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