Always Reforming, Part 2

“Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.”

                                     —the Apostle Paul, 1 Tim. 4:16

As a corollary to what we said last time, that we must patiently bear with those who struggle against sin, we must also affirm that we are touched with the same sinful tendencies. It is for this reason that the New Testament contains warnings against carelessness in keeping our own souls, such as the one listed above. What was at stake in our teaching, Paul said, is the very salvation of our souls.

We must realize that there is only one, narrow path of salvation but that there is an abundance of ways to go astray. Even under the leadership and teaching of the apostles there were people in the church who eventually went astray (cf. 1 Cor. 5:3-5, 1 John 2:19). Even among the twelve disciples of our Lord by His foreknowledge and providence there was one who went astray (John 6:70, 17:12). The point is that we must be on guard against our own deceitful hearts.

The Lord works on others through progressive sanctification and growth in grace (2 Peter 3:17-18) and, in the same way, He works on us progressively. The expectation of the New Testament authors is that individual Christians will grow progressively more holy as they live longer in Christ (John 15:2, 2 Cor. 7:1, Heb. 12:4-14, etc). We must be aware that the Lord is operating in the same manner on our own hearts, minds, and emotions.

This should greatly protect us against spiritual pride, for if we are aware of our own growth and our own ever-present trespasses then we will humbly serve those brothers and sisters who, like us, need an ever-gracious Savior. When we see accurately the need for constant reformation in our own lives, we will be gracious in bearing with the progressive reformation of those around us.

Additionally, this truth about our God should help us be diligent in the fight against sin. Though God is sovereignly and solely in control of our sanctification (Heb. 13:20-21, John 15:5, Phil. 1:6/2:13), He has chosen to work imperceptibly through our will as He sanctifies us (Phil. 2:12). This means that when God has chosen to ramp up sanctification in the life of one of His children, the only visible result will be fervent desire in their will and the visible fruit in their life. If we yearn for greater holiness, then, we should not sit back and ‘wait’ for God to work, but just the opposite. Paul told the Philippians to work out their salvation with fear and trembling because (or for) it was God who was at work in them both to will and to work.  He expected them to apply themselves to the task because God was at work in them! Likewise, we should diligently apply ourselves to growing in Christ. In this way, we will be always reforming for the glory of God and for our own joy.

“…not lagging behind in diligence, fervent in spirit, serving the Lord…”

                                      —the Apostle Paul, Romans 12:11

--Dean of Admissions

Always Reforming, part 1

Part of Paul’s regular affirmations to the churches is that at the beginning of our new life in Christ, there is a radical change in the actions of each Christian. It is for this reason that he can exclude those who practice blatant, outward sin from the Kingdom of God (1 Cor. 6:9-10, Gal. 5:19-21, Eph. 5:5-6). The idea is something like this: those sinners whom God saves, though they are real sinners, are changed by God through the Spirit so that they no longer live in their same, old manner of life (1 Cor. 6:11, Gal. 5:16-17/22-25, Eph. 5:7-10).

A necessary corollary of this truth is that growth in the Christian life proceeds by true, constant, perceivable advancement in holiness. Though Christians are fully, completely, eternally justified in the eyes of God by the work of Christ (Rom. 5:1, 8:1), they still struggle against their sinful flesh (Rom. 7:14-24, Gal. 5:17). Even the apostle himself had to admit that nothing good dwelt within him, that is, in his flesh (Rom. 7:18).

It is from these ideas that our spiritual ancestors recognized the idea that each Christian and, therefore, each Christian church, would be always reforming. Though we have perfect standing before God in Christ, our real state is that we are still sinful. In the words of the Reformers we are simul iustus et peccator—at the same time justified and a sinner. God does not leave us in our sin, however, He changes His children (John 15:1-5). We call this sanctification.

This is one way that God makes His glory shine in His children, by conforming them ever more and more to His splendid character (2 Cor. 3:18). If we affirm this, however, we must also affirm that there is much in every Christian that is, by nature, not glorious at all. In fact, our sin is rebellion against God whose glorious character we deface.

For this reason, it is crucial that we consistently apply the truth of the perpetual reformation of each Christian and each local church. If we expect perfection of others, we are sinfully pretending that they are flawed while we are not. If we expect perfection of local churches, we are sinfully pretending that they are backwards while we are righteous. I’m not saying that we should discard standards for individuals (e.g. 1 Tim. 3:2-12) or for churches (Gal. 1:2-6), but rather that we must be gracious and forgiving of the faults of others.

One paradox of the Christian life is that we must abhor what is evil (Rom. 12:9) and lovingly restore repentant evildoers (Gal. 6:1-2). No pastor, seminarian, brother, or sister is perfect in this life—that must wait for the life to come (Heb. 12:23, Rev. 21:27). Every earthly church is imperfect because churches consist of fallen men and women who, though indwelt by the Spirit of the omnipotent God, still fall regularly into sin.

We must strive to constantly reform our own lives and to edify our family in Christ—but we must also bear graciously with them when they trespass the laws of our God. We must be consistent as we apply the truth of the constant reformation of God’s people. He has graciously borne with us, and we can do no less.

--Dean of Admissions

God's Standards

Mark recorded an interesting set of historical events for us in Mark 10:13-27. What these verses teach us about ourselves and about God is extremely simple, yet piercingly profound.

Mark related that Jesus welcomed children to Himself in order to bless them. This seemingly elementary act is absolutely packed with significance about the character of God. The disciples, in contrast to Jesus, had tried to prevent the children from coming to Him. In response, Jesus became indignant with the disciples for their interference. This account shows us that Jesus is a welcoming and tender Savior—even those who appeared most insignificant are counted worthy of salvation in God’s eyes.

But that is not all that we learn about God. In fact, we also see that God has standards for those whom He saves. Jesus, in the midst of His rebuke of the disciples, said, “Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all” (Mark 10:15). This demonstrates that God, though He is an exceedingly willing Savior, does not prima facie save all sinners. God, without being discriminatory in the least, saves a certain type of person.

God does not save people based on race, age, intelligence, beauty, or wealth. The standard by which people enter the kingdom is based on humility.

If we wish to enjoy the refreshing, merit-granting but not merit-based grace of God, we must come to Him like a child—like an insignificant, unworthy, lowly child who bears nothing to enhance His position. If we do not receive the Kingdom of God like a child, Jesus assured us that we will never enter it at all.

The text continues to portray God’s character in verses 17 to 27. Mark highlighted God’s willingness to receive sinners by recording a rejection story. That is to say, what we see about God is that He is happy to save sinners but that He does so on His own terms. The next story after Jesus welcomed the children is that of the rich, young ruler. Mark tells us that Jesus loved this haughty and undeserving man; that Jesus lovingly communicated the gracious standards of God’s Kingdom and that He told him of the one source of salvation, namely, Himself (Mark 10:21).

Yet the account ends unhappily for the man, for he was not willing to give up his temporal, fading wealth to receive the glorious privilege of being a child of God. He was, we can say, enslaved to his own wealth. The barbs of his own riches were deeply planted in his heart and he could not break free. He did not want to be free—the only thing that held him back was his own sinfulness (Mark 4:18-19). He was not willing to receive the kingdom as a child. Such people as this, God will not save.

God is a gracious and willing Savior—the only Savior (cf. 10:27)—but He saves sinners on His own terms. He will not tolerate idolatry in the heart of those who serve Him; either He will purge that idolatry out of the heart of His true children, or He will cast away those who are falsely His (Heb. 12:10-11, John 15:2, 1 John 2:19, Matt. 7:19-23).

Come to Jesus, then, all who are weary and seeking rest! Come to receive a kingdom that cannot ever be earned! Come as a child, put faith in Christ, repent from your sins—and He will welcome you! But you must also know that if you come haughtily, thinking you have something with which to enrich God, or if you come clinging to your idolatry, God will turn you away. God is a gracious Savior—but not one without standards. In truth, He saves always on His own terms, for He is the holy and worthy God.

--Dean of Admissions

“No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.”

                                                                              —Jesus of Nazareth, Matthew 6:24

Evangelism

Evangelism may be one of the least popular activities of the church in this age. Whether unbelievers veer toward secularism or pluralism, few people are willing to tolerate the proclamation of the gospel. Why is that?

For secularists, the gospel of Christ is dependent on an ancient and, thus, unenlightened tradition. Secular thinking demands freedom from these ‘silly old wives-tales,’ as long as that freedom conforms precisely to the gospel of Darwin as expressed by the most recent scientific fad. Secularists are unwilling to face the reality of an invisible God, a virgin birth, the incarnate Christ, and bodily resurrection, therefore they flatly reject Christianity. Having some ‘uninformed’ Christian proclaim the truth of these backwards-sounding doctrines is not viewed favorably by many people in our day.

On the other hand, for pluralists, the Christian gospel is extremely narrow and exclusive and, therefore, it appears to be intolerant and prejudicial. Preaching the gospel requires a person to tell others that they are wrong, and that they are living in sin. Intolerance and speaking about sin happen to be two cardinal sins of our age; so few pluralistic thinkers will sit idly by while a Christian describes the exclusory salvation of the Bible.

Yet it is for these very reasons that evangelism is so necessary in our day. Our age, like every age before, must be radically confronted by the gospel of Christ—earlier eras of human history were no friendlier to the claims of Christ. It has never been socially acceptable to proclaim the cross of Christ or justification by faith. Even an examination of the Old Testament shows that those who preached the true doctrines of God were often persecuted!

Secularists must be confronted with the absolute truth of the Creator God, the One who sustains their very bodies and minds and who sovereignly rules their destiny. They must be confronted with notions of blood sacrifice, substitution, and worship of an invisible Deity. The cross will offend them. Pluralists must encounter the radical holiness of God, the unity of truth in Him alone, and the absolutely exclusive claims of Christ.  The cross will offend them.

What we must realize is that confrontation is at the heart of evangelism, but that it is a blessed and beneficial confrontation. Unless sinners are confronted with the reality of the gospel they cannot be saved. God must fundamentally change the heart of an unbeliever in order to save their soul, and this heart-change takes place by the Spirit, through the proclamation of the Word (Ro. 10:17, 1 Pet. 1:25). To confront people with the difficult realities of the gospel is loving (Mark 10:21).

Be encouraged, then, to preach the gospel to those around you, even if it means engaging them with the hard truths of Scripture. God is good to use our proclamation for the salvation of sinners—but we must be faithful to preach, even when it is unpopular.

--Dean of Admissions

New Year Resolution

Making resolutions can be a very helpful tool in the Christian life. Jonathan Edwards made resolutions to assist himself in growing in Christ. If you have never made resolutions, maybe this year would a good time to start. Here is a suggested resolution for the new year.

“Do not be deceived, God is not mocked; whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.”

—Paul the apostle, Galatians 6:7-8

Resolved, this year, to sow more and more to the Spirit every day of my life. I resolve to worshipfully pursue God’s Kingdom and His righteousness by the means He has provided, namely, by relying on the Spirit of God, by meditating on the Word of God, by obeying the commands of God, by preaching the gospel of God, and by fellowshipping with the people of God.

I resolve to conform my mind to God’s revealed will by evaluating my world according to God’s economy, by putting to death what is hateful to God in my flesh, and by actively and consciously seeking to please God in all that I do. I resolve to center my life on God in Christ through the gospel, so that my obedience is performed out of trusting love of God and not out of the mercenary desire for merit.

I resolve to labor in God’s fields, sowing the Word at every opportunity so that God may be magnified and that others may experience the joy of eternal life as well. I resolve to live as salt and light so that men will praise God who is invisible.

I resolve to sow to the Spirit every day through my thoughts, actions, words, and intentions so that God may be foremost and first in my life and so that His supremacy over all creation may be manifest in my small sphere of influence. I resolve to sow to the Spirit every day, so that I may look forward with great eagerness to the eternal life that is promised by God to all those who have faith in Christ. Come, Lord Jesus!

--Dean of AdmissionS

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.)