Cold Water Ministry

Mark, in his account of the gospel, highlighted how difficult it is for sinners to understand Christian ministry. This is certainly true of unconverted sinners but it was equally true of the converted sinners in Jesus’ inner circle. In chapter 9, Mark told us that Jesus had instructed his disciples about the humble ministry of the Son of Man (9:30-32). This was not the first time that He told them what He would soon undergo, however, they still failed to appreciate His teaching.

That is apparent because immediately after this they were arguing about which one of them was the greatest (9:33-34)!

In response to their self-centered discussion, Jesus taught them about the true nature of Christian ministry. He told them that service as a slave was the action that was most consistent with greatness. That is to say that the ministry that God identifies with a great person is oftentimes seen as insignificant in the eyes of the world. Jesus said, “Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me” (v. 37).

The truth that Jesus seems to have been communicating is this: even receiving a child in order to minister to that child is equivalent to ministering to Jesus Himself, and even to ministering to the Father! That is the importance of ministering humbly, even to those who have no social standing or political importance. But Jesus went on to give another example. In verse 41 He said that, “whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward.”

The point is this: God’s economy of ministry is vastly different than man’s. The thing that seems to be of little value in man’s eyes is worthy of remembrance in God’s eyes, for what value does a cup of water have in our estimation? It is esteemed lightly and forgotten quickly, yet God does not fail to remember such humble service.

Check your heart, then, Christians, and see if your evaluation of service is in line with God’s. Maybe you feel that God has called you to great things and, if you are a Christian, I assure that God has called you to great things. But the great things that God calls us to may not be the things that we think of as great. Sometimes we bypass simple, humble opportunities to minister so that we can search for dramatic, public opportunities. If our estimation of greatness is based on the visibility and recognition of an act, we have almost certainly forgotten the words (and works) of Christ.

As you look at your life, consider how God has given you opportunities to minister within your sphere of influence. Do not search for the limelight, but rather for the pleasure of God (2 Cor. 5:9), who sees what is done in secret (Matt. 6:1-21). Store up the treasure that lasts forever even if in the eyes of the world it appears to be foolishly unremarkable. God is not duped; He sees the littlest and greatest of actions—and the motivations that underlie them, whether good or bad.

Do not be ashamed to be a Christian water boy, if God has so called you.

--Dean of Admissions

“You are those who justify themselves in the sign of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God.”

                                                --Jesus of Nazareth (Luke 16:15)

Theology and Devotion

It is not uncommon to describe Christian books using one of two adjectives; in our thinking, these books tend to be either devotional or theological. By ‘devotional,’ we mean that these books focus on our relationship with God and especially emphasize the deepening of our communion with Him. Book that are ‘theological,’ on the other hand, are descriptive works that center on the character of God or on His actions in history.

I will argue today that the implicit divide between devotional and theological works is actually nonexistent.

It seems probable that we all know the division between these two categories is artificial. That is to say, I doubt that anyone seeks to build a strong case that there is an absolutely strict division between the two types of writing. Nevertheless, I think that we dichotomize strongly between the two emphases, maybe even to the point that we unconsciously view the two as distinct.

We need to assess biblically about what it means to be devotional or theological in our thinking, speaking, preaching, and writing. What does the Bible say about theology? Theology is the knowledge of God; it is the truth about His character and deeds. All true theology arises from God’s Word. We have been given the task of disseminating that knowledge (Col. 3:16; 2 Tim. 2:2, 4:2).  Because we have the inspired revelation of God in Scripture we are able to think, speak, preach, and write in line with the truth (John 8:31-32, 2 Tim. 3:16-17). We should devote ourselves to knowing God through His Word.

If God’s Word is source of truth, what does the Bible say about devotion? It is at this point that we are able to see the connection between theology and devotion, for the Scriptures inextricably link the two. Consider Jesus’ prayer for Christians in John 17:17, “Sanctify them in the truth; Your word is truth.” Jesus request was for growth in devotion for believers, but He linked that growth to the truth of God’s Word. The primary truth we find in Scripture is theological truth, it is reliable knowledge of who God is. Also, Paul told the Thessalonians that they had turned from false idols to the living and true God (1 Thes. 1:9). In the very next chapter, as he described his reception among them, he said that they had received Word of God as the Word of God, that is, as the truth and not as speculation (1 Thes. 2:13). At the end of that verse, however, he describes the Word of God using this phrase: “…the Word of God, which also performs its work in you who believe.” So Paul links the truth of the word to the working of that word. Our devotion to God is effected by the truth about God.

This inherently makes sense. The same Spirit who teaches us about God (1 Cor. 2:10-16) also brings about the fruit of obedience (Gal. 5:22-25). The idea seems to be that when we know God better, we are more and more enraptured with Him and thus more devoted to Him. God’s loveliness, when it is seen in its true glory (theology), causes us to worship Him more and more fervently (devotion). For this reason, it is impossible to strictly dichotomize the two.

Now, it may be helpful to describe certain works as more devotional in focus, or more theological in purpose, but the two are intimately connected. In order to grow in devotion, we must know God better. As we know Him better, we will be more devoted to Him. Sometimes the most devotional works are the works that describe His character most fully and deeply. Alternately, when we see how we are called to worship and serve our God, we gain an understanding of His great character.

--Dean of Admissions

(Note: if you doubt that theological accuracy leads to devotional fervency, read John Owen.)

Contending For the Faith

Jude wrote to Christians when he desired to describe their common salvation, but as he did so necessity compelled him to change topics. He ended up writing ‘to them appealing that they contend earnestly for the faith’ (Jude 1:3). Though we do not know the specifics of what caused Jude to write with such urgency, we do know how he intended them to respond to his writing.

Jude wanted his audience to fight for truth.

Examining this short letter gives us great instruction about how to live in a day when, from all around us, people are assaulting true religion. One obvious fact from this letter is that whether or not we contend, the Christian faith is being contended against. Jude wrote that certain people had crept in unnoticed into the church (v. 4)! There people opposed the gospel of grace by their libertinism, rejection of authority, and their self-serving attitude (vv. 4, 8, 10-13). Therefore, they will be destroyed in the final judgment (vv. 5-7). Nevertheless, we are to contend against their false teaching now, as we ground ourselves firmly in the biblical gospel (vv. 20-21). We must stand firm in the truth in order to oppose these errors. This is how we contend.

Second, we must contend earnestly. The Greek verb has an intensive preposition as a prefix in order to communicate the fervent nature of our contention. This is no game. This is not the kind of fair-weather fight from which we may take off vacations and holidays. In this life, there is no retirement from this fight. Rather, we must train and agonize over these things. We are called to defend nothing less than the doctrine of salvation, the grace of God and the reality of the Lordship of Jesus Christ, which these false teachers deny (v. 4). This requires training and discipline as we search the Scriptures for ourselves and as we teach others. We must firmly stand against error!

Finally, we must contend earnestly for the historic Christian faith. Jude does not say that we just fight for the sake of religion generally, nor even for faith as a principle divorced from truth, but that we contend for “the faith which was once for all handed down to the saints” (v. 3). This is the expression of Christianity as it is given in the Holy Scriptures—it has only been handed down once for all. This means that we are not bound to the actions and teaching of the early church in the following centuries, however helpful that teaching may be. We ground ourselves on the historic Christian faith, recognizing that in the apostles and their close associates we have the authorized spokesmen of God.

When we fight for the gospel, then, let us contend zealously and with great diligence for the historic faith of the Bible. Our warfare will be pursued in earnest in this life—but that is not our end. We look forward to the great day when we will stand before our Lord, “blameless with great joy” (v. 24). May He grant us success in our defense of the gospel!

--Dean of Admissions

Seminary and Sleep

The Bible has a surprisingly large number of things to say about sleep. From narratives (remember Samson) to theological passages (1 Thes. 4:13-18) to matters of praxis (Prov. 19:23), sleep is an important part of Scripture. It is also a fundamental part of our humanity—almost every person sleeps for 6 to 8 hours every night.

But how should a seminarian think about sleep? Seminary often creates challenges in the schedule of many students because it must be balanced with other high priorities: ministry to one’s family, ministry in the church, and a vocation. Seminary classes rarely require an equal amount of effort each week—a paper due at the end of the semester may necessitate greater labor as the semester progresses.

Mercifully, we serve the God who never sleeps (Psalm 121:4). We are not called to imitate His transcendent needlessness, but rather to look to Him as the source of our strength. First, then, seminarians should rely upon the Lord as they sleep. David, as he penned Psalm 4, was keenly aware of the fact that God had set him apart for Himself, and would hear his prayer (v.3). Psalm 4 is about David’s trust in God in the midst of hardship, and how God’s faithfulness enabled him to rest easily at night (Ps. 4:8). Seminarians, like David, should rest well in faith, knowing that God has perfectly provided for the needs of His children. Worrying and losing sleep over projects or problems is not honoring to God, but dishonoring. Rely on the Lord, then, and sleep in peace!

Second, seminarians should always seek to obey and fulfill the will of God. We must recognize the fact that our hard labor is not able to change God’s will. In Psalm 127, Solomon writes that dominion is granted to God’s chosen servant (v.1), and that even our most fervent striving is not able to fight against His plan (v.2). In light of that, he says that God gives His children even sleep (or even in sleep) (v.2). Seminarians must labor in line with the will of God, having sought Him in prayer and in the Word. Submit to God’s plans for the church so that you may experience the blessing of sleep, while His enemies labor fruitlessly against Him.

Third, seminarians must not love sleep. In the book of Proverbs it is written that we must not love sleep or we will become poor (Prov. 20:13). In God’s Word it is equally true that we cannot accomplish anything against God’s will, even by sleepless labor, and that God will use our labor for the effecting of many things, whether great or mundane. Though we do not have sovereign power to change reality (Ps. 127:1-2), we nevertheless are tasked with enacting the will of the Lord in creation. If we love sleep then we have failed to understand the high calling that God has granted us. Sleep, though it is a blessing from God, is not to be loved apart from Him. Our need for sleep demonstrates our neediness, so we must sleep some—but at the same time we must guard against laziness! Ill effects come to those who set their affections on the things of the world.

Finally, seminarians must be willing to give up sleep as it is necessary. Paul demonstrates this truth as he told the Corinthians that he had been through ‘many sleepless nights,’ which was an emblem of his service to the church (2 Cor. 11:27). Though Paul recognized that he relied upon God for everything, he was also willing to sacrifice his own comfort for the sake of the gospel. The same thing might be required of you during your time in seminary—and certainly afterwards. Ministry does not always crop up during scheduled business hours, so we must be willing to make our bodies our slaves (1 Cor. 9:27), dying to ourselves to serve others. We should consider sleep to be optional sometimes so that we may serve the church or suffer for the gospel.

Sleep is a wonderful gift of God, but it must not be abused. We should rely upon the Lord and upon His revealed will, not loving the things of this world but rather giving of ourselves for the sake of Christ’s name. This is as true in seminary as it is in the rest of our Christian life. May God grant us a healthy perspective on sleep!

--Dean of Admissions

The Power of God

Paul was not ashamed of the gospel—that much is clear from his life. But what was it that drove Paul to such bold proclamation? In his letter to the Romans, he provides the answer to that question:

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Rom. 1:16).

What was it about this gospel that propelled Paul forward in obedience to a very difficult calling?

First, the gospel is God’s power. The gospel came from God. He brought it about because of His great glory (Rom. 15:9) and because of His great love (Rom. 5:8). The gospel originated from God, was carried along by Him, was brought to completion by God the Son, and is being worked out in the church by God the Spirit. It is God’s power that was on display when sinners were elected, and it is His power alone that is seen in justification, sanctification, and glorification. Everything comes from God!

Second, the gospel is a display of God’s power. The might of the Almighty is clearly seen in the true gospel. His ability to do what is extremely difficult (1 Peter 4:18) is on display by saving sinners. Paul highlights this aspect of God’s power when he shows that both Jews and Greeks (Gentiles) can be saved by the gospel. The gospel is effective for all those who believe, whether a person is a genetic descendant of Abraham or not.

Finally, he said that it was the power of God for salvation. The salvation that he was speaking about was salvation from the wrath and just condemnation of God. God justly condemns sinners to final punishment—yet in the gospel, God has a means to pardon and accept ungodly sinners as if they had never sinned, and to do so without contradicting His own justice (Rom. 3:21-26). This is truly miraculous! Salvation of this nature is unimaginable apart from the work of God in Christ—no mere human could have brought about salvation of this kind for himself, much less for an entire company of people!

For these reasons, Paul was not ashamed of the gospel. He knew that in serving the Christian churches he was serving God Himself, and that by administering the gospel to lost and dying sinners, he was being used by God to powerfully save them from death! Praise the Lord for the gospel, and may He cause the beauty of His salvation to compel us to boldness. He is worthy of no less.

--Dean of Admissions

The Gospel in the Fabric of Life

God has provided His Word for us, and that Word is beautifully simple. The whole Bible has the ‘flavor’ of documents that were written by average people, though they were people through whom the Spirit worked extraordinarily. Obviously the content, structure, and language of the Bible are inspired and, therefore, infallible; from the broadest sweep of historical reporting to the smallest aspect of diction, everything is perfect as God intended it to be.

At the level of human authorship, though, God used people whom were relatively normal. This is reflected in the fact that the good news about God’s Messiah was often described with analogies and metaphors that were taken from everyday life.

Paul describes the union between a husband and wife as parallel to the relationship between Christ and His Bride, the church (Eph. 5:22-33). Marriage is such a common occurrence in life that, obviously, all of his readers would have seen it.

Likewise, Matthew and Luke can make use of a wedding feast to describe the time when Christ returns to reign and to put down all of His enemies (Matthew 25:1-13, Luke 12:35-36).

Likewise, Paul describes how we should act as children toward our Father (2 Cor. 6:18).

Likewise, preaching the Word is described with the analogy of sowing crops (Mark 4:1-20).

All told, the Scriptures come to us in terms that are easy to understand, even if the concepts behind those terms are difficult to grasp (2 Peter 3:16). God’s Word is beautifully written and constructed so that even though the most brilliant theologians can never plumb its depths, a child can still grasp its language. Today, be grateful that God used illustrations from the fabric of life so that we can understand His Word. He is good!

--Dean of Admissions

Bondage in Freedom

The New Testament is full of wonderful paradoxes. The King has come (Matt. 2:2) and His reign is not yet fully realized (Matt. 25:31). The Kingdom of God is at hand (Mark 1:15) and we should pray that it comes (Matt. 6:9-10). Jesus reveals God (John 1:17-18) and He hides Him (Mark 4:10-12).

One of the most familiar paradoxes is that of the freedom and slavery of Christians. In one sense, Christians are set free from sin (John 8:34-36) only to be enslaved to God (Rom. 6:22). Christians are both free and enslaved (Paul plays with this idea in 1 Cor. 7:22); both are true at the same time. How does this work out practically in our daily lives?

Christians have been set free from the ruling principle of sin in their lives—sin no longer has dominion over them (Rom. 6:4). They have been transferred out of the kingdom of darkness and into the kingdom of light (Acts 26:18, Col. 1:13). This does not mean that they no longer commit sins (cf. 1 John 1:8), but only that sin no longer dominates them entirely. Now they are able to obey God, which was impossible before (Rom. 8:7-8). The Spirit of God enables Christians to put sin to death (Rom. 8:13), to wait for the hope of righteousness (Gal. 5:5), and to bear godly fruit (Gal. 5:22-23).

The freedom is that they may now serve God, having been set free from captivity to Satan (2 Tim. 2:24-26). What is the bondage that exists in our lives?

Principally, we are bound by the weakness of those whom we serve. Paul says that in matters of conscience we should live in such a way that we do not offend the conscience of the weakest brother or sister in our current setting (cf. 1 Cor. 8:9-13). It is not that eating or abstaining from a certain food commends us to God (1 Cor. 8:8), but that if we cause a brother to stumble we sin against Christ. In this way, we are bound to avoid certain things at certain times (1 Cor. 10:27-29) or to avoid them as a principle (1 Cor. 8:13). These are sweet bonds that build up the church, but we are bound nonetheless.

Paul also wanted to ensure that our general freedoms as Christians are not used to advance our own sinful pleasure. In Galatians 5:13 he said, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.” Peter said the same thing: “Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God” (1 Peter 2:16). Now that we have been set free from the law of sin and of death (Rom. 8:2), we should not delight in sinning but rather in serving God and others. God calls us to sweet slavery to Himself, not because we are compelled to by some external law, but because we are His children and we delight to do His will (John 14:15; 1 Pet. 4:2; 1 Cor. 6:19-20; 2 Cor. 5:9, 5:14-15, 6:18-7:1).

--Dean of Admissions

Reformation Day, 2011

Post tenebris, lux indeed!

October 31^st, 1517 was the date that Martin Luther nailed his 95 theses to the church door in Wittenburg, Germany. That event is normally use to mark the beginning of the Protestant Reformation and, as such, the first step in a journey that would lead the church out of it’s Babylonian captivity from Roman darkness and superstition. October 31^st is often celebrated as Reformation Day, a day when churches look back to the Reformers to commemorate their lives and actions.

The question I want to consider today is this: is it right for us to celebrate the Reformation in this way? Consider the following facts:

1.) The human heart has a terrible tendency to idolatry and unlawful worship of persons (e.g. 1 Co. 1:12)

2.) Part of the Romish error was the worship of ‘saints,’ which the Reformers rightly believed was ungodly.

3.) The Reformers themselves took measures to make sure they were never worshiped after their deaths—John Calvin was buried in an unmarked location so that no one could ever take a pilgrimage to his grave.

In light of this, does not the celebration of Reformation Day strike against the Bible and the attitude of the Reformers themselves?

In short, my answer is, “No.” Certainly we must be very cautious in examining our motives when we celebrate the lives of these Christians, and we must guard against any ungodly exaltation of them, but the celebration of the day is not unlawful. Here are two reasons why.

First, we are not celebrating the men themselves. If anything, the Reformers themselves admitted that they were nothing, that they had no special wisdom or skills that made their labors effective. They uniformly attributed the Reformation to the work of God’s Spirit by the instrument of the His Word. When we celebrate the Reformation, what we are celebrating is the work of God in delivering His elect children from the dark chains of soul-killing heresy. This deliverance is really like the victories that God won for His people in the Old Testament. God’s people are His instruments, and any good that comes about through them ultimately reflects on the good character of God (Phil. 1:11). When we celebrate the Reformation, we are celebrating God, not men.

Second, the Scriptures calls us to remember our leaders. Hebrews 13:7 says, “Remember those who led you, who spoke the Word of God to you; and considering the result of their conduct, imitate their faith.” This does not mean worshiping our leaders, whether current or past, but rather imitating them as they imitated Christ (1 Cor. 11:1). We can rightly rejoice in what God has done in our leaders, showing honor to those whom God established in authority over us (cf. 1 Thes. 5:12-13). We do not look back at the Reformation as the ‘golden era’ by any stretch of the imagination, but we look forward to God reforming our lives everyday as well just as He did in the Reformers. We can be encouraged by their God-given strengths and learn from their failures, so long as we interpret our every action and motive by the Word of God.

By celebrating this day, we remember the work of God on behalf of His elect in generations past, and we long that God would do a similar work in our day, knowing that reformation begins first in ourselves. May He reform us, our churches, our cities, and our country!

Happy Reformation Day—Soli Deo Gloria!

--Dean of Admissions

Does the Bible have a High View of Man? Part 2

The question we posed last time was whether or not the Bible has a high view of man. I argued that the Bible does present a high view of man because we are mad in God’s image, because of the incarnation, and because of redemption. There are two other elements in the Bible’s presentation of humanity that reflect a high view of human beings.

Fourth, then, is the fact that the Bible has a high view of sin, therefore it has a high view of man. What does it mean that the Bible presents a high view of sin? The Bible does not present sin highly in the sense of presenting it favorably, but in the sense that sin is always described with the utmost sobriety. Sin is no laughing matter, nor is it to be taken lightly (cf. 1 Sam. 15:32-33). From the very beginning of Scripture to the very end, sin is responsible for the fall of mankind into every sort of debased wickedness—and man is responsible for his sin. Sin is serious enough an issue that God’s greatest creation—man and woman—were cast out of the very presence of God after they had once enjoyed His fellowship!

Even more, God judges sin to be worthy of death because it is rebellion against Him. Sin is so serious an issue in God’s eyes that God sent His own Son to bear the penalty for the redeemed so that they could be saved (see point 3 in the last post). Humans are responsible for sin. We often judge an artist by the greatest work that they accomplish and in the case of humankind, sin is like a twisted masterpiece of hatred and evil. If man is capable of such great evil, he is truly a magnificent creature indeed. Animals, though they demonstrate the effects of the fall, are not capable of such moral evil. Human beings, on the other hand, are responsible for the evil that they perpetrate. This is a high view of man.

Fifth and related to the point above, and maybe most surprisingly, heaven and hell are indicators of the Bible’s high view of humanity. The Bible teaches that all humans will spend an eternity in one of two places, either in heaven where they enjoy the perfect fellowship of God in worship, or in hell where they undergo eternal, conscious punishment. This is not a popular teaching in our day but it is biblical nonetheless. In any case, heaven and hell rely on a high view of man—otherwise both are unjust.

What I mean is that all humans are appointed to an eternal end, one of either infinite bliss or indescribable torment. These ends are the results of the decisions that we have made in this life—what we do is so important that it will determine our state forever. Eternity hinges on the decisions that we make in time. This is not to say that we can save ourselves by our own obedience to God (cf. Rom. 3:19-24). If humans had been left to themselves entirely, no one would ever enter heaven because no one would ever please God (cf. Rom. 8:6-8). Because of the lofty nature that God has given us, we would have been eternally condemned because that is the punishment that is consistent with the enormity of our sin. Man is capable of such great evil that it warrants infinite retribution (in temporal scope).

It is not those who affirm the biblical doctrine of hell, then, that have a low view of man. Rather, it is those who deny hell who in fact have a low view of man. The Bible treats humanity with monumental responsibility because of the extremely high nature with which God has endowed us. That is not something to be taken lightly!

--Dean of Admissions

Does the Bible Have a High View of Man? Part 1

For a number of reasons, biblical anthropology can be a difficult subject to study. Many other doctrines are dependent on a right understanding of who we are as human beings (e.g. issues of sin, incarnation, etc). Because men are made in the image of God, what we posit about them also reflects (or contrasts) the nature of God (cf. Jas. 3:9-10). We also have a vested interest in being accurate in our anthropology because it describes us—whatever we conclude about human beings we are concluding about ourselves!

The question is, then, does the Bible present a low or a high view of mankind?

Some scholars want to argue that the Bible presents a very low view of man because humans are described as morally debased. Certainly there are stories and didactic passages that seem to present human nature as a stew of evil desires—but is it fair to say that that is the only way that men are described?

Other writers argue that the Bible has a very high presentation of humans because they are made in the image of God and because they are the focus of His redemptive efforts. Even a quick perusal through the Bible yields information about men who walked with God (Gen. 5:22-24), who honored Him in incredible ways (Gen. 22:1-18), who sought after God’s own heart (1 Sam. 13:14). So it seems that there are both favorable and unfavorable presentations of human beings in the Bible.

But the question remains unanswered—is this a high or a low view of humanity?

I will argue that the Bible has a very high view of mankind—even though humans are presented as morally depraved. There are a number of indications of this truth.

First, humans are presented as being made in the image of God. In fact, the entire creation account presents humans as very important and highly blessed creatures. Out of all creation, only humans are made by God in His own image (Gen. 1:26-27). After each 24-hour period of creation, God decreed that what He made was good, but after the creation of humans God says that His creation is “very good” (Gen. 1:31). In addition, all other creation was placed under the care and dominion of humankind (Gen. 1:28). This is a very positive view of humanity.

Second, Jesus Christ Himself took on human flesh—even being born of a woman (John 1:14, Gal. 4:4). While this was an act of condescension (Phil. 2:5-7), it nevertheless demonstrates that there is nothing innately sinful about being a human. That is to say, sin is not integral to the ‘structure’ of every human being—even Adam and Eve lived without sin for a time. In any case, Christ’s incarnation revealed the gracious yet high value God placed on His children. This high value is not placed on all of His creatures who fell (cf. Heb. 2:14-18, esp. v.16).

Third, and related to point number 2, the very act of gracious redemption shows that humans are presented as important. Only the death of the Son of God could pay for the sins of God’s children (Eph. 2:13-16; Heb. 10:4/10-14), yet God sent Him to die for them. Christians are the object of God’s eternal kindness (Eph. 2:7) and His beneficence to them is demonstrated incontrovertibly by the death of Christ on their behalf (Rom. 8:32). It is in the realm of humanity that God’s glorious plan of salvation is worked out. This explains the righteous deeds of saved individuals—God was at work in them (Phil. 2:12-13, Heb. 13:21). In mankind, the powerful Spirit of God can display the glorious grace of God by causing otherwise rotten sinners (Rom. 3:9-18, 8:5-8; John 15:4-5) to bear the fruit or righteousness, thereby glorifying God (Phil. 1:11).

All these demonstrate that the Bible presents a very high view of man, but there is more to be said on the matter. Tune in next time!

--Dean of Admissions

Ministry to Youth, Part 2

How does the Bible describe ministry to youth? One significant passage is Psalm 78, where Asaph describes his commitment to instruct children in the way of the Lord. Here are a few insights from the passage.

Asaph said that he (and those with similar commitments) would not conceal the truth about God from children (v. 4). In addition, he said that he would “tell to the generation to come the praises of the Lord.” The content of the lessons that they taught young Israelites focused on the nature of God, specifically on His “strength and His wondrous works” (v. 4). In the modern era, youth lessons in many churches tend to focus on moralizing and bare history. Instead, we ought rather teach our young people about who God is. This involves interaction with history, but at a different level than simply remembering facts.

In verse 5, it is clear that instructing youth in this way is a command of God, not merely optional. What Asaph sought to institute was not an idea that originated in his own mind, but it came from the very mind of God. God’s purpose in commanding this was that the young Israelites would come to know Him (v. 6). In order to honor the Lord with our lives and our ministries, we must minister to youth—it is one of His commands in Scripture.

Asaph also makes it clear that the goal is not merely knowing God in the mind, that is, not merely a factual knowledge about God, but also knowing God in the heart—an experimental, saving knowledge of God (v. 7). The intent of educating our children about the character of God is that, through the work of the Spirit, by the truth of the Word, God would give them saving faith in Him (Jas. 1:18, 1:20; John 3:3-8, 6:63; 2 Cor. 3:17-18). Our intent in ministry should be to see children place their faith in God for His glory (Rom. 15:8-9) and for their good (Eph. 2:4-10).

Children will understand the character of God and, if He is willing, will be saved by faith in Christ when they have a solid understanding of the Scriptures. For this reason, Asaph launches into a lengthy description of God’s self revelation to Israel—seventy-two verses in total! History is crucially important in this psalm because it is not just any tales from the past, but it is God’s history as it appears in the pages of Scripture. Asaph, under the inspiration of the Spirit, restated the content of the word-act revelation that God had previously inspired for Israel. Through the acts of God and the inspired interpretation of those acts, it was possible for the people of God to understand who He was. The same standard should exist for our youth today. We need to teach them about who God is through what He has done, specifically what He has done in Christ. History matters!

Finally, it is important to note that vocational ministers are not solely responsible for the gospel education of youth. In fact, they are not even the primary instructors of children! Rather, Paul commanded that fathers to bring the children up in the fear and admonition of the Lord (Eph. 6:4). Youth ministry in the church should be done in partnership with parents, with fathers taking the lead role in teaching children about the character of God.

--Dean of Admissions

Ministry to Youth, Part 1

“Why is it important to have a gospel ministry to youth?” is a question that is asked too infrequently in our day. In its place, people often ask “Is it even worthwhile to have a gospel ministry to youth?” The trend in the modern ‘church’ in America is to entertain youth with games, to stuff them with sugary snacks, and then to ‘painlessly’ insert a short time of ‘Bible teaching’ while the children catch their breath. This is not gospel ministry—in fact, it is questionable if this qualifies as ministry at all.

The problem is not with games or sugary snacks, it is not with fun or entertainment, it is with wrong priorities. When children are presented with ‘church’ as a place where they go to relieve their restlessness or their appetite for treats, it shrinks to a place where they expect their needs to be catered to. In short, ‘church’ of that sort becomes man-centered. When that happens, we can expect to see souls damaged rather than saved by grace.

The question is still pressing: “Why is it important to have a gospel ministry to youth?” I believe that there are at least three reasons why ministry to youth of every age is extremely worthwhile, and even more so, it is vitally important.

First, it recognizes the value of human souls. Every human being will exist forever, being held in existence by the God who created them. Every human soul is precious, then, and should be treated with the utmost diligence and respect. Our primary concern for others should center on their knowledge of and response to the gospel, regardless of their age, and this includes children. Teaching youth in regard to godliness not only benefits them for their childhood, but for the rest of their lives (and for the life to come, cf. 1 Tim. 4:7-8, 6:19). If we spend time spiritually ministering to adults, why would we not also do so to youth?

Second, ministering to youth reflects the responsible stewardship of what God has providentially entrusted to us. If God has given us children of our own or has brought their parents into the church, they are part of the stewardship for which we are responsible. We cannot save them, of course, but we can lovingly treat them as we would treat any unbeliever. In a special way, we have an opportunity to preach the gospel and live it out before the offspring of believers. This can be done consistently and constantly. If God has brought them into our care, who are we to treat them carelessness?

Third and finally, youth ministry is precious because it looks to the future glory of Christ as it will be seen in the church. When God’s glory is the motive, we are truly free from unhealthy expectation (like snacks and games) and we can serve them in the best way possible. Again, we are not guaranteed that every child will be converted, but it is almost certain that some will be. By ministering to children and teenagers we are working for the kingdom of God as it will exist in the future. The pastors, deacons, missionaries, and godly parents of the future are all children today. If our communication of the gospel is the means used for converting one of these saints, then the spiritual house of God is one living stone closer to completion (1 Peter 2:5)! By serving children today, we may work to enhance the future kingdom of God, and thus work to display His glory even more magnificently in the world.

Lay a strong foundation, then! Look to those youth whom God has sovereignly placed in your context of ministry, and seek to preach the gospel to them. Only God can draw a sinner to Himself (John 6:44), but He uses the ministry of His servants to do so (Rom. 10:13-17, 2 Tim. 2:10). Since that is the case, serve Him diligently and wisely, so that His kingdom may advance through all the earth, and in every generation—even those that have yet to come.

--Dean of Admissions

The Meaning of the Cross

The image of a cross is common in our society. We see it on bumper stickers, necklaces, buildings, and wall art. We are inundated with images of the cross as a universal symbol of Christianity; even many cults that have derived from Christianity seek to use the symbol.

Given the regularity with which we see it, do we really think about what that symbol represents?

Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:23-24). Normally, we think about the cross as a symbol of self-denial, and so it is. Even Jesus said that his followers must deny themselves—but the cross is much more than just a symbol for self-denial.

As the author to the Hebrews explained what Christ did on the cross, he summed up the Lord’s work by saying that He ‘tasted death’ (Heb. 2:9). The cross was not first and foremost a place to experience self-denial—it was a place of death. The cross was an instrument of killing, a tool for execution. Only those who were condemned to die experienced the cross.

Ponder that truth for a moment. What Jesus called his disciples to was death via the cross. There are three things we should think about when we consider the cross.

First, the cross is an implement of death. The cross was designed to end the life of everyone who was hung upon it. No one experienced the cross unless they were to be killed.

Second, execution by means of crucifixion entailed an agonizing death. These executions oftentimes took hours to complete, if not longer. People who were crucified experienced untold pain as their life slowly ebbed from their bodies. When you think about the cross, think about sheer agony.

Finally, the cross represented shameful death. It was a punishment reserved for the worst of criminals. As an example of how crucifixion was viewed in the ancient world, Cicero said that even the mention of crucifixion was unworthy of a Roman citizen or a free man (1). Paul demonstrates this same attitude in Philippians 2:8.

The cross had a visceral effect on people in the first century, but it does not seem to have such an effect today. Whether because of mere lack of consideration or because of sin, we seem to have forgotten what the cross was all about, what Jesus endured in his body, and what He called his disciples to. How do we understand the proper depth of meaning that the first churches associated with the cross?

Maybe the best way for us to grasp this idea is to make a simple association in our minds. If you want to know how people in the first century thought about someone being killed by crucifixion, we can draw a simple parallel: it is similar to the way you would feel about someone being killed with a wood chipper. The cross is a wood chipper! Nothing else in our day fittingly represents the gruesome, agonizing, destructive power of the cross as an instrument of death.

Think about it: what would you do if Jesus had said, ‘If anyone would come after me, let him deny himself and take up his wood chipper daily and follow me’? That is in effect what Jesus called his disciples to.

What about you? When you see the image of the cross, do you react as if it were a wood chipper? If not, maybe you need to recover the biblical depth of meaning that was associated with this gruesome tool of death. Following Jesus as Lord entails self-denial, self-sacrifice—and the willingness to die an agonizing death for the sake of His name. Will you take up your cross and follow him?

--Dean of Admissions

(1) Cicero, In Defense of Rabirius. Quoted by John R. W. Stott in The Cross of Christ, p. 30.

Stumbling Blocks

The Bible issues harsh warnings against causing another person to stumble into sin. One such cautionary statement is found in Matthew 18:7 where the Lord said, “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!”

Jesus proclaimed woe upon any person who became a ‘block’ of stumbling; any person whose actions or presence provides an open door for sin is one such ‘block.’ There are grave consequences for leading another person into sin. Consider Matthew 18:6, where Jesus said it would be better to have a heavy millstone hung around your neck and to be drowned in the depth of the sea than to cause a believer to stumble. Those are sobering words!

Examine your life, then, and see if there is any way that you act as a stumbling block in the life of another. There are at least three possible ways we may be a ‘block’ of stumbling.

First, our actions can provide an open door for another to sin. If you treat another person with constant harshness, you are providing a challenging situation that might make it easy for them to sin. You do not cause them to sin (cf. James 1:14-15), but your actions may create a scenario in which they give into the sin in their heart. Also, by failing to rebuke someone, you might make it easier for them to persevere in their sin. In any case, we must watch that our actions do not cause others to stumble.

Second, our example might cause others to stumble. It is sad that our disobedient actions may serve as an example for our brothers and sisters who, then, because of their own weakness, give in to the temptations of the flesh. Yet, that is the world in which we live. Our sin can have unintended consequences—we do not know how a particular instance of sin might influence another person. In all that we do, we must make sure that our example does not make us a block of stumbling to another!

Third, our worldview might cause others to stumble. When we have an unbiblical view of sin or of temptation, we can draw others into a wicked mindset. If a trusted person says that a particular action is not sinful, we are more prone to do that action—even when the Bible clearly marks it out as sin. We must constantly strive to ensure that we are being Christ-centered and Bible-minded when we describe the world so that we do not label darkness as light and vice versa. By failing to have a truthful analysis of the world, we might entice others to sin.

What should we do when we encounter stumbling blocks, when we are tempted to engage in a sinful action? Jesus also gives a very shocking command in Matthew 18:8-9. He said that even if a member of our own body caused us to stumble, we should be willing to perform a radical amputation so that we would avoid sin. This statement shows the great danger of sin; the fact is that sin can lead to such trauma that we ought rather be crippled than engage in it!

Christians—beware of being a stumbling block to the family of Christ. When you encounter such blocks of stumbling, fight against sin in the strength of the Spirit! Set your priorities in line with Kingdom of God so that you have a right perspective when you are tempted. In doing so, pray that God will give you grace to persevere in trials and know that He is faithful (1 Thes. 5:23-24).

--Dean of Admissions

Bearing Burdens

In the life of a church, there will be many sad instances of sin in the members of the body. Given that Christians still struggle with desires of the flesh (Gal. 5:17) as those desires wage war against the Spirit (Rom. 7:23), it is obvious that Christians will both sin and be sinned against at various times. In some ways, it is easier to describe the biblical response to our own sin than the biblical response to being sinned against.

Thankfully, God has not left us without instruction in this matter. Paul instructed the Galatians in parallel circumstances, and we should heed his commands. He said:

“Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ.” (Galatians 6:1-2)

Whenever someone is caught in sin—Paul even says in any sin—the Spirit-minded Galatians were to restore such a person, and to do so with gentleness. This is a very difficult calling for the church to fulfill because it requires the individual members of the body to love the offender. Each Christian has to lay aside whatever personal vengeance he might want to enact and instead restore the offender to fellowship (cf. also 2 Cor. 2:6-8).

It is challenging for us to lay aside grievances in order to restore someone who has trespassed. Even more challenging, however, is restoring that trespasser with gentleness. This truly is a high calling, since it calls for an attitude that is beyond what human nature is capable of. Yes, even pagans may appear to forgive and restore those who trespass, but only the Holy Spirit can bring about true forgiveness with an attitude of gentleness (cf. Gal. 5:19-23). Doing so is contrary to our normal, fleshly desires.

Paul does not end his instructions there, however. He adds another command that seems incredibly difficult when we have been sinned against. Instead of rubbing the other person’s nose in their sin (what is called ‘being historical’), Paul commanded the Galatians to look to themselves! He reminded the Galatians that they are not above temptation, and that if they are not careful, they may stumble as well. How humbling!

Yet Paul goes on! His final command might seem the hardest for us to fulfill. He said in verse 2, “Bear one another’s burdens.” This statement shows that Christians, when they have caught a brother in sin, must not attack that person—but serve them. Does not that seem like a reversal of what is fair?

How can God call us to restore a trespasser, and not only to restore that person, but to do so with gentleness? On top of that, how can God justly call us to then go and serve that person, bearing their burden?

He can call us to do that because that is what He did for us in Christ. When Paul issued this command, it was squarely in line with the gospel that he proclaimed. God’s instructions to us are parallel to what He had already done—consider 1 Peter 2:24: “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.” We will never atone for anyone’s sin, of course, but we do have a restorative role to play in the context of the church when someone sins. God’s command to us is that we serve those who seem utterly unworthy of our service. In gently restoring trespassers and bearing their burdens, we will give a testimony to the gospel itself.

When we are sinned against, we must respond with grace. Penitent trespassers are to be handled gently, with great grace, as if they were a worthy lord and as if we were their servants! This command can be difficult to stomach, at least until we remember the gospel. The gospel is the foundation for this command, and if we remember that, I believe we will have the strength to fulfill the law of Christ. May God give us the ability to do so!

--Dean of Admissions

Motivation for Heavenly Meditation

“If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set you minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God.”

                                         —The Apostle Paul, Colossians 3:1-3

I believe that every Christian experiences seasons of spiritual difficulty and discouragement, when God seems to retreat behind the dark clouds of Providence or when temptations feel overwhelming. In these seasons, the world’s deceptive appeal seems to shine brighter than ever (Mark 4:19, Heb. 3:13), and heavenly life appears dim and distant from reality. Even seminary students, who are privileged regularly to study the Bible and theology, feel the great weight of the sinful flesh working on a finite mind. What can we do to correct our thinking during these challenging periods of our lives?

Mercifully, God has given us a remedy. Paul, in Colossians 3, instructs the church regarding their thought life.

What Paul told these Christians is instructive for us as well, so that whenever we struggle to correct our thinking we can apply the same truths in the same way. These few verses give us great encouragement as we fight the battle for our minds. Notice how Paul instructs these Christians.

First, what he said is based on the gospel. His statements are conditioned on the acceptance of the gospel: “If you have been raised with Christ….” The commands that he issues are only applicable to Christians, because only through the gospel can one die and still have life—and heavenly life at that! In fact, these instructions only make sense for those who have counted gain in this life as loss so that they may know Christ (cf. Phil. 3:7-9). What Paul tells them is based on the best possible news, namely that their future hope of existence (and their current existence) is securely guarded “with Christ in God” in the heavenly places.

Paul reminds them of the great encouragement that exists in the gospel because of what God has done for them in Christ. This helps us as Christians when we are discouraged or downtrodden because it places our focus on the glory of God as it is displayed in Christ. In all circumstances we can look to the riches of God’s grace which are given in Christ, and we can know that no suffering can take away the hope we have in Him.

Second, what Paul said was based on reality. The things he told these Christians were true at the moment that he wrote them; the blessings were not just coming in the future, but they were already possessed by the Colossian church. Christ was, at that very moment, seated with God in the heavenly places, interceding for His saints (Heb. 7:25). In addition, the Christians in that church had died! More importantly, they had new spiritual life and vitality in Christ, who was their life (Col. 3:4).

These same things should compel us to set our minds on the heavenly realities because they are so much more important than our earthly circumstances. These heavenly realities also have immediate implications for how we live here on earth, as Paul makes clear in verse 6 and following. God has great grace and love for His children, and that love is on glorious display in the gospel. Remembering these things will help to correct any fallacious thinking that creeps into our minds.

Finally, as we see throughout the Bible, what God promises His children is not the removal of difficulty but the grace to overcome even the greatest opposition. This is evident because Paul does not say that God will make it easy for them to resist the appeal of ‘what is on the earth,’ but instead he gives them a lofty command with spiritual reasoning. The fulfillment of these commands will be brought about by God’s strength so that as the Colossians bear the fruit of righteousness, all the glory will be given to God (cf. Col. 1:10-11, Phil. 1:10-11). This was true even in Paul’s own life (cf. 2 Cor. 12:7-10). In the midst of Paul’s trials, God gave him spiritual strength by setting his mind on spiritual realities in the gospel (Gal. 2:20, Phil. 3:7-11).

Christians—be encouraged! God has given you a rich resource to offset the deluding influence of the world. God has given you His own Word so that you renew your mind constantly, fighting against the natural tendencies that plague us. Heed Paul’s command—set your mind on the things above, where Christ is. Set your minds on the gospel; set your mind on reality as it exists in Christ. In doing these things, rely on God, and see if He will not grant you strength to persevere in even the most severe affliction.

He is good—set your mind on Him!

--Dean of Admissions