Friday, June 01, 2007
This Week in Calvinism - June 1, 2007
Saturday, May 26, 2007
"POMO"-Sexuality in the Church
In ecclesiastical news, the United Methodist Church has installed the Rev. Drew Phoenix as pastor of St. John's United Methodist Church in Charles Village, Maryland. Why is that a problem? Well, until recently the Rev. Phoenix was known as the Rev. Ann Gordon. You see, while Methodists allegedly draw the line with non-celibate gay clergy, they have no rules dealing with transgendered ministers.
"This is about more than me," said Phoenix. "This is about people who come after me, about young people in particular who are struggling with their gender identity. I'm doing this for them."
Phoenix went on to say, "The gender I was assigned at birth has never matched my own true authentic God-given gender identity, how I know myself. Fortunately today God's gift of medical science is enabling me to bring my physical body in alignment with my true gender."
Well, first, it isn't science that determines gender. Historic Christianity links physicality and gender. God creates man and woman and assigns distinctive biological traits and gender roles (see Genesis 1 and 2). It is we who turn this inside-out with our misguided and sinful conceptions of the alleged fluid and subjective nature of sexual identity. Such gender confusion is called an "abomination" in Scripture (Deut. 22:5).
Is there any doubt that we are living in an era of sexual and gender confusion? In our post-modern mind, we ourselves determine what it means to be man and woman, to be human. The Author of creation is cast aside as the goddess science is enthroned and worshipped, even in the "church."
Of course, such a thorough-going rejection of Genesis 1 and 2 begins by tossing aside biblical prescriptions concerning church leadership. That Rev. Ann was shepherding St. John's before becoming the Rev. Drew was simply a necessary first step in undermining biblical authority.
The wholesale rejection of biblical manhood and womanhood within the culture has largely been accepted within the institutional church. Having swallowed the egalitarian presuppositions of the Enlightenment, Christians routinely deny that there are in fact God-ordained sexual roles.
Take as one example the leadership of Willow Creek Community Church, one of America’s largest and most influential evangelical bodies. In January, 1996, John Ortberg, then a teaching pastor at Willow Creek, authored a position paper distributed to staffers at the Illinois mega church. Mr. Ortberg wrote that on the issue of gender equality, the church "has sought to insure an appropriate level of consensus on this issue with new staff members" in order to avoid a divisive environment that "would be destructive to authentic community and effective ministry." Ortberg goes on to say that "when the Bible is interpreted comprehensively, it teaches the full equality of men and women in status, giftedness and opportunity for ministry."
Christians who aren't embarrassed by their Bibles might beg to differ, and can claim the authority of the Apostle Paul:
The elimination and obliteration of distinctions between the sexes is rooted in rebellion against God's order. Indeed, such egalitarianism denies the very principle of order and attempts to arrange creation on its own terms. Equality thus becomes a philosophical and religious faith that demands the fidelity of every individual and institution. And since "conservative" evangelicals have been loath to do battle with the egalitarian ethos in our homes and churches, why are we surprised at the confusion endemic in our culture?
Where are the pastors, teachers and evangelists who will have the courage to proclaim the full counsel of God and call this confusion what the Bible deems it--an "abomination"? Where are the teachers who will call the doctrines of equality and radical individualism what they are—heresy?
"This is about more than me," said Phoenix. "This is about people who come after me, about young people in particular who are struggling with their gender identity. I'm doing this for them."
Phoenix went on to say, "The gender I was assigned at birth has never matched my own true authentic God-given gender identity, how I know myself. Fortunately today God's gift of medical science is enabling me to bring my physical body in alignment with my true gender."
Well, first, it isn't science that determines gender. Historic Christianity links physicality and gender. God creates man and woman and assigns distinctive biological traits and gender roles (see Genesis 1 and 2). It is we who turn this inside-out with our misguided and sinful conceptions of the alleged fluid and subjective nature of sexual identity. Such gender confusion is called an "abomination" in Scripture (Deut. 22:5).
Is there any doubt that we are living in an era of sexual and gender confusion? In our post-modern mind, we ourselves determine what it means to be man and woman, to be human. The Author of creation is cast aside as the goddess science is enthroned and worshipped, even in the "church."
Of course, such a thorough-going rejection of Genesis 1 and 2 begins by tossing aside biblical prescriptions concerning church leadership. That Rev. Ann was shepherding St. John's before becoming the Rev. Drew was simply a necessary first step in undermining biblical authority.
The wholesale rejection of biblical manhood and womanhood within the culture has largely been accepted within the institutional church. Having swallowed the egalitarian presuppositions of the Enlightenment, Christians routinely deny that there are in fact God-ordained sexual roles.
Take as one example the leadership of Willow Creek Community Church, one of America’s largest and most influential evangelical bodies. In January, 1996, John Ortberg, then a teaching pastor at Willow Creek, authored a position paper distributed to staffers at the Illinois mega church. Mr. Ortberg wrote that on the issue of gender equality, the church "has sought to insure an appropriate level of consensus on this issue with new staff members" in order to avoid a divisive environment that "would be destructive to authentic community and effective ministry." Ortberg goes on to say that "when the Bible is interpreted comprehensively, it teaches the full equality of men and women in status, giftedness and opportunity for ministry."
Christians who aren't embarrassed by their Bibles might beg to differ, and can claim the authority of the Apostle Paul:
If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God's church?) He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap. Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be the husband of but one wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus (I Tim. 3:1-13).
The elimination and obliteration of distinctions between the sexes is rooted in rebellion against God's order. Indeed, such egalitarianism denies the very principle of order and attempts to arrange creation on its own terms. Equality thus becomes a philosophical and religious faith that demands the fidelity of every individual and institution. And since "conservative" evangelicals have been loath to do battle with the egalitarian ethos in our homes and churches, why are we surprised at the confusion endemic in our culture?
Where are the pastors, teachers and evangelists who will have the courage to proclaim the full counsel of God and call this confusion what the Bible deems it--an "abomination"? Where are the teachers who will call the doctrines of equality and radical individualism what they are—heresy?
Aaron Wolf on Church Growth
In the June issue of Chronicles: A Magazine of American Culture, Aaron Wolf offers up part two of his analysis of the church growth movement. His essay primarily focuses on Rick Warren, and the influence of management guru Peter Drucker on Warren's "methods" of church-growth and evangelism. Wolf concludes that the hubris inspiring Warren's approach to ministry is not something new or unique, but is a manifestation of the heresy of "Americanism," defined as the perspective that "we are the terminal generation, that we are special on the stage of world history, that everything must conform to our vision of ourselves."
Anyone having even a passing familiarity with "conservative evangelical Protestantism" is familiar with the malady described by Wolf.
More: “How in the world did Saint Patrick evangelize all those Druid priests and clan chieftains without a mission statement? After all, history and tradition tell us that he walked around preaching and performed an occasional miracle. But how did he know what his mission was? And then, there are purpose and strategy and vision—all three which cannot be left to chance, if today’s business and Church-growth experts are right….
What, exactly, drew the Irish to Patrick? Was it the thrilling promise of a miracle? Did Patrick pass out vellums advertising a Three Night Life-Changing Crusade? “Watch Snakes Vanish, Before Your Very Eyes!” Did he carefully compose relevant, contemporary music (so as not to frighten away the hipster Celts) for singing “The Breastplate”? “Ooh, ooh, ooh, the splendour of fire!/Whoa, oh, oh, the flashing light’ning! [Repeat 6x’s.]” Did he speak to their felt needs, urging them to trade in all of their cares, anxieties, and their depression for a relationship with Christ?
And how did he ensure that those he persuaded to make Life-Changing Decisions to keep coming to church? Did he create special ministries for Celtic youth, for young Irish families, for the mothers of Preschoolers? “Today, after mass, Pastor Pat will be talking with the Nifty fifties about living with osteoporosis.” Or “Irish Youth in Service (IRIS) will be having its annual God-Hain bonfire this Saturday night. (Parents, please: No devil masks.)”
No, Patrick preached. He evangelized (“gospelled”) as he went, wherever he went. He did not have a mission statement: He had the Great Commission. He did not have marketing techniques: He had the Holy Ghost, the word of God, and his ordination. He did have slick music or a “relevant message”: He had the Body and Blood of Christ, the stern rebuke of God’s Law, and the promise of the forgiveness of sins”
Anyone having even a passing familiarity with "conservative evangelical Protestantism" is familiar with the malady described by Wolf.
More: “How in the world did Saint Patrick evangelize all those Druid priests and clan chieftains without a mission statement? After all, history and tradition tell us that he walked around preaching and performed an occasional miracle. But how did he know what his mission was? And then, there are purpose and strategy and vision—all three which cannot be left to chance, if today’s business and Church-growth experts are right….
What, exactly, drew the Irish to Patrick? Was it the thrilling promise of a miracle? Did Patrick pass out vellums advertising a Three Night Life-Changing Crusade? “Watch Snakes Vanish, Before Your Very Eyes!” Did he carefully compose relevant, contemporary music (so as not to frighten away the hipster Celts) for singing “The Breastplate”? “Ooh, ooh, ooh, the splendour of fire!/Whoa, oh, oh, the flashing light’ning! [Repeat 6x’s.]” Did he speak to their felt needs, urging them to trade in all of their cares, anxieties, and their depression for a relationship with Christ?
And how did he ensure that those he persuaded to make Life-Changing Decisions to keep coming to church? Did he create special ministries for Celtic youth, for young Irish families, for the mothers of Preschoolers? “Today, after mass, Pastor Pat will be talking with the Nifty fifties about living with osteoporosis.” Or “Irish Youth in Service (IRIS) will be having its annual God-Hain bonfire this Saturday night. (Parents, please: No devil masks.)”
No, Patrick preached. He evangelized (“gospelled”) as he went, wherever he went. He did not have a mission statement: He had the Great Commission. He did not have marketing techniques: He had the Holy Ghost, the word of God, and his ordination. He did have slick music or a “relevant message”: He had the Body and Blood of Christ, the stern rebuke of God’s Law, and the promise of the forgiveness of sins”
Friday, May 25, 2007
This Week in Calvinism - May 25, 2007
Friday, May 18, 2007
This Week in Calvinism - May 18, 2007
Friday, May 11, 2007
This Week in Calvinism - May 11, 2007
Friday, May 04, 2007
This Week in Calvinism - May 4, 2007
Sorry. Not much happening here in Calvinism this week, but here's what's happening elsewhere...
Joshua Hitchcock has some excellent tips on how to attack Calvinism effectively. A must-read for every Arminian, Falwellian, and Canerite.
Dr. David J. B. Trim, professor of history at Newbold College, England, writes of the violent struggle between Catholics and Calvinists in the 1500s.
Guy Davies, a Welsh Calvinist preacher living in "exile" in England, explains why he is a Baptist. (I plan on explaining why I am a Baptist sometime in the near future.)
Caleb Kolstad reflects on Baptists and Calvinism.
Dave Hunt continues to believe that man has the power to undermine God's divine plan.
Brent Thomas, Teaching Pastor and Elder at Grace Community Church in Glen Rose, Texas, responds to Garrison Keillor's faulty understanding of Calvinism.
Protect yourself and your loved ones from the harmful effects of online Calvinism with Net Finney 2...now with TULIP Control!
Calvin College purchases a rare copy of John Calvin's book Congrégation sur l’élection éternelle de Dieu. "The book was printed in Geneva in 1562 by Vincent Bres and only five libraries in Europe are known to own it and none in the United States."
Friday, April 27, 2007
This Week in Calvinism - April 27, 2007
I thought it would be nice to have a regular feature for the five or six people who actually read this blog. I'm calling it "This Week in Calvinism," and it will feature links to other sites, news stories, or blog posts that deal with...yes, you guessed it...Calvinism. So, without further ado, here's what's happening this week in Calvinism...
Tim Challies explains the concept of limited atonement, or, as many of us like to call it, "particular redemption."
An unfortunate homeschooler has a problem with John Piper's "false teaching."
Gene Cook Jr. has a great audio clip of Jerry Falwell calling preachers like John MacArthur, Alistair Begg, and John Piper heretics.
Jennifer Brost, author of How I Suffered from My Theology, thinks that God has no purpose for pain and suffering, but that He "allows pain to happen against His will." She also thinks that Calvinism is "the fatalistic type of thinking that led her to despair."
Author and radio entertainer Garrison Keillor has a mistaken view of Calvinism and bizarrely equates it with the Cult of Bush.
Explore Geneva's Calvinist heritage...
...and visit the International Museum of the Reformation.
If you're tired of "the melancholic sterility of the Calvinism and of the Protestantism," then Jean H. Charles invites you to come to Haiti "and enjoy the ecstatic rituals of the collective joys that will keep your psychiatrist away."
According to Barbara Ehrenreich, Calvinism helped spur on the "mass epidemic of depression" that broke out in the 1600s.
Thursday, April 26, 2007
In Defense of Christian Hedonism
This morning, I ran across a blog post that was praising an article by Craig W. Booth entitled "God Is Most Glorified...When?" The article is an attempt to paint John Piper as a false teacher for promoting the concept of "Christian hedonism," which he sums up in the phrase "God is most glorified in us when we are most satisfied in Him."
I can't help but wonder if Booth and the blogger he so impressed have ever heard John Piper speak or have ever read anything he has written. For one thing, in their attempt to shred his philosophy they immediately overlook the two little words "in us." I think it is inarguable that God certainly is most glorified in us (in our lives) when we are most satisfied in Him.
What do we think God wants? Are we supposed to go through life as sour-faced suffering servants? Does it bring God pleasure when we begrudgingly perform our Christian duties with no desire to be happy and fulfilled?
"These things I have spoken to you, that my joy may be in you, and that your joy may be full" (John 15:11). That's Christian hedonism in a nutshell. We are to find pleasure in the Lord. He should be the source of our joy. And if we are "most satisfied in him," who do think is the one giving us that satisfaction?
Jesus says in John 6:35, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst." Why does he say that? Because Christ is the only one who can satisfy.
If we're supposed to take issue with the phrase "God is most glorified in us when we are most satisfied in Him," then what are we to do with the commands to be happy and satisfied in the Lord? Psalm 37:4 says, "Delight yourself in the Lord, and he will give you the desires of your heart." In Psalm 100:2 we read, "Serve the Lord with gladness! Come into his presence with singing!" In doing so, are we not fulfilling the commandment to "love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind" (Luke 10:27)?
The concept of Christian hedonism isn't that difficult to understand. As Piper notes, it is nothing more than "stating an ancient, orthodox, Biblical truth in a fresh way."
I can't help but wonder if Booth and the blogger he so impressed have ever heard John Piper speak or have ever read anything he has written. For one thing, in their attempt to shred his philosophy they immediately overlook the two little words "in us." I think it is inarguable that God certainly is most glorified in us (in our lives) when we are most satisfied in Him.
What do we think God wants? Are we supposed to go through life as sour-faced suffering servants? Does it bring God pleasure when we begrudgingly perform our Christian duties with no desire to be happy and fulfilled?
"These things I have spoken to you, that my joy may be in you, and that your joy may be full" (John 15:11). That's Christian hedonism in a nutshell. We are to find pleasure in the Lord. He should be the source of our joy. And if we are "most satisfied in him," who do think is the one giving us that satisfaction?
Jesus says in John 6:35, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst." Why does he say that? Because Christ is the only one who can satisfy.
If we're supposed to take issue with the phrase "God is most glorified in us when we are most satisfied in Him," then what are we to do with the commands to be happy and satisfied in the Lord? Psalm 37:4 says, "Delight yourself in the Lord, and he will give you the desires of your heart." In Psalm 100:2 we read, "Serve the Lord with gladness! Come into his presence with singing!" In doing so, are we not fulfilling the commandment to "love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind" (Luke 10:27)?
The concept of Christian hedonism isn't that difficult to understand. As Piper notes, it is nothing more than "stating an ancient, orthodox, Biblical truth in a fresh way."
Wednesday, April 25, 2007
Sam Waldron Responds to John MacArthur
Sam Waldron has begun a series of posts on his blog in response to John MacArthur's preemptive attack on amillennialists. Here's the introduction:
- I am going to try something new over the next couple of weeks in this blog. I have just now named it "blog a book." I am responding to MacArthur's recent introductory sermon at the 2007 Shepherds' Conference. You can help me write this response by your comments and input. So here goes with Chapter 1. ...
Thursday, April 19, 2007
Why I'm Addicted to "The Narrow Mind"
If you haven't already done so, check out "The Narrow Mind" with Gene Cook Jr. I admit that I'm an addict. I subscribe to the podcast via iTunes and check in every day to see what's new. Ask me why I like it and I suppose I could talk about his in-depth interviews, his knowledge of God's Word, his desire to spread the Gospel, his stance on presuppositional apologetics, his appreciation for fine cigars, and so on. But I'll keep it short and sweet: the real reason I like "The Narrow Mind" is because I have one--and it's nice to know that I'm not alone!
Wednesday, April 18, 2007
The Law Does Not Sanctify
When we received the gift of salvation by grace alone through faith alone, were we set free from the curse of the law only to be commanded to return to the law in order to be sanctified? Some seem to think so.
I recall a blog post by Chris Ortiz at Chalcedon.edu bemoaning the fact that "[s]anctification by the law of God is not likely to be heard within the padded sanctuaries of the mega-church." Well, I would hope that sanctification by the law of God is never heard in any church.
"Sanctification by the law" presents a huge problem for believers. It creates a conflicting message. It makes no sense to condemn justification by works and then turn around and promote sanctification by works. That which is powerless to justify is just as powerless to sanctify. Sanctification comes by grace through faith (Acts 26:18, Hebrews 10:10) and is the ongoing work of the indwelling Holy Spirit (2 Thessalonians 2:13, 1 Peter 1:2).
This is not antinomianism by any stretch of the imagination. I believe the law serves the same purpose it always did: it reveals sin. It exposes to the light of truth that which we seek to keep hidden. It shows us just how powerless we are to save ourselves. It also condemns us. As Paul writes in Galatians 3:10, "For all who rely on works of the law are under a curse; for it is written, 'Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.'"
Sin and the law go hand in hand. Indeed, "sin is not counted where there is no law" (Romans 5:13). But Paul reminds us that sin no longer has any dominion over us, since we are "not under law but under grace" (Romans 6:14).
Thanks to the cross, we have "died to the law through the body of Christ" (Romans 7:4). More to the point, Christ, the only one capable of satisfying the requirements of the law, "redeemed us from the curse of the law by becoming a curse for us" (Galatians 3:13).
So, how then are we to live? We are told to "serve in the new way of the Spirit and not in the old way of the written code" (Romans 7:6). In short, it is the Spirit that sanctifies (2 Thessalonians 2:13, 1 Peter 1:2). The fruit of the Spirit "leads to sanctification and its end, eternal life" (Romans 6:22).
It is only by the power of the Holy Spirit that the law is fulfilled. Paul explains in Romans 13:8-10: "Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, 'You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,' and any other commandment, are summed up in this word: 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law." He reminds us again in Galatians 6:2 when he says, "Bear one another's burdens, and so fulfill the law of Christ."
Note the emphasis Paul places on love. With Christ as our focus, we cannot help but love. But if we believe that sanctification come through obedience to the law, then the law becomes our focus, and it is impossible for us to love our neighbor and bear one another's burdens if our attention is on living up to the law and meeting its requirements. That's an impossible task. However, if we rest in what Christ has already accomplished for us, then we are free to live a life of love as ones who have truly been redeemed from the curse of the law.
What this means is that we will not be able to boast except in the Lord Jesus Christ, "who became to us wisdom from God, righteousness and sanctification and redemption" (1 Corinthians 1:30-31). The result is that God alone receives the glory.
I don't know about you, but I find that to be one of the most blessed truths in all of scripture. Soli Deo Gloria!
I recall a blog post by Chris Ortiz at Chalcedon.edu bemoaning the fact that "[s]anctification by the law of God is not likely to be heard within the padded sanctuaries of the mega-church." Well, I would hope that sanctification by the law of God is never heard in any church.
"Sanctification by the law" presents a huge problem for believers. It creates a conflicting message. It makes no sense to condemn justification by works and then turn around and promote sanctification by works. That which is powerless to justify is just as powerless to sanctify. Sanctification comes by grace through faith (Acts 26:18, Hebrews 10:10) and is the ongoing work of the indwelling Holy Spirit (2 Thessalonians 2:13, 1 Peter 1:2).
This is not antinomianism by any stretch of the imagination. I believe the law serves the same purpose it always did: it reveals sin. It exposes to the light of truth that which we seek to keep hidden. It shows us just how powerless we are to save ourselves. It also condemns us. As Paul writes in Galatians 3:10, "For all who rely on works of the law are under a curse; for it is written, 'Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.'"
Sin and the law go hand in hand. Indeed, "sin is not counted where there is no law" (Romans 5:13). But Paul reminds us that sin no longer has any dominion over us, since we are "not under law but under grace" (Romans 6:14).
Thanks to the cross, we have "died to the law through the body of Christ" (Romans 7:4). More to the point, Christ, the only one capable of satisfying the requirements of the law, "redeemed us from the curse of the law by becoming a curse for us" (Galatians 3:13).
So, how then are we to live? We are told to "serve in the new way of the Spirit and not in the old way of the written code" (Romans 7:6). In short, it is the Spirit that sanctifies (2 Thessalonians 2:13, 1 Peter 1:2). The fruit of the Spirit "leads to sanctification and its end, eternal life" (Romans 6:22).
It is only by the power of the Holy Spirit that the law is fulfilled. Paul explains in Romans 13:8-10: "Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, 'You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,' and any other commandment, are summed up in this word: 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law." He reminds us again in Galatians 6:2 when he says, "Bear one another's burdens, and so fulfill the law of Christ."
Note the emphasis Paul places on love. With Christ as our focus, we cannot help but love. But if we believe that sanctification come through obedience to the law, then the law becomes our focus, and it is impossible for us to love our neighbor and bear one another's burdens if our attention is on living up to the law and meeting its requirements. That's an impossible task. However, if we rest in what Christ has already accomplished for us, then we are free to live a life of love as ones who have truly been redeemed from the curse of the law.
What this means is that we will not be able to boast except in the Lord Jesus Christ, "who became to us wisdom from God, righteousness and sanctification and redemption" (1 Corinthians 1:30-31). The result is that God alone receives the glory.
I don't know about you, but I find that to be one of the most blessed truths in all of scripture. Soli Deo Gloria!
Saturday, April 14, 2007
Hang Together, Not Separtely
God does not leave His people defenseless in the world. He sends a comforter and counselor in the Holy Spirit, we have the assurance of Christ’s righteousness imputed to our account, the peace which flows from the Gospel, and the sword of God’s infallible Word.
We also have the people of God living together in the church. Our brethren provide love and encouragement, not to mention the occasional rebuke, preaching the Gospel to us in word and deed.
I discovered this truth again recently in the seemingly innocuous closing words of First Peter. The beauty of Holy Scripture is that even in the ostensibly banal and trite there are nuggets of gold and great wisdom.
Consider I Peter 5:12-14: “By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. Greet one another with the kiss of love.”
The theme of suffering and tribulation is a consistent subject throughout I Peter. He was writing to Christians scattered throughout Asia Minor who were undergoing persecution. Moreover, they would face greater strife in the near future. Peter desired to see them live well in the face of trouble. His hope was that suffering would serve as an iron, melding the people of God together rather than ripping them apart.
And it is crucial that Christians learn to handle suffering. Suffering is certain, it will happen. “Beloved do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you” (I Peter 4:12). Whether physical suffering associated with the slow decaying and dying of our bodies, grief connected to watching our family and loved-ones suffer, problems stemming from sin—our own and others, we will in fact suffer. We may struggle not merely with physical maladies, but also emotionally—the pangs of loneliness or despair, worry or anger, feelings of inadequacy or condemnation, etc. Faith in Christ will not protect us entirely from struggle or difficulty. "Man who is born of woman is of few days and full of trouble” (Job 14:1). Suffering is certain, and how we handle it has consequences, temporal and eternal.
Think for a moment of the parable of the sower (Matt. 13:1-9, 19-23:
"A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. He who has ears, let him hear…When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty."
The “seed” was sown on three types of soil. First, there is good soil that produces a yield of 30, 60, and 100-fold. Then there is rocky soil where the seed immediately springs up, but it has no established root so when persecution and trouble come it is followed by falling away. Likewise there is soil that is filled with thorns. Those thorns are the worries and anxieties of this life that choke out the word so that it does not bear fruit. In short, if we don’t know how to handle worries and afflictions, we will not persevere as believers.
Throughout the letter, Peter has been comforting his readers with the truth of the Gospel by emphasizing their standing before God. But in his closing greeting he shows that growing strong through suffering requires standing with other saints.
The fact that we are not merely suffering alone, but together, should give us hope and buttress our faith during a time of trouble. Moreover, it is not merely believers in local bodies, but believers all over the world. Peter says that we should be spurred to resist by the fact that “the same kinds of suffering are being experienced by your brotherhood throughout the world” (v. 9).
Peter is saying that throughout the world believers are undergoing similar trials and similar stresses. And like soldiers going to war, we are not suffering and battling alone, but are fighting the devil with our spirit-filled brethren.
I was reminded of this truth reading Dave Black’s blog recently. In his April 2nd entry, Dr. Black posted pictures of evangelists serving in Ethiopia. These brethren are suffering and being persecuted for their faithfulness, and yet they face trials with “supernatural, Spirit-given joy and exultation.” The lives of these brethren are a living apology for the transforming power of Christ’s redemption. And though I have never met these men, nor Dr. Black, they are my brothers and sisters in Christ with whom I will spend eternity, and I if I love them as my brethren (which is the mark of a believer), I must support them in whatever way that I can via gifts of money and intercession.
Peter also commends “Silvanus,” who we know as Silas. He calls Silas a “faithful brother.” Silas likely carried Peter’s letter to these churches as a means of encouraging them. He was also with Paul on his second missionary journey where he faithfully taught and encouraged many churches. For his faithfulness he suffered beatings, hardship, and even imprisonment. When Peter says “stand firm” in the grace of God, he was in the company of a man who had done just that and could serve as a worthy example.
Peter also sends greetings to the churches of Asia Minor from, “She who is at Babylon, chosen together with you sends you greetings.” Peter is using Babylon as something of a code name to protect believers in Rome and he is also attempting to communicate the wickedness associated with the enemies of God by comparing the Roman regime to Babylon. But he is also speaking of a real group of Christians gathered in Rome. Even there in the middle of “Babylon” existed a group of believers linked with churches throughout the world in the great cause of the Gospel.
There was also Mark, who Peter calls his son. He wasn’t a physical son, but a son in the faith. Mark, who was so afraid of persecution that he had earlier abandoned Paul and Banabas, had grown into a faithful and godly man, ready to endure hardship for the cause of God’s Kingdom
Peter closes by saying, he “written briefly to you, exhorting and declaring that this is the true grace of God” and encouraging them to “Greet one another with the kiss of love”
In other words, extend the peace and love of Christ to your brothers and sisters. Peter has been emphasizing suffering, and he is encouraging us to go through trials together rather than individually. In our suffering, God is often preparing us to help others during their time of stress and difficulty. Our aim is to comfort one another, support one another and spur one another on to love and good deeds. Peter’s letter is a testimony to the grace of God in Jesus and he urges them to “stand strong” in that grace.
There are many reasons to join and actively support a local church. But one reason is that during trouble, we need brothers and sisters. Moreover, we are called to minister to those who are suffering. We have been given the comfort and grace of God so “that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ” (I Cor. 1:4-5).
We also have the people of God living together in the church. Our brethren provide love and encouragement, not to mention the occasional rebuke, preaching the Gospel to us in word and deed.
I discovered this truth again recently in the seemingly innocuous closing words of First Peter. The beauty of Holy Scripture is that even in the ostensibly banal and trite there are nuggets of gold and great wisdom.
Consider I Peter 5:12-14: “By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. Greet one another with the kiss of love.”
The theme of suffering and tribulation is a consistent subject throughout I Peter. He was writing to Christians scattered throughout Asia Minor who were undergoing persecution. Moreover, they would face greater strife in the near future. Peter desired to see them live well in the face of trouble. His hope was that suffering would serve as an iron, melding the people of God together rather than ripping them apart.
And it is crucial that Christians learn to handle suffering. Suffering is certain, it will happen. “Beloved do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you” (I Peter 4:12). Whether physical suffering associated with the slow decaying and dying of our bodies, grief connected to watching our family and loved-ones suffer, problems stemming from sin—our own and others, we will in fact suffer. We may struggle not merely with physical maladies, but also emotionally—the pangs of loneliness or despair, worry or anger, feelings of inadequacy or condemnation, etc. Faith in Christ will not protect us entirely from struggle or difficulty. "Man who is born of woman is of few days and full of trouble” (Job 14:1). Suffering is certain, and how we handle it has consequences, temporal and eternal.
Think for a moment of the parable of the sower (Matt. 13:1-9, 19-23:
"A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. He who has ears, let him hear…When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty."
The “seed” was sown on three types of soil. First, there is good soil that produces a yield of 30, 60, and 100-fold. Then there is rocky soil where the seed immediately springs up, but it has no established root so when persecution and trouble come it is followed by falling away. Likewise there is soil that is filled with thorns. Those thorns are the worries and anxieties of this life that choke out the word so that it does not bear fruit. In short, if we don’t know how to handle worries and afflictions, we will not persevere as believers.
Throughout the letter, Peter has been comforting his readers with the truth of the Gospel by emphasizing their standing before God. But in his closing greeting he shows that growing strong through suffering requires standing with other saints.
The fact that we are not merely suffering alone, but together, should give us hope and buttress our faith during a time of trouble. Moreover, it is not merely believers in local bodies, but believers all over the world. Peter says that we should be spurred to resist by the fact that “the same kinds of suffering are being experienced by your brotherhood throughout the world” (v. 9).
Peter is saying that throughout the world believers are undergoing similar trials and similar stresses. And like soldiers going to war, we are not suffering and battling alone, but are fighting the devil with our spirit-filled brethren.
I was reminded of this truth reading Dave Black’s blog recently. In his April 2nd entry, Dr. Black posted pictures of evangelists serving in Ethiopia. These brethren are suffering and being persecuted for their faithfulness, and yet they face trials with “supernatural, Spirit-given joy and exultation.” The lives of these brethren are a living apology for the transforming power of Christ’s redemption. And though I have never met these men, nor Dr. Black, they are my brothers and sisters in Christ with whom I will spend eternity, and I if I love them as my brethren (which is the mark of a believer), I must support them in whatever way that I can via gifts of money and intercession.
Peter also commends “Silvanus,” who we know as Silas. He calls Silas a “faithful brother.” Silas likely carried Peter’s letter to these churches as a means of encouraging them. He was also with Paul on his second missionary journey where he faithfully taught and encouraged many churches. For his faithfulness he suffered beatings, hardship, and even imprisonment. When Peter says “stand firm” in the grace of God, he was in the company of a man who had done just that and could serve as a worthy example.
Peter also sends greetings to the churches of Asia Minor from, “She who is at Babylon, chosen together with you sends you greetings.” Peter is using Babylon as something of a code name to protect believers in Rome and he is also attempting to communicate the wickedness associated with the enemies of God by comparing the Roman regime to Babylon. But he is also speaking of a real group of Christians gathered in Rome. Even there in the middle of “Babylon” existed a group of believers linked with churches throughout the world in the great cause of the Gospel.
There was also Mark, who Peter calls his son. He wasn’t a physical son, but a son in the faith. Mark, who was so afraid of persecution that he had earlier abandoned Paul and Banabas, had grown into a faithful and godly man, ready to endure hardship for the cause of God’s Kingdom
Peter closes by saying, he “written briefly to you, exhorting and declaring that this is the true grace of God” and encouraging them to “Greet one another with the kiss of love”
In other words, extend the peace and love of Christ to your brothers and sisters. Peter has been emphasizing suffering, and he is encouraging us to go through trials together rather than individually. In our suffering, God is often preparing us to help others during their time of stress and difficulty. Our aim is to comfort one another, support one another and spur one another on to love and good deeds. Peter’s letter is a testimony to the grace of God in Jesus and he urges them to “stand strong” in that grace.
There are many reasons to join and actively support a local church. But one reason is that during trouble, we need brothers and sisters. Moreover, we are called to minister to those who are suffering. We have been given the comfort and grace of God so “that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ” (I Cor. 1:4-5).
Thursday, April 12, 2007
New Blog: The Reign of Christ
Jeremy Weaver was kind enough to invite me to post on his new blog, The Reign of Christ. Its purpose is not just to foster a better understanding of amillennialism, but to delve into what scripture has to say about Christ's kingdom, to edify believers, and, ultimately, to bring glory to the reigning King of Kings.
You can read my first post here.
You can read my first post here.
Thursday, April 05, 2007
Ordo Salutis
Over the last couple of weeks, Fide-O "dogmaticians" Gene, Jason, and Scott have been devoting their Covenant Theology Thursday podcasts to the discussion of ordo salutis, or the "order of salvation."
Here is the how the Calvinist sees ordo salutis:
Check out the podcast here. And invite your Amrminian friends to listen; they just might learn something.
Here is the how the Calvinist sees ordo salutis:
- Election
- Predestination
- Gospel Call (Outward Call)
- Inward or Effectual Call
- Regeneration
- Conversion (Faith and Repentance)
- Justification
- Adoption
- The Gift of The Holy Spirit
- Sanctification and Perseverance
- Glorification
- Outward Call
- Faith/Election
- Repentance
- Regeneration
- Justification
- Perseverance
- Glorification
Check out the podcast here. And invite your Amrminian friends to listen; they just might learn something.
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