to please a sovereign and holy God in how we approach him in worship. Avoid deforming your church’s reformation.
The Need for Wisdom and Patience There is great need for wisdom and patience among God’s people. Before packing your bags and leaving your church because the church isn’t “reformed enough,” ask yourself if your departure is regulated according to God’s Word. I once met a man and his wife who hopped from conference to conference to be fed from the Scriptures because they could not find a church that met all of their checkboxes. They needed a reformed church that mandated head coverings and held to specific reformed theological standards. Needless to say, I encouraged them to join a local church and lay aside certain non-essentials in love.
We must avoid anathematizing people unnecessarily. We must likewise understand the need to admit fault when we have been in error. The use of children’s ministries for the discipleship of young people is not sinful, but refusing to sing the Psalms is a serious neglect and sinful practice that is commonplace in the life of many churches. The church may have flexibility on the practice of head coverings, but there is no room to neglect church discipline. A church may have some room to consider the frequency of observing the Lord’s Supper, but the church must not neglect the observance. A church may be going through a revitalization and season of great reform and may not have a full plurality of elders and people need to exercise wisdom and patience in the process.
If anyone should exude love and patience with one another it should be reformed-minded Christians. Sadly, that’s not always the story among reformed circles. May our Lord remind us from his Word that our God has been greatly patient with us in love as we have grown in our sanctification and knowledge of our great God. As we are reminded of God’s patience with us, may we likewise learn to be patient with one another along the journey of faith which will always involve reforming and being reformed according to sacred Scripture.
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