Beacon Of Truth : A Repository of Resources from Jay Dharan

7 Marks Of A Pastor

2012-01-09T15:30:00.001+05:30

Christians have often observed the fact that the vigour and growth of the church is largely dependant upon its leadership. Anyone who even has a cursory knowledge of church history knows that all the great leaders of the past were pastors. Whether it is Athanasius, Irenaeus or Augustine from the patristic era or Martin Luther and John Calvin from the Reformation of the sixteenth century or John Owen or Jonathan Edwards or Andrew Fuller of the Puritan heritage, they were all pastors. True, they were great theologians, however they worked out their theology in the context of their pastoral ministry. It cannot be denied that throughout her history, the church experienced genuine revival and reformation through the ministry of her faithful shepherds. God, the Holy Spirit usually uses the faithful preaching and labour of a pastor to bring such revival and reformation to the church. It can also be observed negatively from the history of God’s covenant people, that heresy and false religion also abounded through the ministry of shepherds, obviously the false ones. It is suffice to say, how goes the pastor, thus goes the church. It seems worthwhile therefore to consider the essential qualities to be displayed by a man engaged in this vital ministry of being a pastor. In order to see how a pastor is sketched in the New Testament, we will try to expound Acts 20:18-35. The reason for the choice of this passage is due to its historical context. The passage deals with Paul’s final meeting with the Ephesian elders at Miletus. It records his farewell address to them and contains a summary of his pastoral ministry among them. Final words are by nature never trivial, and most often reveals that which is of primary importance to the speaker. Thus Paul’s final exhortation to the Ephesian elders reveals his own priorities in pastoral ministry. They thus sketch a New Testament pastor, as seen in the ministry of Paul among the Ephesians. In Paul’s summary of his pastoral ministry among them, we find seven descriptions of a genuine pastor, which are:

A pastor is an example to his people. (v.18)
A pastor humbles himself before the Lord, by remaining faithful in his service to his people, accepting all trials he has to face in being their servant. (v.19)
A pastor never shrinks the message of God, but faithfully proclaims the whole counsel of God publicly and privately for the benefit of his people. (v.20,26,27,31)
A pastor does not show partiality by changing his message based on the crowd. (v.21)
A pastor has a strong sense of God’s calling in his life that he does not consider his life worthy, apart from finishing his ministry of testifying to the gospel of God’s grace. (v.24)
A pastor puts his ultimate trust in God and His Word to save and to build his people. (v.32)
A pastor works hard to help the weak and never covets anything from anyone – honour, money or clothing; but always proclaims with his life and service that ‘it is more blessed to give than to receive’. (v.33-35)

It is evident here that the seven marks noted above from the passage are virtues to be possessed by a pastor and not dealing with gifting or abilities, necessary for pastoral ministry. Though a pastor should definitely be one called for and equipped by God to do pastoral ministry, our present study is on the character of a true pastor. Too often we come across men who claim to have Evangelical convictions, but thoroughly lacking any character, thus spoiling their ministry. Both conviction and character are equally necessary for the pastor to have authority and authenticity in his ministry.

1. A pastor is an example to his people. (v.18)

Paul begins his address to the Ephesian elders by expressing his confidence in the knowledge of his hearers regarding his lifestyle among them. He says “You yourselves know how I lived among you the whole time from the first day that I set foot in Asia.“ Paul goes on to explain what this lifestyle entailed in the following verses. However it is worthwhile noting here the confidence he had concerning his lifestyle among them. He knew he lived a blameless life. He knew he lived an exemplary life, one which he was never hesitant to call people to imitate. Thus the first insight we draw from Paul is that a pastor is always an example to his people and his conduct is worthy of imitation by his people.

Before dealing with the specifics of what it means to be an example, we must first all of be convinced that the pastor should be an example to his people. For us to be convinced in this regard, here are two reasons found in Paul’s pastoral epistles. First of all, the dignity and authority of the office requires it. When Paul gives Timothy the general requirements to be met by a man aspiring for eldership in the church, the first thing he says is that the man should be above reproach (1 Timothy 3:2). In other words, someone who is blameless, free from any just grounds of accusation that could harm the honour and reputation of the office of the pastor. It is thus implied that the person occupying this office must be a man who is to be an example to others in all that he teaches. Secondly, for having authenticity in one’s ministry. When Paul writes to Titus, he encourages Titus to be an example to avoid the danger of being despised by others, especially the enemies of the gospel. He said “Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. “ (Titus 2:7-8) Paul thus tells Titus to have both character (model of good works) and conviction (sound teaching), with an aim to cut all grounds for being despised by others. If the pastor is authentic, people might dislike what he preaches, but they can never despise him. Thus being an example helps the pastor to have authority and authenticity in his ministry.

In this opening statement of Paul’s address, we find five aspects of Paul’s pastoral ministry and setting an example before his people. First of all he says “You yourselves know”, speaking of his confidence in their knowledge of his exemplary lifestyle. His way of living for Christ was so evident that he had no doubts regarding his witness before them. It is this confidence which gives him the assurance that he has done his ministry faithfully. Writing to Corinthians, Paul even says that his boasting in ministry is this witness of his conscience that his behaviour especially towards the church was one in accordance with godliness and grace (2 Corinthians 1:12). Having a clear conscience that one has acted in godly sincerity and holiness in one’s ministry is an asset for the pastor. It helps him to persevere in his ministry with assurance of God being with him. Secondly, Paul says, “how I lived”. It is noteworthy that Paul does not say, how I preached or conducted services, but rather uses a broader category of living. Sure Paul does not mean to eliminate his preaching or the way he conducted services, but it is not just in these ministerial domains that he exhibited his exemplary lifestyle. He was not a pulpit Christian, fervent in preaching truths, which hardly made any change in his life outside the pulpit. The gospel truths so penetrated the whole fabric of his being that Paul was a model to the Ephesians, in his whole lifestyle. A pastor thus should be an example in all areas, showing his people how the gospel radically transforms every area of one’s life. Anything short of this will only result in the preacher being a rank hypocrite. This is why when Paul wrote to his protégé Timothy, he warns him to first guard his life and then his doctrine (I Tim 4:16). Not because doctrine is secondary, but as Paul says, we must make sure that we are first of all being saved and then make others saved through our preaching. Even in this passage, Paul goes onto make this exhortation to the Ephesian elders, to first watch over themselves and then the church (Acts 20:28).

Thirdly, Paul says, “among you”. In other words, Paul manifested his gospel-transformed lifestyle in their midst by living with them as one among them. He was thus a pastor who moved among his sheep. Today there is a notion among some that pastors should not mingle with their people and must be careful to maintain his “anointing” by secluding himself. Paul obviously had no such vain, puffed up notions about himself. His own understanding of pastoral ministry was that of parenting the church, not lording over them. He uses such metaphors in his epistles to his churches. To the Corinthians and to the Thessalonians he uses the language of being their spiritual father (1 Corinthians 4:15;1Thessalonians 2:11). He also uses the language of being gentle like a mother in his epistle to the Thessalonians (1 Thessalonians 2:7). As parenting cannot be done by being aloof, pastoral ministry cannot also be done from a distance. The gospel-aroma of the life of the pastor must permeate the community he is serving. Just like the Divine Word tabernacled amongst His people (John 1:14), the pastor in likewise manner must be among his people. Fourthly, Paul says, “the whole time”, speaking of his perseverance. It is one thing to start well and quite another thing to end well. Moreover in the final analysis, it pays little to know whether someone started really well or not; all that matters is did they finish well. It is true in one’s own personal following of Christ, its true in this matter of ministry too. Paul was not just a pastor who started well, but one who kept his testimony well into the last day among his people. He says confidently that the whole time he was with them, he lived a model life for them to emulate. This is why 1 Timothy 4:16, where Paul tells Timothy to watch his life and doctrine closely, he also commands him to persevere in doing so. It is only in persistent watching of one’s life and doctrine that will save one from being a hypocrite and also lead one’s hearer to be saved. So the pastor ought not to look to his past victories, the glories of yesteryears, rather he should be conscious of the battle to be waged today. To be free from being a hypocrite and to let the gospel transform him more everyday must be his daily business. It is only by watching over ourselves everyday that we will finish in the end. Finally Paul says, “from the first day that I set foot in Asia”. It is highly important for those who are engaged in ministry to begin their witnessing from the very first day. From the first day, the minister ought to display his lifestyle, make clear his convictions, his priorities and his purpose. Especially in church planting ministry, as Paul was engaged in, it is critical that we make our stand clear from day one. Appealing to dubious strategies which conceal one’s real motive in being in a place of ministry, might reap short-term gain but will inevitably result in long term loss. Paul was a man of the gospel from the very first day of his ministry in Asia. There was no difference between the first day and the last day, as to the essence of his lifestyle. Such straightforwardness and honesty is much wanted for ministers of the gospel.

Thus Paul was an example to his people by living a gospel-transformed life amongst them, from the very first day to the last.

2. A pastor humbles himself before the Lord, by remaining faithful in his service to his people, accepting all trials he has to face in being their servant. (v.19)

Paul now goes onto explain what it means for a pastor to be an example to his people. The first thing he notes is his humility before the Lord. He says in verse 19 how he served “the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews”. Humility is part of the fruit of the Spirit to be manifested in all true Christians. However Paul is speaking here of how that humility was specifically manifested in his ministry to the Ephesians. Paul displayed his humility before the Lord by serving the Lord, despite the many trials he had to face. In other words, it was his perseverance in his service to Ephesians, despite the many tears and trials, that he shows forth as an evidence to his humility before the Lord. Paul was so committed to the Ephesians that he was willing to pay any cost to serve them. Thus the second lesson we learn from Paul’s pastoral ministry is that a true pastor humbles himself before God by accepting all trials sovereignly brought by God and remaining faithful in his service to his people.

There is no greater sign of one’s humility than serving God’s people while paying a painful price oneself. Paul himself while teaching humility to the Philippians draws them to the condescension of the divine Son of God (Philippians 2:5-8). The divine condescension, Paul says in v7-8, was to become a servant and obey God in the service of God’s people. Even Jesus taught the same truth to His disciples in John 13:14-15, where He washes their feet and tells them to follow His example. Thus throughout the Bible, it can be seen that humility is best seen in service to God’s people. Ministry with Jesus inevitably involves patronizing oneself, which involves humility before the Lord. Not only does ministry involve such condescension, but also severe trials. To persevere in one’s service, despite the trials is a sure sign of one’s deep humility before God. The true pastor, like Paul is thus one who humbles himself in being the servant of his people, while willingly paying a price for his ministry to them. Whereas, unwillingness to pay the price in the service of God’s people is a sure sign of pride. It is pride, as it is unwilling to trust in God who sovereignly orchestrates all of life. For faith in God inevitably entails humbling oneself and putting all trust in God. It is pride, as it is opposed to suffering for God. For, suffering for God inevitably entails counting His Name and His people more dear than oneself. Thus a person who keeps on shifting his ministry, because it is costing him to endure in one, can never be a pastor. A pastor might move out of his ministry, like Paul eventually did move from Ephesus, but only due to divine compulsion and never due to trials.

Paul thus was an example to the Ephesians, first of all in his humility to suffer for their sake. He showed them how one should not quit despite being persecuted for one’s proclamation of truth. He showed them how he endured through much trials, sure enough with much tears, but with steadfastness for the sake of Christ. He thus encouraged them to be faithful in their profession of Christ, even by dying if need be and at no point to beat the retreat. “The true trial of the servants of Christ,” as Calvin said is, “not to be changed as the times change; but to continue like to themselves, and always to keep a straight course.”

3. A pastor never shrinks the message of God, but faithfully proclaims the whole counsel of God publicly and privately for the benefit of his people. (v.20,26,27,31)

Paul now goes on to elaborate on his faithfulness displayed in his ministry to the Ephesians. In verse 20, he says he, “did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house”. Here Paul deals with his faithfulness in his preaching and teaching ministry. He is confident that his preaching was both wholesome and beneficial to his people. It was wholesome as he did not shrink the message committed to his charge. It was beneficial, as it was profitable in the edification of his hearers. Thus Paul not only humbled himself and remained in Ephesus, despite the trials, but he was diligent in preaching and teaching his people. Thus the third mark of a genuine pastor we see in Paul, is that a true pastor is a faithful herald and teacher of the Word of God, who labours both publicly and privately, for the edification of his people.

In the ministry of the Word, a pastor is then faithful, first of all, by being a guardian of the doctrinal treasure committed to his trust. He does not just preach some of the truths entrusted to him, but all of it. To guard doctrine is not only to fight against perversion of it, but also to not conceal it from public consumption. Paul was a faithful pastor in that he did not shrink any portion of the message entrusted to him and never hesitated to declare “the whole counsel of God” (Acts 20:27). Paul was so confident of his faithfulness in his preaching that he says, he is innocent of the blood of all of his people (Acts20: 26). This is a clear allusion to Ezekiel 3:18, 20, and Paul uses it to say he has discharged all his duties as a pastor, specifically that of declaring the whole counsel of God. On the other hand, we sadly live in a day and age where shrinking the Christian faith is a common practice. Pastors are encouraged to preach only that which seekers would like to hear in a church. Popularity and relevance are given priority over faithfulness to the Scriptures. None of this can be found in Paul. He, like a true herald, was committed to never edit the message given to him by God.

A pastor is faithful in the ministry of the Word, secondly, by giving utmost consideration for the edification of his hearers. In other words, the aim with which he should conduct his Word ministry should be the edification of the saints. It is when this aim is abandoned that people tend to employ modern manipulations in ministry. When numerical strength, honour before the world, etc, are our aim in preaching, we would never be committed to preach the whole Word, but would rather resort to water down the gospel, endorse human wisdom and even bring elements from the entertainment industry. However if one sets edification of the saints as one’s goal in preaching, then one cannot help but humbly depend on the Scriptures. For they alone are powerful and sufficient to build up saints in Christ. God has so ordained that the church is edified the most when it gathers together and listens to the Word of God preached by a faithful shepherd. Paul, in fact, gives the most serious and solemn charge in all of the Bible, when he exhorts Timothy to be faithful in the preaching of the Word (2 Timothy 4:1-2). This is why most Evangelicals of the bygone age were thoroughly convinced of the primacy of preaching over all other aspects of corporate worship.

Finally a pastor is faithful in the ministry of the Word, when he labours not just publicly but also privately, to individual Christians under his care. When Christ calls one to be a shepherd, He calls him not just to preach Sunday sermons, but also to watch over, shepherd and build up individual souls under his care. Thus it is not enough to preach publicly, but also privately, from house to house as Paul says. Private ministry is aimed at meeting the individuals’ specific needs. It involves teaching the ignorant, counselling the broken hearted, warning the backslider and a whole host of such vital ministries of the Word, which if neglected would surely be a stumbling block to the growth of the church. If the pastor preaches gospel truths only in the pulpit and never applies it to specific life situations of his people, through his private teachings and admonitions, then surely the church would be filled with arrogant people who think they know it all. Much of the legalism in certain conservative Christian denominations is precisely due to a lack of private ministry of the pastor. Most pastors today make excuses to avoid the private ministry of the Word. They either deny its place in the church and shun it completely or see it as an inferior form of ministry and relegate it completely to lay men. However Paul, the Apostle, was not like that. He visited homes himself and ministered to each of them individually. He says for three years “he did not cease night or day to admonish everyone with tears” (Acts 20:31). It is worthwhile to note here again that Evangelicals of the bygone age, especially those of the Puritan heritage considered pastoral visitation and catechising a vital part of being a pastor. Much of their church growth in terms of the quality and depth of the profession of faith found among their people can be attributed to their private ministry of the Word.

Paul was thus an example to his people by diligently labouring in his preaching and teaching ministry. He showed them that God’s message in its entirety is beneficial to us and there needs to be no omission of any part or doctrine thereof.

4. A pastor does not show partiality by changing his message based on the crowd. (v.21)

Paul moves on to recite a gist of his preaching and says how he preached this same message to all people. For he says in verse 21, that he testified, “both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ.” Paul was thus so committed to the gospel entrusted to him that he preached it to all people, despite their differences. Thus we note our fourth mark of a faithful pastor, which is that the content of his preaching is not dictated by his audience, but is one tethered to the gospel. Paul specifically deals with his resolution to preaching nothing but the gospel in his first epistle to the Corinthians. There he does mention, how the Jews and the Greeks demand miraculous signs and human wisdom respectively, however he preaches Christ crucified. The rationale behind this resolution of Paul is two fold. Firstly, Paul knew that despite their cultural differences, both Jews and Greeks are fallen sinners in need of a mighty saviour (Romans 3:9). He knew in light of the testimony of the Word of God, that the ultimate need of both Jews and Greeks is not going to be met by miraculous signs or human wisdom, but by Christ alone. Secondly, Paul knew that the gospel is powerful enough to save any – be it Jew or Greek. He knew very well, that those whom God effectually calls shall come to see the gospel, not as a stumbling block or as foolishness, but as the power of God and the wisdom of God. (1 Corinthians 1:23-24). In other words, he trusted entirely in the power of the Spirit, which God dispenses with the preaching of the gospel, to change the natural disposition of his audience, in order to empower them to embrace the gospel. Thus as a preacher, he enjoyed true liberty to preach the gospel and not be a slave merely catering to the felt-needs of his hearers.

A true pastor then should be one who is thoroughly evangelical in his preaching. In other words, the Evangel (the gospel) of God profoundly shapes his preaching ministry. He does not believe in the false dichotomy between ministry to sinners and that to saints. Whether to sinners or saints, his message is essentially the same – the sufficiency and efficacy of the person and work of Christ, as revealed in His gospel, and calling people to live their lives trusting this gospel. That is his message at all times. He is relentless in orienting all his theology, life and ministry to the truths of the gospel. Only in such a gospel-saturated, Christ-glorifying and God-honouring ministry, can we expect the powerful working of the Spirit in the conversion of sinners and the building up of saints, as seen in Paul’s ministry.

It is also worth noting in the text, how Paul sums up his evangelical ministry as consisting of two main points, namely repentance toward God and faith in Jesus Christ. Firstly, it is worth noting that repentance and faith are jointly stated. To separate them is a fatal error. If one scans Christendom, it is very easy to note denominations and movements which committed this very same error. Revivalistic movements have always shown a tendency to preach repentance apart from faith. Thus they have gone to the extreme of being mere moralists, who by their preaching on purity and uprightness, apart from or before coming to faith in Christ has altered the definition of both biblical repentance and even the biblical gospel. Certain other groups, the more popular one these days, bank it all on faith, with no message on sin or repentance, but on faith as a kind of mere wishful thinking, enabling one to grab all kinds of material gain. They also preach another gospel. For the true gospel to be preached, both repentance and faith is to be held together. Repentance with no view of turning to Christ’s sufficiency to save is mere moral reformation. Faith with no conviction of one’s sin and need of Christ, as a saviour is mere presumption. However Paul preached both, the need to repent and the need to believe in Christ. Secondly it is worth noting here that edification of the church comes about by preaching both repentance and faith. As noted earlier, Paul was a preacher committed to the aim of edifying his hearers. If that be the case and as found here, the content of his message being repentance and faith, then it is logically deducible for us to say that the church is edified, when it hears the gospel message of repentance to God and faith in Christ. In other words, the church benefits the most, when it hears the same old message of the old rugged cross. Pastors would do well noting this point, that they are not to invent clever new ways of coming up with amusing, inspiring and relevant messages to keep the people in their church happy. Rather they are to expound every text to bring out the light of the gospel in them. Every text, every doctrine, every theme in the Bible, expounded to bring the gospel glory of Christ in them. Every sin, every need, every pain, every problem dealt in light of the gospel. This will edify the saint, feed the lamb and strengthen the Lord’s solider.

Thus Paul as a pastor was an example to his people, in that he was radically committed to the centrality and sufficiency of the gospel message entrusted to him. He showed his people that God’s message is all about the gospel – what God did in the person of Jesus Christ, and our necessary response of turning from sin and trusting in Christ.

5. A pastor has a strong sense of God’s calling in his life that he does not consider his life worthy, apart from finishing his ministry of testifying to the gospel of God’s grace.

Paul after having told the Ephesian elders of his evangelical ministry tells them how persecution is awaiting him at all places. However he quickly reminds them his purpose in life. He says, he does not “account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God”. Here we have the purpose statement of Paul. He says his life is not dear to him, unless he succeeds in finishing his course and ministry from God. In other words, God’s calling in his life – both as a Christian and as a minister of God, profoundly shaped his understanding of his purpose in life. Suffice to say, he had no other purpose for his living, but the calling of God in his life. There we see our fifth mark of a true pastor, that he is one who sees all of life as meaningful only in the fulfilment of God’s calling in his life.

Paul made the same statement in a succinct manner, when he wrote to the Philippians. While explaining to them how he is confident and content to magnify Christ whether by life or death, he says, “For to me, to live is Christ and to die is gain” (Philippians 1:21). In the Greek there is no “is” and therefore the verse is literally, ‘for to me, to continually live Christ..’. In other words, the chief end of Paul’s existence was Christ. Christ was everything and all to Paul. As Spurgeon noted, Christ was the “life of his life”. Thus Paul lived to commune with and serve Christ. Hence life was valuable to him, only if it served Christ. Thus service of Christ took precedence over every other pleasure and need in life. For life is life only when it served Christ. Thus the calling of God in his life to fellowship with and serve the Son of God so shaped his worldview that his priorities in life were radically transformed. Here we thus have an explanation to why Paul did all we saw earlier – of humbling himself, enduring trials, preaching the whole counsel in gospel light to Jews and Greeks, it is all because life to Paul is Christ and Christ alone. If the grace of God in Christ be not testified, then life is a waste to Paul.

A true pastor must then be a man whose worldview has been so shaped by the gospel realities in his life, that he derives his sole purpose of existence from the calling of God in his life, both as a Christian and as a minister. He therefore does his ministry not as a mere profession for earning his livelihood. He rather does his ministry as fulfilling his purpose in this life on earth, his joyful service to Christ, who is his very life. Such a vision of ministry enables the pastor in two ways. Firstly, it makes him approach his ministry with sobriety and blood earnestness. There is nothing trivial or frivolous to be found in his ministry. He settles for nothing mediocre. He labours hard in the vineyard of Christ with a willing and joyful heart. He is eager to please Christ and Christ alone. Man’s opinion and honour means little to him. He is faithful to Christ and His truth alone, and sides with only those who are with Christ. Secondly, it enables him to suffer for Christ gladly. He who sees life as all about heralding the gospel of Christ, is willing to pay any price to fulfil his life’s purpose.

Paul was thus an example to his people in that he faithfully served them in spite of all trials because Christ was life to him. He showed them that to live is to fulfil God’s calling in our life – of communing with Christ and serving Him in the proclamation of His gospel.

6. A pastor puts his ultimate trust in God and His Word to save and to build his people.

In his address to the Ephesian elders, Paul then breaks the news to them, that he will never see them again and that they are to keep watch over themselves and the churches under their care. He also tells them that even from their own group, false preachers will arise and twist the truths. However he does not stop there. He ends his word to them by commending them to God and His Word, which he says, “is able to build you up and to give you the inheritance among all those who are sanctified.” There we see our next mark of a true pastor that his ultimate trust concerning his ministry is in God and His chosen instrument of the Word of God. Despite the many fears concerning their future, Paul expresses his deep trust in God who is well able to keep them faithful unto the end. It is of utmost importance that a pastor be knowledgeable of God’s power to keep His people through His word. It is also to be borne in mind that the knowledge so needed for a pastor is experiential and not merely notional. Moreover Paul makes it explicit that the means through which God saves and builds His people is His Word. Hence it is implied that the knowledge so needed for a pastor must be an experiential knowledge of the efficacy and sufficiency of the Word of God.

First of all then, the pastor must have an experiential knowledge of the efficacy of the Word of God. In his own personal pilgrimage, he should have regular experiences of the power of the Word to save and to build him as a Christian. For this, he must be a studious and sincere student of the Word of God. Daily praying, reading, meditating and believing the Word must be his delight. Only by letting the Word permeate one’s life would one enjoy the life-giving power of the Word. The power of the Spirit is dispensed by God only through His Word. The pastor must be a Christian who constantly experiences the Spirit’s power to sanctify and strengthen him. Confidence in the Scriptures grows with one’s personal experience of the power of the Word. With every victory wrought by the Spirit through the Word in one’s life, comes renewed confidence in the truth that the Word of God is efficacious enough to fulfil all of God’s purposes. From this confidence is birthed a sweet trust which enables one to entrust others to the Word of God. A pastor will inevitably find himself in circumstances where he is forced to entrust his people to God and His Word. That faith in God to be displayed by the pastor won’t come unless one has a personal experience of the faithful efficacy of the Word of God. Paul therefore tells Timothy to persevere in building his ministry on the Word of God alone, as he himself have experienced the power of the Word from his infancy (2 Timothy 3:15).

Secondly, the pastor must be a Christian having an experiential knowledge of the sufficiency of the Word of God. To have an experiential knowledge of the sufficiency of the Word is to know how the scriptures are sufficient in and of themselves to be the divine means of God’s work in us. It is to know how God saves and builds one, only through the Scriptures. Sadly we live in a day rampant with Charismatic excesses, where Christians are encouraged to know God and His will through every other means except the Word of God. The centrality and exclusivity of the Word of God in God’s dealings with His people is not a doctrine tenaciously held, even by the vast majority of Evangelical Protestants. However a true pastor, who like Paul, wants to build his ministry on the Word of God, needs to reclaim the cry of the Protestants during the Reformation – Sola Scriptura. Scripture alone is the only divine special revelation given to man to know God and be saved. Knowing this sufficiency experientially enables one to commend others to the Scriptures alone. This is why when Paul tells Timothy on persevering in true apostolic and biblical ministry, he tells Timothy to know the sufficiency of the Scriptures to make the man of God equipped for every good work (2 Timothy 3:16).

If one comes to a place of having deep, spiritual conviction of these truths concerning the Scriptures, then one can receive the consolation of the following truths and entrust one’s ministry to God. First of all, the Scriptures declare God as sovereign (Genesis 14:19; Exodus 18:11; Psalm 93:1; 95:3;115:3; Jeremiah 23:20; Matthew 10:29; Romans 9:15; Ephesians 1:11). In other words He is the monarch who rules over all of His creation. He providentially orchestrates all events in time to make His purposes fulfilled. Thus we can be comforted to know that God is in control over all creatures and circumstances, and that He will work out His good for us in all things (Romans 8:28). Thus the pastor can entrust his people – their care, protection, nurture and preservation to God’s hands. Secondly, the Word says clearly that Jesus Christ is the builder of the church (Matthew 16:18). It is His ministry to save, build and preserve His people. It is He who has all authority over heaven and earth, who has also issued the great commission to His church. Thus the pastor can entrust his people to God, for the blood of Jesus shall reap all of its reward and shall keep every single one of them till the end (John 6:37-40;10:28-29). Thirdly, the Word says the Spirit of God is at work amongst His people (Ephesians 1:13). From divine illumination on the gospel, to regeneration, to sanctification, to comfort, to ministry gifts, to preservation till the end, the Word declares it all as the diverse workings of the Holy Spirit on God’s people. Thus the pastor can entrust his people to God, for the Spirit of God is faithful and efficacious to work in His people.

Paul was a pastor who knew very well that he was an under-shepherd tending God’s flock and that the great Shepherd’s blood is well able to equip the church with everything good for doing His will (Hebrews 13:20-21). Thus the ultimate confidence of Paul concerning the growth and preservation of the church was in God Himself.

7. A pastor works hard to help the weak and never covets anything from anyone – honour, money or clothing; but always proclaims with his life and service that ‘it is more blessed to give than to receive’. (v.33-35)

Paul ends his address to the Ephesian elders by making note of how he was free from covetousness. Covetousness is an evil which can surely destroy one’s ministry. Paul here says how he was free from all forms of covetousness and moreover was someone who worked hard to take care of others. There we have the final mark of a true pastor from this passage, that he is free from the love of personal profit – be it money or any form of wealth, but is one who, like Christ, is committed to giving than receiving.

In this matter of covetousness, the testimony of the Scriptures is crystal clear. From the tenth commandment in the Decalogue to the teachings of Jesus to the writings of the Apostles, the Word of God condemns all forms of covetousness. However in Pauline writings, it is mostly dealt in the context of false preachers. Paul gives special emphasis in showing how preachers who are covetous invariably preach false doctrines (1Timothy 6:3-5;Titus 1:11). This is why a pastor should constantly watch over his heart to see if any covetousness is there. For if he lets the splendour of wealth and earthly riches fill his heart and mind, then his convictions and priorities in ministry would also be greatly twisted by this love of money. Like Jesus said in Luke 16:13, he will then start loving money and hate God. He will thus be serving money rather than God in his ministry.

In times recent we have seen how a whole host of preachers, swayed by covetousness, are preaching a different gospel commonly known as the “prosperity gospel”. Their greed for money has let them to believe another Jesus, who was not like Paul says here, one who believes “it is more blessed to give than to receive”. The true Jesus of the Bible was one who strongly condemned the love of money. His teachings cannot be clearer than they are in the gospels. He spoke clearly that life is not found in the abundance of one’s possessions (Luke 12:15), that one can only serve either God or money, not both (Luke 16:13), that being man-centred and not God-centred is satanic (Matthew 16:23-26), that worrying after earthly needs is what the pagans do whereas a true believer is one who rather seeks God and His righteousness (Matthew 6:30), that eternal life is found only in knowing God through Himself (John 17:3) and that one is to treasure God more than any earthly treasure and be liberal and charitable with earthly wealth (Matthew 6:19-24;19:21).

Paul as a disciple of Christ, was one who exemplified all these teachings of the Lord. Regarding material needs, he says, “if we have food and clothing, with these we will be content”(1 Timothy 6:8). Paul would be content if he has just food and clothing, nothing more. Just the bare necessities to sustain one’s physical life on this earth is enough for Paul to be content regarding material needs. The world around us however does not want to be content with mere food and clothing. Our craving for material needs has no end. It is greed more than any need. Much of this rat race is to keep up with other people in this world. A pastor however like Paul, must be one having no desire for this rat race. He is quite content to just have food and clothing, not even shelter is mentioned by Paul. Not that having a shelter or some extra blessings in life would be sinful to possess, but they are not necessary for Paul to have contentment. His great goal in life, as shown earlier, was to testify Christ, not die as a proud rich man. For him, the great gospel truth that in Christ, he has died to this world and has been raised with Christ to heaven was a reality in which he worked out his life on this earth.

Some might object that this unwillingness to enter in this rat race of the world is a mere excuse to be lazy and live by fleecing the flock. Though such kind of abuse of this truth is possible, Paul certainly was not like that. He laboured hard, supplied for himself and even for his co-labourers by his own work. Though as a minister of the gospel, he was entitled to receive the support of the churches, he willingly sacrificed it, so that he will not be a burden to them. A true pastor then, like Paul, must be one who is not a stranger to hard work. He must not give way for the common perception of pastors, at least in our land of India, that they are lazy gluttons who just sleep and stroll on their beds till evening for conducting some meetings. He must rather be one who labours hard, of course in prayer and study of the Word and if need be in physical labour, all for the blessing of the church. He does not see the church as a people he uses for his own profit – whether for gaining honour or money or clothing. Rather he sees the church as the people of God, whose spiritual profit is his all-consuming concern and burden. It is this type of loving service that God honours. The Prophet Samuel in the Old Testament (1 Samuel 12:3-4) and Paul in the New Testament (Acts 20:33-35), testifies to their freedom from all kinds of covetousness in their ministry. Thus a thoroughly biblical pastoral ministry would have to have this mark of freedom from covetousness.

For the encouragement of pastors to pursue this goal of freedom from covetousness, here are some truths worth meditating. First of all, for our hearts to be relieved from the false glory of earthly things, consider the glory of God. For, treasuring Him is the only way of losing our grip on earthly treasures. Study the Bible then to see His glory – in Creation: how He created all things by His Word; and in Redemption: how He saves us through the person and cross-work of His Son Jesus Christ. Seek the Spirit to create a hunger for the glory of God laden in every page of Scripture. The more we are satisfied in Him, the less we hunger after earthly things. Like Paul says, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth”. The eye set on the glory of heaven will cry out like the Psalmist: “Whom have I in heaven but you? And there is nothing on earth that I desire besides you.” (Ps73:25). Secondly, concerning the welfare of our ministry, we ought to be confident in God’s providential care and faithfulness. The Bible is replete with divine testimony concerning the Lordship of God over His creation. He sovereignly orchestrates all things, even our financial needs and provisions. However if we as faithful, obedient followers of Christ are engaged in serving Him, then we can be confident that God is our patron. He will not let His work suffer due to lack of any resources. Church history bears witness to this truth that God has never ever failed in keeping His word to any missionary or minister, who sought God in true faith, in any generation or country. Reading missionary biographies are greatly helpful to see how God providentially took care of every single need of each of them. If God did that to them, then He being no respecter of persons, will surely do it for us too, if we seek Him in faith for His work. The knowledge of God’s faithfulness thus should be a constant motivation to be content and not yield to love of money. Hence the author of Hebrews says, “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.’” (Hebrews 13:5). Jesus taught the same truths to His disciples, by expounding God’s fatherly love for His people and how knowing His heart, would free us from sinful unbelief and worry. He also promised us that if we are seeking the Kingdom and His righteousness, then all our earthly needs – what to wear and what to eat, will also be added to us.

Paul, was thus an example to his people, in that he showed his people, that through the gospel, we are already rich in things we ought to be rich: the knowledge of God and His Son Jesus Christ. Being thus rich in eternal things, our hearts are free to be charitable with earthly things.

Conclusion

We saw from this passage seven key descriptions of Paul as a pastor to the Ephesians. These seven descriptions can be summarized as seven marks as follows:

Model lifestyle
Humble sacrificial service
Doctrinally faithful pastor
Gospel-centred or Evangelical preacher
Christ-saturated worldview
Man of faith in God and His Word
Free from the love of money

The church needs such pastors and may the Lord be gracious unto us to raise up such men to serve the Lord among her.

Reformed Evangelism

2011-11-14T13:19:00.001+05:30

Evangelism [1] is a very valuable and inevitable ministry of the church [2]. Any church which does not take evangelism seriously cannot be called a biblical church [3]. A couple of years ago, one famous minister in India wrote in his autobiography that his group of churches do not see missionary work as an important function of their denomination [4]. One is reminded of the famous quote, “The church that does not evangelize will fossilize” [5]. True, if the church does not actively evangelize, then that particular church is sure to die soon. Not merely due to the lack of new generation believers fillings its pews and pulpit, but because the lack of gospel passion proves the lack of gospel itself in the church. Any church which does not have the gospel, as every biblically informed believer knows, is sure to die soon [6].

Our concern today in this study is, however not on the inevitable place of evangelism in the church; it is assumed to be the case. Rather our discussion today is on how the Bible wants us to do it. Is there a specific methodology that we find in the New Testament? If so, what are the theological underpinnings of that methodology? For every methodology has a theology behind it. For our convictions deeply affect our actions. Methodology in that sense is just a practical outworking of one’s theology. This is why when we discuss evangelism, or any practical issue for that matter, we cannot keep theology off the table. To investigate the theology of evangelism, we turn our attention to our key passage in 1 Corinthians 1:21-24.

“For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.”

Before expounding this passage, a few thoughts on the context. Paul is writing to a church which is in danger of being swallowed in the culture around it. The Corinthian church was very much tempted to be like their culture, which prized human wisdom and eloquence. Hence, Paul has a long section in the first chapter of the epistle where he is comparing and contrasting divine wisdom and human wisdom. He reasons how human wisdom cannot bring forth any glory to God in eternal matters. He is comparing these two, precisely in the context of his own evangelistic ministry of preaching the gospel. It is this fact which makes this passage of much importance to our present study. In order to show the Corinthian believers, the folly and impotence of human wisdom, Paul discloses God’s wisdom which undergirds his gospel heralding ministry.

Though we are not studying the whole argument of Paul, from these three verses, we can still learn theological truths which were pillars of his ministry. Historically, these truths have been consistently affirmed in the Reformed [7] camp of Protestantism, more than in any other group. Hence we can also call an evangelistic ministry built on these truths as doing Reformed evangelism. The theological truths we can learn here may be summarized as follows :

1. We cannot know God on our own; the necessity of grace.

2. We, in our natural state, find the gospel both as foolishness and a stumbling block; the depravity of man.

3. Because of God’s effectual working, we experience a change in our disposition towards the gospel, resulting in our believing of the gospel; the sufficiency and efficacy of God’s grace.

4. Both the unbelieving and believing camp are made of the same group of people and hence it is nothing inherent in them which makes the difference; Refutation of the Arminian teaching that it is one’s free will which effectively causes one believing or unbelieving [8].

These truths can be categorized under three main theological truths, namely the nature of man, the nature of our preaching and the nature of God’s grace. Insights gained in each of these truths are vital pillars for a faithful evangelistic ministry.

1. The Nature of Man’s Depravity

In verse 21, Paul says mankind is unable to know God through its own wisdom and this being so, is God’s wisdom. In other words, God in His wisdom has so designed it that man is unable to know Him with his own wisdom. The text explicitly states that this basic truth of man’s inability to know God by himself is an attribute of God’s wisdom. It is to be noted that in the wider context of this chapter, Paul’s reasoning against human wisdom is that, it cannot help us get the most important thing in life – knowledge of God. He is asking Corinthian believers to see how utterly useless human wisdom is, when it comes to this ultimate need of man. Paul is not speaking like some modern day believers who dump down any form of intellectualism or sound thinking and go for some form of irrational mysticism. If that be the case, he himself should not reason to the Corinthians. Rather, Paul is setting forth a proper perspective here, through which the Corinthians should weigh everything in life. We should give anything that much priority only, as much as it is beneficial for us in knowing God. That which is most beneficial of gifting us with the knowledge of God should be the most prized. Thus, knowledge of God acts as a function with which we prioritize everything in life.

What knowledge of God is being discussed here? Since Paul goes on to argue in v.21, how through preaching, God saves people, the knowledge being discussed here should be saving knowledge of God. Hence, the inability of man spoken of here in this verse should also be referring to a sinful man’s inability. In other words, it is not merely speaking of ontological limitations, but of how man, being sinful, is impotent to know God himself. Thus, the inability spoken of here in this verse is a function of man’s depravity. This is the first theological truth, all evangelists have to believe – man’s depravity. A proper biblical anthropology is a must if we desire to be engaged in biblical evangelism. Paul says very clearly that man left to himself is hopelessly impotent to come to any saving knowledge of God. A brief sampling of what the New Testament says about the sinful condition of man is sufficient enough to prove his destitute state.

Romans 3:9-12 “For we have already charged that all, both Jews and Greeks, are under sin,as it is written: ‘None is righteous, no, not one. no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one’.”

John 3:20 “Every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed.”

Ephesians 2:1 “And you were dead in the trespasses and sins which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience– among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.“

Ephesians 4:18 “They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.”

2 Corinthians 4:4 “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.”

Romans 8:7-8 “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.”

Just this brief sampling itself proves that we, as sinful human beings are all under the power of sin, are not righteous, do not seek God, do no good, love evil, hate light, dead in sins, following the world, the devil and the flesh, are by nature children of God’s wrath, darkened in understanding, hard hearted, blinded by the devil and cannot submit to or please God. In light of these descriptions, we have to say that it is a myth to say that man is basically good, and it is circumstances that make him evil. The biblical description of fallen man is that of one whose sinfulness is constitutional.

Pink laments the loss of this truth in our evangelism as follows :

“In twentieth-century evangelism there has been a woeful ignoring of the solemn truth of the total depravity of man. There has been a complete underrating of’ the desperate case and condition of the sinner. Very few indeed have faced the unpalatable fact that every man is thoroughly corrupt by nature, that he is completely unaware of his own wretchedness, blind and helpless, dead in trespasses and sins. Because such in his case, because his heart is filled with enmity against God, it follows that no man can be saved without the special and immediate intervention of God. According to our view here, so will it be else-where: to qualify and modify the truth of man’s total depravity will inevitably lead to the diluting of collateral truths. The teaching of Holy Writ on this point is unmistakable: man’s plight is such that his salvation is impossible unless God puts forth His mighty power. No stirring of the emotions by anecdotes, no regaling of the senses by music, no oratory of the preacher, no persuasive appeals, are of the slightest avail.” [9]

The implication of this truth about man’s depravity is thus the inevitable necessity of God’s grace in man’s salvation.

2. The Nature of Our Preaching

Despite the despondency of our predicament, Paul goes on to say that God has a means of saving sinners – preaching the gospel (v.21b). God is pleased to save sinners through the preaching of the gospel. Keeping the wider context in mind, Paul seems to be suggesting that, it is truly wise, if in our ministry to fallen human beings, we preach the gospel, discarding the eloquence of human wisdom. Preaching the gospel may seem, humanly speaking a foolish thing, precisely because of its seemingly foolish message. However from the perspective of divine wisdom, preaching the gospel is the wisest thing to do. Paul goes on to say in verse 22, how his preaching is contrary to what his audience wants from him. Paul was determined not to preach human wisdom or perform signs, but to preach the gospel alone.

All ministers of the gospel should learn this very valuable lesson. Our preaching is not to be mandated by the culture around us or by the people who hear us. Every culture has prized idols. For Jews it was miraculous deeds and for the Greeks it was human wisdom and eloquence. A preacher of the gospel should not bow his knees to any of these idols pushed in by the culture around him. He must be determined to know Christ and Him crucified alone. Perhaps it will be worth meditating on this fact that in the Bible, we only have heralds, not public performers [10]. A herald is a messenger who has been entrusted with a particular message to be delivered in public. The message of the herald is determined not by his recipients, but by his sender. Whereas a performer, a public pep-talk speaker has no message as such for his audience, just a willingness to employ his articulation skills to get maximum adulation from them. His speaking agenda is set by the crowd. He will only take risks of speaking unpopular matters, if he sees a greater promise of adulation from it than in speaking popular issues. The Bible knows no such men as gospel ministers. It does mention such characteristics for false teachers who tickle the ears of their listeners.

Not only was Paul determined to preach the gospel alone, he also knew that the reception of this gospel by the natural man will be a failure. He says how the gospel is a stumbling block for the Jews and foolishness for the Greeks. The minister of the gospel ought to know this very well that his message is, for the natural man, an irrelevant message, an impediment to his present way of sinful life. The noteworthy fact is Paul knowing this, still preached the gospel. In other words, the message being an unbelievable and impossible message, did not cause Paul to surrender to the pressures of surrounding culture. For Paul knew, preaching the gospel is the wisest thing to do. Ministers of the gospel, the wisest thing to do is not listen to the latest fad churned out by the church growth gurus and culture experts. The wisest thing to do is preach the gospel and a true minister of the gospel is one who is determined to preach no other message but the one gospel.

Thus it follows that as man is totally depraved and in need of divine grace, the evangelist’s business ought to be preaching the gospel alone. The excessive dependence of modern day evangelism on other means of communication like music, skits etc, explains the poor quality conversions it results. It is ironic that a lot of these other means are pushed on the basis of relevance and care for the modern listener of the gospel. However if we take this truth of man’s depravity seriously, then the most loving thing to do is preach the gospel, not make them feel good at a supposedly evangelistic event. Thus the truth of man’s depravity and the apostolic display of divine wisdom mandates both the matter of evangelism – gospel and not human wisdom, and the manner of evangelism – through preaching and not in human brilliance.

3. The Nature of God’s Saving Grace

The rationale behind Paul’s determination and dedication to preach nothing but the gospel, despite its unpopularity and unfavorableness, goes even more into the nature of God’s grace. Had Paul ended with verse 23 on this matter, evangelism as done by the apostles would be so daunting that only a few daring souls would endeavour. However Paul gives a theological rationale which can sustain anyone in pure, undiluted gospel preaching. Paul goes onto mention another group of Jews and Gentiles, for whom the message he preaches, is not a stumbling block and not foolishness, but rather is the power of God and the wisdom of God.

Now notice here there are two groups mentioned. On one side, we have Jews and Gentiles who find the message of the cross as a stumbling block and foolishness. On the other side, we have another group of Jews and Gentiles who find the same message of the cross as the power of God and the wisdom of God. However, it is noteworthy that both the groups are made up of the same kind of people – Jews and Gentiles. Paul does not say one group is holy and the other unholy. Neither does he say one is willing, the other unwilling. So in and of themselves the two groups are basically comprised of the same sinful human beings. Moreover we saw in our first point, that everyone – Jews and Gentiles are under the power of sin and no one is good. Hence, we will have to conclude that the difference between these two groups should not be found in and of themselves. In other words, the difference is not inherent in them, in the sense that the cause of why the believing group is different is not inherent in them. It is true that the unbelieving camp is so, precisely because of their inherent sin nature as seen in point 1.

What is Paul’s explanation for this difference? The text says, these Jews and Gentiles for whom Christ is powerful and wise, is so precisely because they are the called of God. In other words, it is a divine act which separates the two. Here we find the most crucial truth that every evangelist should know, namely the efficacious nature of God’s grace. Out of the sinful pool of humanity, God has chosen His people, to whom He, through the preaching of the gospel, grants grace sufficiently powerful enough to see to it that they will come to a saving knowledge of God. The language of grace here is not merely provisional, but rather efficacious. The verse does not say that those whom God has called may or may not see Christ as powerful and wise. Rather it says, they will infallibly be saved.

This explains why Paul could determine himself to preach nothing but the gospel, irrespective of the crowd. He knew that it is precisely the preaching of the gospel, through which God saves His called ones. He knew that a faithful preaching of the gospel will result in all those whom God has called, seeing the cross as powerful. Preaching the gospel is thus the divinely ordained means through which God saves His called ones.

To illuminate this truth, turn to 2 Corinthians 4:6, where Paul says how God, as He did in Genesis, when He spoke and there was light, has so spoken to shine the light of the gospel in our dark hearts. Considering its immediate context, Paul says this truth to explain why we are saved, even though we belong to this sinful race, who are blinded by the devil to not see the glorious gospel. In other words, Paul is explaining here the process by which God causes His called ones to see the gospel as irresistibly attractive. Through the heralding of the gospel, God opens our blind eyes and causes us to see the light of the gospel. What is this light? It is the light of the glory of God. However the definition is even more sharper that this is not some abstract glory of God, but it is the gospel glory of God in Jesus Christ. Thus, what the called ones see is the glory of Christ like they have never seen before. Every sinner in whom God sheds His light finds Christ in the gospel, irresistibly attractive, powerful and wise. With their new eyes and will, they run to Him and get saved. Thus, we see here, how God uses the preaching of the gospel as the divinely ordained means by which He sovereignly opens the eyes of His elect, changes the disposition of their heart, in order to enable them, to see and come to Christ. A biblically faithful evangelist should then be confident of God’s promise to save His elect through a Christ-exalting heralding of the gospel.

This truth of how divine election guarantees faith and salvation in the gospel, is also found in John 10, where our Lord Jesus taught this wonderful truth. He looked at the Pharisees and explained their unbelief in terms of election [11]. In v26-28, He first explains how the Pharisees do not believe His teaching, because they are not of His sheep. Jesus did not tell that they are not His sheep, because they do not believe. Rather He is saying they do not believe, because they are not His sheep. He then goes onto speak about His sheep and how they listen to His voice and follow Him. Some have turned this passage into an imperative. However Jesus is not giving a prescription for becoming His sheep, but a description of His sheep. If this verse was an imperative, then the preceding verse to the Pharisees makes no sense.Thus it is clear that our Lord is teaching here that election is the cause of faith and not vice verza.

Thus, we see how divine election in Jesus Christ, guarantees an efficacious working of God’s grace through the preaching of the gospel. Moreover the Bible is clear that God has chosen and that His Son shall redeem a bride comprised of men and women from every tribe, tongue and nation. Hence, an evangelist who believes in these theological truths can go to any part of the world and persevere in faithful, gospel heralding, trusting only in the power of the cross to reap its own harvest.

Conclusion

In this short passage, we saw three theological truths that will act as pillars for a biblically faithful, Christ-exalting and God-honoring evangelistic ministry. We saw that the depravity of man is wholesome and guarantees him nothing but impotence regarding salvation. This truth should make every evangelist see the fallacy in preaching messages rooted in human wisdom. Secondly we saw the nature of our preaching as one not mandated by human wisdom or idols of surrounding culture, but rather one in accordance with divine wisdom. This truth should make us determined to preach only the gospel of Christ, the only means through which God is pleased to save sinners. Finally we saw the nature of God’s grace revealed through the preaching of the gospel as infallibly efficacious. This truth should make us confident in God’s faithfulness and power, to save His elect through the gospel. In short, sinners are hopelessly depraved that no message of human wisdom can save them, but the gospel and that we can persevere in the preaching of the gospel, precisely because of the efficacious nature of God’s grace to His elect.

The challenge and the encouragement for evangelists is, “Let’s never be intimidated or depressed by our ordinariness and inadequacy and unimpressiveness. Most of us are quite ordinary. All of us can improve our preaching, and we will. But the sacred given is the message of the cross, which the Holy Spirit empowers in men of the cross. Let’s not disempower it. Let’s trust God’s strategy. God himself entered into his own strategy through an egoless nobody named Jesus Christ, whom this brilliant world crucified. That Christ is sending us out to preach his message by his power. We are fully equipped in every essential with the testimony of God, the message of Christ crucified, and the power of the Holy Spirit. Will you decide to stake your whole ministry there?” [12]

This kind of evangelism which strips itself off from every other resource and depends on God and His gospel alone, by believing in these theological truths, is how, we believe, true, biblical evangelism is to be done by the church.

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Footnotes:

[1] A good definition as to what evangelism may be as follows : “To evangelize is so to present Christ Jesus in the power of the Holy Spirit, that men shall come to put their trust in God through Him, to accept Him as their Saviour, and serve Him as their King in the fellowship of His Church.”, Towards the Conversion of England, Press and Publications Board of the Church Assembly, 1945.

[2] Tim Keller reasons the priority of evangelism among other ministries of the church as follows : “Evangelism has to be seen as the “leading edge” of a church’s ministry in the world. It must be given a priority in the church’s ministry. It stands to reason that, while saving a lost soul and feeding a hungry stomach are both acts of love, one has an infinitely greater effect than the other. In 2 Cor 4:16–18, Paul speaks of the importance of strengthening the “inner man” even as the outer, physical nature is aging and decaying. Evangelism is the most basic and radical ministry possible to a human being. This is true, not because the “spiritual” is more important than the physical (we must be careful not to fall into a Greek-style dualism!), but because the eternal is more important than the temporal (Matt 11:1–6; John 17:18; 1 John 3:17–18).”, The Gospel and the Poor, Themelios, Volume 33, Issue 3, December 2008

[3] “That the Church is the agent of evangelism can be seen, firstly, by observing the nature of the Church and, secondly, by examining the example of the Church in the New Testament. Our Lord commissioned his disciples to go and, “teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19). Those so baptized are joined to the body of Christ which is the Church.. evangelism emanates from the life of the Church for the enlargement of none other than the Church. Furthermore, the body of truth upon which evangelism is based is entrusted to the Church which is “the pillar and ground of the truth” (1 Tim. 3:15). The truth, together with the authority to propagate, defend and maintain it, is vested in the Church alone and the Church alone is commissioned to evangelize by taking the teaching to all nations, and by preaching the Gospel to every creature. The converts or disciples that are made are added to the parent body by baptism and each one is subject to the discipline of the elders of that body… In the New Testament we see all the preaching coming from the Church as expressed in the local churches whether at Antioch, Corinth, Ephesus or elsewhere. All converts were added to the churches. All preachers were subject to the discipline of the churches and, if travelling abroad, were sent out by one church or another”, Erroll Hulse,The Local Church and Evangelism, Carey Publications Ltd.

[4] Zac Poonen, The Day of Small Beginnings , Ch 47 : Making Disciples In All Nations, CFC India.

[5] This is often attributed to the Canadian Evangelist Oswald J. Smith, however some have pointed it in the writings of A.W Pink also.

[6] A.W Pink quotes the death of some of the Strict Baptist churches in Australia, who “are already dead but they are not yet buried and I believe one of the main reasons for that is this—they failed at the vital point of evangelism. If a church does not evangelize it will fossilize. That is God’s method of perpetuating His work and of maintaining His churches. God uses means, and the means that the Holy Spirit uses in His work is the preaching of the gospel to the unconverted, to every creature. True, the preaching will avail nothing without the Spirit’s blessing and application. True, no sinner will or can believe until God has quickened him. Yet he ought to, and is commanded to.”, Christian Fools, Sydney, Australia 1927.

[7] James Montgomery Boice in Foundations of the Christian Faith, highlights this fact: “In more recent times the modern missionary movement received nearly all its initial impetus and direction from those in the Calvinistic tradition. The list includes William Carey, John Ryland, Henry Martyn, Robert Moffat, David Livingstone, John G. Paton, John R. Mott and others. For all these the doctrines of grace were not an appendage to Christian thought but were, rather, central, firing and forming their preaching and missionary efforts.”

[8] Jay Dharan, Theology Does Matter, Ch 2 : Is not the Word more important than systems of theology?, Beacon of Truth, 2010

[9] A.W Pink, Present Day Evangelism.

[10] Kerux the Greek term describing the Imperial Herald is used in the New Testament 3 times (1 Timothy 2:7, 2 Timothy 1:11, 2 Peter 2:5); Kerusso the verb form of kerux is used 61 times in the New Testament (Mt 3:1; 4:17, 23; 9:35; 10:7, 27; 11:1; 24:14; 26:13; Mk. 1:4, 7, 14, 38 39, 45; 3:14; 5:20; 6:12; 7:36; 13:10; 14:9; 16:15, 20; ; Lk 3:3; 4:18 19, 44; 8:1, 39; 9:2; 12:3; 24:47; Acts 8:5; 9:20; 10:37, 42; 15:21; 19:13; 20:25; 28:31; Ro 2:21; Ro 10:8, Ro 10:14 15; 1Co 1:23; 9:27; 15:11 12; ; 2Co 1:19; 4:5; 2Co 11:4; Gal 2:2; 5:11; Php 1:15; Col 1:23; 1Th 2:9; 1Ti 3:16; 2Ti 4:2; 1Pe 3:19; Rev 5:2)

[11] This does not preclude the fact that unbelievers are responsible for their disobedience. The Bible does speak about the responsibility and the inability of sinners, in this matter of believing the gospel. The language here suggests that our Lord is speaking here about their inability.

[12] Raymond C. Ortlund Jr., Power in Preaching: Decide (1 Corinthians 2:1–5), Themelios, Volume 34, Issue 1 April 2009.

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By Jay Dharan
© Beacon Of Truth
www.beaconoftruthministries.blogspot.com/

My Experience and Entreaty Concerning The Gospel

2011-08-06T22:00:00.001+05:30

The following is the transcript of an evangelistic address given by me at a local Episcopal church.

It has been vested upon me to share how theLord Jesus Christ saved me and thus to tell you all the good news of JesusChrist. I will first briefly share my experience of encountering Him and beingsaved by Him and then will conclude with four entreaties for you. Each of theseentreaties have four definitions andimplications.

Firstly, this is how I came to a savingknowledge of and faith in Lord Jesus Christ. I belong to a very aristocraticNair family of Travancore. No one in my family is a believer of Christ. Thefirst person to have come to a knowledge of Christ was my elder brother. Assoon as he began to know Christ, he also began to persuade me to considerChrist. We used to have lengthy discussions over it. Back then, I was a verystaunch and superstitious heathen, who could not tolerate any talk on God,loving Him etc. Religion for me was just a means to reach my selfish ends. Itwas just a tool for personal gain. My brother’s persuasion did not change me,it only made me loose my religion and become a full-fledged atheist. By thattime I had joined my Engineering college. Life there initially was very boringand all of sudden I found everything in life to be meaningless. I used to bunkmy college and began roaming through the city. I went to the beach and bathedin the sea from morning till evening. I watched all kinds of movies and many ofthem four or five times. Little did I know that the Sovereign Lord was at workin showing me the meaninglessness of life apart from Him, for whom I wascreated.

One of those days after a tiresome strayingin the world, I was in my bedroom and was moved to believe that there isabsolutely no meaning in living like this. Thus the desire to reckon suicidewas growing in me. But since I loved my self so much, I did not venture out onthat suggestion of my mind. Then I would say was the most crucial divineinitiative at action. I was led to consider reading a Bible in my room. It wasa Bible a stranger gifted my dad nearly two years earlier. I took the Bible andstarted reading the first page on what the translators wrote to King James. Ifelt it weird and threw it to some corner of my room. But as days went by Istarted reading that Bible slowly. My days were one of straying through thecity and nights were one of reading the Bible. Over a period of two weeks I gotconvicted of the worthiness of God in worship. I became conscious of thepurpose with which God made me which was to worship Him and how miserably Ihave fallen from His purpose. In light of this truth I saw how utterly sinful Iam and the heights of my crime against the Majesty on High gripped my heart. Isaw that everything I have done in life has been nothing but sin, for I havenever been a worshipper of God. I had always lived with an adamant rebellion toget God out of the picture. I became absolutely convinced that I am a radicallydepraved, morally fallen, God hater. Thus God in His great mercy birthed repentancein my heart, with the purpose of saving me from His wrath.

I could not trace back my conversion to anymoment where I parroted some prayer. But it was somewhere during those twoweeks in 2002 that the Lord saved me. The first evidence of my conversion was agreat hunger for His word. Like new born babies cry out for milk, a new bornagain child of God craves for the spiritual milk of God's word. The secondevidence was the gift of a disciplined prayer life filled with intimacy anddevotion for the Lord. I have never been to any Christianprayer meeting before my conversion. So I did not know how to pray. But theLord taught me step by step on how to pray. I remember getting up one morning,kneeling down and then waiting on the Lord for instructions on how I can pray.As the Spirit helped me, I prayed my first prayer to my Father saying “FatherThank you for this new day you have blessed me with joy and victory”. I prayedthat and was shocked that I prayed that prayer. All through my seventeen yearsI had never thanked the Lord for a day. After prayer I was led by the Lord toread and meditate on His word. No one exhorted me to do any of these. But theLord was at work in raising me properly.

For three long years no believer came to knowabout my conversion. I searched but I could not find any believer. Thus forthree years, no Christian, no Church, no ministry or any preacher came to knowthat a heathen named Jayamohan has been given grace by God. I call those yearsmy honeymoon years. All through those years I just prayed and studied the Biblefrom cover to cover. Those were years of persecution at home over myconversion. But the Lord strengthened me and I found my joy in Him alone. Hemiraculously made me persevere. The third and mostcrucial evidence of my conversion was and still is His work of sanctification.Though I am still millions of miles away from being Christ like, I see the Lordat work in me to make me "walk like Jesus did". By His grace, I continue to yearn after holiness, to think, say and do only thosethings that will please my God, who saved me through Jesus Christ.

Let me take the rest of the time and give youfour entreaties. I do this, as that great preacher Charles Spurgeon once said,Andrew did not just tell Peter about his experience of the Messiah, but alsoexplained his experience. In light of this truth, I now want to explain certaintruths which I hope are illustrated in my experience.

First of all, The Bible is the onlyinfallible and inerrant Word of God. It is the only and sufficient source ofdivine revelation. As you might have noted, I, a heathen of heathens by birth,was saved, just by the reading of these blessed Scriptures. Please remember theWord of God is not a bare word, but rather it is one laden with power and itproves its potency by the response it creates in its hearers. TheologicalLiberals will tell us not to have such a high view of the Scriptures. Please donot fall into that trap of having a low esteem of this Most Holy Word of God.It is powerful to save sinners. The implication I want to draw from this pointis, Liberalism is not an option for us. We have to believe this Book is eitherGod’s Word or it is not. We cannot hypocritically hold the Bible and say it hascertain things right and certain things wrong. Beloved, it is the infallible,inerrant, sole and sufficient revelation from God.

Secondly, Salvation from sin is only found inthe Lord Jesus Christ. In other words, salvation is not found in anyone else.As you might have noted, I was saved not because I joined a church or because Ibelong to a family, but I was saved when I found Jesus Christ or rather when Hefound me. Please do not deceive yourselves to believe that just because youbelong to a good and faithful church or a very pious Christian family, you aresaved. Salvation is only for those who belong to Christ. Hence the implicationof this truth is : Paganism and Nominalism are not valid options before us. Ina pluralistic society like ours, many think that salvation can be found outsideChrist, even in pagan belief systems. I submit to you that the Bible, the Wordof God teaches no such thing. There is no Name under Heaven by which you can besaved, none but the Name of Jesus Christ. Say No to paganism. Say No also toNominalism. You cannot call yourself saved, if you are calling yourself so,merely on the basis of belonging to a church or a family.

Thirdly, Salvation from sin is given to us onlyon the basis of what Christ has done for us. What has Christ done for us? Twothings – first of all, He came to this earth and lived a sinless life ofperfect obedience to the Law of God, for 33 and a half years. Secondly, He wentto the cross and bore the punishment due for our sins. In other words, while onearth, He lived such a perfect life of obedience, that He was in fact weaving arobe of righteousness with which He now clothes His believers. And He died in their place as a perfectsacrifice for their sins. For those who believe in Christ, God clothes themwith the righteousness of Christ. Which righteousness? Not some abstractrighteousness of Christ, but rather as Paul the apostle says in Romans 5:19b,the righteousness that is credited to us is none but the obedience of JesusChrist. God thus forgives our sins on the basis of Christ’s death and justifiesus on the basis of Christ’s obedience. The implication is, we are not saved onthe basis of our works. God accepts us only on the basis of the works of JesusChrist. We cannot earn salvation by our performance in religious matters. Wehave to quit, abandon such hopes and throw ourselves upon the mercy of God inJesus Christ. As you might have noted, God did not save me on the basis of myworks. Had he chosen to do so, I would not be standing here rather would beburning in Hell. We sinners. have no other hope of salvation, but Jesus Christalone being our pardon and our perfection before the Father.

Fourthly, Salvation from sin comes to us onlywhen we believe in the gospel of Jesus Christ. In other words, the onlyinstrument which causes us to experience this salvation is nothing but savingfaith in Jesus Christ. What is saving faith? It is not mere knowing ofinformation. We need to know what the gospel is. However it is not sufficient,to just know the information of the gospel. It is neither mere affirmation thatthis information is true. Even though that is also very much needed, justsaying the gospel is true indeed, does not save anyone. What then is savingfaith? It is wholehearted conviction in the truths of the gospel. In otherwords, it is wholehearted embracing of the truth claims of Jesus Christ. Theimplication I want to point out here is crucial. If you can say to yourself,that you are basing all your hope and confidence, in Christ Jesus alone, forGod to accept you, and you prove this faith in Christ, through diversesituations and circumstances in your life, that you can wholeheartedly say I ambanking on what Christ has done for me – He is my perfection before God, not mygood works; He is my pardon from God, not my penance; He is my hope ofsalvation from God, not my perseverance in my religiosity; He is my everythingand all, my treasure, my delight, my story, my song; - all the time, whether intrials or good times, whether richer or poorer, whether my dreams are beingfulfilled or not, whether I am respected or abused; whether this or that or theother, no matter what, I am basing all my hope, all my trust, all my life ,always in what Christ has done for me in the gospel. If you can wholeheartedlysay that, with a God-given assurance, then my dear brethren, you have savingfaith. However if anyone among you can only say I know the content of thegospel or I know it is true but I cannot say all the time, in allcircumstances, I am basing my hope and confidence in the truth that Christ hasearned for me a right standing before God and that through Christ, God is nowfor me and not against me, which is the source of all hope and confidence inlife. Then, my dear friend, what are you waiting for, cry out to God andbelieve in Christ today. Bank it all on Christ’s work for you. Quit all hopesin your good works, and religiosity. Trust in the Lord Jesus Christ. If youwill trust in the Lord Jesus Christ, then I assure you He died for you –bearing the wrath of God against your sins. Your punishment has been dealt byJesus Christ. Moreover for you, Christ has lived the good and perfect lifeunder the Law. You just need to receive that righteousness by faith and beclothed with it. He took the punishment which you cannot bear and He lived thelife which you cannot live and He gives you this great salvation as a free giftto be received by faith. Call upon the Name of Lord Jesus Christ today and youshall be saved. May the Holy Spirit of God work in your hearts to receive thisgreat a salvation. Amen.

Back From Sabbatical – A Report

2011-07-09T22:44:00.000+05:30

This January, on mybirthday, I was persuaded by a Christian couple to consider taking a sabbaticalfrom all forms of ministry. I was asked to take this sabbatical and reflectupon my heart for ministry. I was asked to see whether I have a genuine lovefor the Lord and His people or is it other reasons like popularity, which are drawing me toministry. Upon praying and consulting with my mentors, I felt it as a directionfrom God and thus I complied to the plea of these dear friends. I withdrewmyself from all forms of ministry with only one exception ofblogging at Theoblogy. The reason I was allowed to blog is two-fold. Theoblogy islike a resource center, where I point people to good resources I have comeacross. Hence all writing there is in the first person plural and all personalopinions or comments are restrained. So over the past 6 months, I haverefrained from all opportunities to do any public or private ministry, writeany article or paper on any subject, was even less regular at Theoblogy.

Here is the report onhow the sabbatical went.

With muchthanksgiving to our great God, I am glad to let you know that these six monthshave been much blessed. My fellowship with the Lord has been sweet. Thoughthere were ups and downs in my spiritual fervor, the Lord's faithfulnessconstantly attended me, blessing me with a fresh love for and assurance offaith in Him. I love the Word of God, not just preaching or teaching it, butjust love it. To ponder over the Wordof God and be filled with wonder over the God of the Word has been a richexperience all through out this period. I am fully convinced of my calling topreach this Word. Oh yes I want to herald the Word, simply because it is worthpreaching it. The magnificence of the Son of God in this Book is constrainingme to preach. I want to herald the gospel for the people of God to receivegrace and for the glory of God. However I don't have to preach, to love theWord. I love the Word whoever be heralding it. The past 6 months of silence hasgiven me much evidence of my heart beating passionately at the proclamation of the Word. All praise beto God in our Lord Jesus Christ.

Some of the cruciallessons I have learnt in the past 6 months are as follows :

A Gospel-centeredworldview :- The gospel is not just for unbelievers to be saved, but forbelievers to be growing in the grace of our Lord. Though this is something Ihave come to know from last year, much clarity has come as to what it means tobe gospel-centered in inter-personal relationships. I am fully convinced thatfor a Christian, when it comes to human relationships - whetherparent-children, husband-wife, pastor-church or Christian-Christian orChristian-Unbeliever, the principle that helps him to conduct himself in agodly way is nothing but the gospel truth of justification by grace alone. Thetruth of God accepting sinners not on the basis of their performance, but ratheron the performance of the Lord Jesus Christ for them, is absolutely crucial forany relationship to work out properly. All tension in human relationships isarising from our performance-driven evaluation of other people. However if wewere to look at other people and act in light of the gospel - then we wouldaccept and love people, not because of their performance, but in spite of theirperformance, seeing them as God sees, perfect in Christ Jesus. This is verytrue in our relationship with other Christians, who are clothed in Christ Jesuswith a perfect righteousness. This understanding helps me to be love mybrethren, even though there are a million shortcomings in them. My love forpeople is thus not on the basis of their performance, but rather I accept themin Christ. I am so able to fellowship with people who are the most differentfrom me. I am by no means compromising any doctrinal standards of mine, yet Ican be gracious and friendly at the same time to people who differ from me.Like Tim Keller says, its when the gospel is intellectually coherent andexistentially melting that real change happens in believers. I believe it ishappening in me.

A sweet confidence inthe blessed ministry of the Holy Spirit in my battle against sin :- Thedistinct experience of the Christian life is the experience of having theSpirit in us. Though a non-Pentecostal and non-Charismatic, I fully believe inthe inevitable role of the Spirit in living the Christian life. Reading thePuritans has been a tremendous blessing to me. I am sorry to say, that mostPentecostals and Charismatics think that before the Pentecostals came to thescene, the Christian church has largely been ignorant of the Spirit. This issimply a historic nonsense. The largest, the lengthiest and the best book, withpainstaking details on the person and work of the Holy Spirit, to be everwritten in the history of the church, was not written by any Pentecostal orCharismatic, but by the Puritan John Owen, my favorite Puritan author. He wasundoubtedly the greatest of all Puritan authors, though his language be denseand at times archaic. Meditative reading of his books is simply the mostbeneficial thing a Christian can do in his spare times. By reading the PuritansI have come to learn the Holy Spirit like never before. Oh when the thick darkfumes of Pentecostalism was lifted up, I saw with ever increasing clarity thesweet, strengthening and faith building ministry of the Spirit. It is theSpirit which makes the Word real to us, gifts us with illumination, causes toproduce in us the right affections in accordance with the Word and leads us towalk in light of the Word. Oh how I bless the Father for His gift of the HolySpirit.

God of the gospel is the gladnessin all my rejoicing :- If God were to withdraw His sweet fellowship from me,then my life would drown to be the most depressing one in the world. Greatestof all friends, the best of all earthly leisure, the sweetest of all melodies,the profoundest of all earthly truths would not be able to restore my joy.Through painful and dry patches of the Sabbatical, I learned one awesome truth: if I have God, I have my joy and therefore I need to have God in everything, for me toenjoy anything. This truth causes me to long for Him, more than anything elsein all aspects of life. What drives me to do so, is His knowledge I have cometo taste through His gospel. The essence of all my joy is thus God Himself, asand only revealed in the gospel of our Lord Jesus Christ.

To aspire to be asteward and never an owner of any material wealth in this world :- Thishappened while studying some missionaries and also during personal reflectionson my own calling to India. It occurred to me that I am called to be a stewardand never to own anything as such in this world. In the providence of God Imight own many things, yet I am to aspire to be a steward only. It is such menthat God blesses with enough resources to reach the world with the gospel andenlarge their tents of influence. The financial conditions in the past 6 monthswere tailor-made to teach me this lesson. I praise God for the abundance andthe scarcity through which He lead me.

The importance ofreading gospel-rich books, mostly from the bygone age :- Though I have alwaysbeen appreciative of books from the past, the sabbatical gave me much time toengage with many of these books in a more detailed way. Two resolutions weremade during the sabbatical regarding long-term reading plans – (i). To read allthe works of the Reformer, Martin Luther - for he knew the centrality of thegospel of justification by grace and how to apply it to all of life. (ii). To read all the works of the Puritandivine, John Owen - for he was Christocentric in all his writings and had onemain pastoral thrust, namely universal or entire holiness of the reader. Thefollowing are the books I began to work on during this sabbatical - 1.More ThanConquerors - a study of the book of revelation by William Hendriksen. Joined bymy dearest companion in the Lord, I decided to be in a 200 day study throughthe book of revelation during these six months. We thought of finishing it,however we are yet to accomplish it. 2.Mortification of Sin in Believers by John Owen, This is the best bookI have ever read on killing sin. I would highly recommend it to anyoneinterested in pursuing holiness, the gospel-centered way. 3. 1689 LondonBaptist Confession - though not a book, it is the confession of faith held dearby Particular Baptists (men like C.H Spurgeon, John Bunyan, William Carey etc).Theologically I cannot identify with anyone more closely than with theParticular Baptists and hence the reason behind the studying of thisconfession. The confession systematically arranges key doctrines of the Bibleand thus studying it lets one learn the Bible topically. In addition to thesebooks, I read the writings of many others too. All the literature I worked onthese 6 months have one thing in common - they were written by authors who knewvery well the centrality and sufficiency of the gospel to build believers inthe Lord Jesus Christ. Praising God for helping me see and savor the glory ofChrist in His gospel, through these books.

Areas for improvement:

I have listed below some ofthe areas for improvement in my life and how I hopeto tackle them in my gospel-driven piety.

Moodiness - to beless moody and have emotions that are in-line with the hope of the gospel.

Despair - to be lessdisappointed over past failures, but be driven by the promises of the gospel ofGod's grace.

Critical Spirit - tobe less judgmental of human shortcomings (whether in me or others) but beaffirming the evidences of grace (both in me and others).

Temperament - to beless irritated by weak and difficult people, but be tender and kind, in lightof the condescending grace of the Lord towards me as revealed in His gospel.

Patience - to be lessgrumbling over life's circumstances, but be patient knowing the gospel truth of the Sovereignorchestration of all things for my good and that the God who did not spare Hisown Son, will not withhold any good thing from me.

Bitterness - to beless angry, but be forgiving, knowing how much I have been forgiven by HisSovereign Grace in the gospel.

Thankfulness - lesstaking for granted anything or anyone, but be always moved by gratefulness,flowing from the knowledge of His love in the gospel.

Guilt - to be lessscared to confront sin, knowing the freedom of the gospel that there is now nocondemnation for those who are in Christ Jesus.

Boasting - lessboasting over earthly and human things, knowing all my boast is in the Lord, bywhose perfection I stand accepted before the throne of grace.

By no means is this acomprehensive report on all that I went through and learned during thesabbatical. Anyhow I feel whatever I have written is sufficient to give a goodpicture of it. As I end this sabbatical, I look forward to meaningful serviceto our Savior. I have four writing assignments to work on for the rest of theyear. Three of which are to be developed and presented to different Evangelicalorganizations for their ministerial use. The fourth one is to be developed partof an ongoing project at Beacon to develop papers on being gospel-centered.Each of these theological papers would be published later in this site. In allthis, my sincere prayer is that the supremacy and sufficiency of the gospel, wouldbe passionately heralded, for the treasuring of God at any cost, in Jesus Christ. Amen

The Gospel and Worshipping The Lord At Any Cost

2011-02-01T07:30:00.005+05:30

An Exposition of the Mission Statement of Beacon of Truth

The aim of this article is to expoundthe mission statement of Beacon of Truth and explain the theological vision ofthis ministry. At the outset, it is perhaps better to clarify that Beacon ofTruth has no plans to be another parachurch organization. We are rather apro-church ministry. In other words, we take the ministry of the local churchvery seriously and wants to see local churches be the center of all the work ofGod. Hence we are all about promoting the ministry of the local church. In the future,Beacon of Truth seeks to be part of a biblically conservative, theologicallysound and gospel faithful local church. We would then seek to serve as theoutreach ministry of that church, promoting gospel-centered resources of thischurch. That is our desire concerning the future of this ministry.

The MissionStatement

Exposition

In order to explain the mission statement, it is good tobreak it down to little and significant phrases. We would tackle each phraseone at a time and build the bigger picture.

“We exist by theprovidence of God…”

Wefelt it important to affirm the providential hand of God in putting us alltogether, giving us the passion we have and all the gifts and calling each oneof us possess. Hence at the beginning of the mission statement, we want to say,we exist simply on the basis of the providence of God. God could haveaccomplished everything He has purposed, without any of us. However in theprovidential grace of God, we are who we are and we are greatly privileged tohave been given this great honor of knowing and serving Him. Our ministry isthus out of profound gratefulness to His amazing grace in granting undeservingsinners like us, this matchless gift of knowing the joy of cherishing themagnificence of His Son – Lord Jesus Christ.

“toproclaim and promote…”

Soin the gracious providence of our God, what has He called us to do? Or to putdifferently, if someone were to ask, as to how exactly are we going toaccomplish our mission? Then the answer is to proclaim and promote.Byproclaim, we mean preaching. We firmly believe in the centrality and primacy ofpreaching over all other means of promulgating the Word of God. We are passionateabout preaching and have a very high view of it. For we believe, preaching theWord is the means by which God accomplishes His electing purposes. We believeso, precisely because of our high view of the message we proclaim. We believethe gospel is the power of God untosalvation, and hence when a man of God, heralds this Word, which is not a bareword, but one laden with power, it proves its potency by the response itproduces in its hearers. This high view of the gospel and how God has ordainedpreaching to be that one means by which He displays His power to save sinners, makesus passionately serious about preaching.

However we are well aware of the fact that thoughpreaching is central and takes priority over all other means, ministry is notall about preaching. Ministry does involve other means of spreading the Word bywriting articles, booklets, books, theological papers, personalcorrespondences; counseling, one-to-one discipleship etc., Hence we want toaffirm that we are eager to not just proclaim but also to promote the gospel in whichever way wecan. So the bottom line on our modus operandi is that we want to promote the gospel by all means, butmainly through its proclamation.

“the sufficiency andsupremacy of the gospel of Lord Jesus Christ...”

We now come to the main thrust of our mission – ourmessage. We desire to proclaim and promote only one message – the gospel, thegood news of Jesus Christ. To be specific, we want to celebrate the sufficiency and supremacy of the gospel ofLord Jesus Christ. In all that we do, we want to make it plain how thegospel is both supreme - above all false religions and false gospelspreached without and within the church, and sufficient– to save, mature and keep the people of God. In dealing with the supremacy ofthe gospel, we want to demonstrate how the gospel is supreme to all other messagesthat humans have invented as alternate gospels. This would certainly includefalse religions and we would address them, by showing how the gospel gives amore adequate, coherent and powerful answer to the deep realities of life. Wewould thus be indirectly addressing them rather than a direct one, which suitsmore for an apologetics ministry. However we would be directly addressing thealternate gospels preached within the church. This more subtle kind of attackon the gospel is where we mainly want to proclaim the supremacy of the gospel. Manyprofessing Christians who would affirm the supremacy of the gospel over falsereligions, to save sinners, would sadly also invent alternate mechanisms ofsanctification or final salvation that betrays the truth of the gospel.

Thegospel is supreme precisely because it is sufficient to save, mature and keepthe people of God. Though almost all Evangelicals affirm the necessity of gracein salvation, only Reformed Christians believe in both the necessity andsufficiency of God’s grace in the gospel. We being Reformed believe that theBible teaches both the supremacy and sufficiency of the gospel and that itholds them both together by maintaining the centrality of the gospel.Doctrinally, canonically and thematically, the center of the Bible is thegospel. The gospel thus dictates our understanding of every single doctrine,orients our hermeneutics and brings coherence to our grasp of the Biblestoryline. Thus it is only by keeping the gospel at the center of our theology,life and ministry, we would faithfully uphold the supremacy and sufficiency ofthe gospel. We thus want to be as gospel-centered as the Bible is.

“for enabling the Church…”

For whom do we proclaim and promote the supremacy andsufficiency of the gospel? The answer is the Church, that elect people whom Godhas chosen, in His beloved Son to be His people, for the glory of His Name. Thisdoes not mean we do not have a ministry to unbelievers. It only means ourministry would ultimately be beneficial for them only in whom the Spirit of Godis effectually working – to save, mature and keep by the gospel. We love allpeople in the world and want to obey the prescriptive will of God to go toevery creature and proclaim the glories of Jesus Christ in His gospel. Howeverwe specially love the church, those who have not just heard the gospel, but by thegracious and effectual working of the Spirit, have the gift of saving faith tobelieve in the gospel and have thus been united to the body of Christ, His holyand blood-bought bride, chosen for His glory. Therefore all our ministry isaimed at enabling the Church. We want the body of Christ equipped and enabledby the gospel.

“to always treasure Godalone and thereby worship the Lord at any cost.”

Finally the mission statement answers as to what we wantthe church to ultimately do. We believe, the Church would be enabled by God,through our faithful and gospel-centered ministry, to always treasure God alone. We love to see the Church be thatcommunity, where God alone is counted precious, where God alone is treasured,with wholehearted adoration and godly reverence. It is our firm conviction thatno man can count God as precious, apart from the gospel. It is only by tastingthe gospel, we can savor the goodness of God, be irresistibly attracted to Hisbeauty and be deeply convicted of His worthiness in worship. Hence we believe atrue gospel-centered ministry would foster deep appreciation of and treasuringof God.

“And thereby”, in other words, by means oftreasuring God or as a result of treasuring God, the Church is joyfully willingto offer worship at any cost. For the logical and reasonable outcome of thistreasuring of God is worship. When God becomes our supreme joy, thepriceless treasure, we become willing to do away with anything and anyone inthis world, if His Name be glorified. Whatever be the cost, we seek only tocherish Him and Him alone. The inferior and fleeting pleasures of this worldsoon loses its grip on our souls, so gripped by the superior and eternalpleasure of treasuring this God of the gospel. Willingness to part any earthlytreasure or sinful pleasure becomes part of such a church. For some, the cost tosee God worshipped would be mortifying some sin, for others it would be partingwith their loved ones and going to an unknown land for the sake of the gospel. Whateverbe the cost, we believe a gospel-centered ministry would make the Church, a Word-devouring, Gospel-loving,Christ-treasuring, Sin-mortifying, Missions-doing, God-exalting and worshippingcommunity.

To this end we labor in proclaiming and promoting the sufficiencyand supremacy of the gospel of our Lord Jesus Christ.

Who We Are

Jay.M Nair, the founding contributor at Beacon, is anEvangelical Christian, passionately seeking to be radically gospel centered in hislife and preaching. Theologically he is Reformed (5 point Calvinist) with adecidedly Baptist bent. He is currently employed in an IT firm in India.

Guest Contributors

Aashik Rao is a Particular Baptist believer from Boston,who is currently studying in Columbia University in New York. He calls GraceReformed Baptist Church of Long Island, his church and seeks to fulfill his onepurpose in life, “to have a habitualsight of Christ, who died for my soul, and to live, ever drawing from thewellspring of grace in this glorious savior.” Aashik’s contributions toBeacon can be read here.

Holly Dye is a Particular Baptist believer from Ohio. Sheis currently the author and administrator of Refocusing Our Eyes, a website aimed at seeing thereformation of local churches, using the writings of Christians, mostly of thebygone age. She calls Kemp Road Baptist Church, her church and seeks to serve the Body of Christ through her writings andpromotion of other writings of old and new authors, in an effort to see thechurch reformed. Holly’s contributions to Beacon can be read here.

Permission:

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www.beaconoftruthministries.blogspot.com/

Daily Disciplines

2010-12-29T20:55:00.004+05:30

The aim of this article is to help Christiansknow and practice essential and daily disciplines involved in one’s personalcommunion with the Lord over His Word. The article hopes to give some helpfulsuggestions and resources which would help one to be disciplined in one’spersonal communion with the Lord. The disciplines discussed in this article areorganized upon a suggestive order of time spent in daily devotion. This model issketched here to give some worthy considerations for a wise utilization of timespent in communion with the Lord through daily disciplines.

WhySpiritual Disciplines?

The inevitable nature of spiritual disciplines inChristian growth can be explained by taking note of the nature of authenticChristian growth. Growth in Christian life is essentially a growth in obedienceto the greatest command – to love God with all your heart, strength, soul andmind, by the grace of God in the gospel of His Son, Lord Jesus Christ. The morewe love God, the less we love the world. This growth is such that it happensthrough the renewing of our minds, resulting in our transformation. And thisrenewal of our mind happens through daily refreshing of our love of God, withthe Word of God, the only source of divine revelation. It is in this dailyrefreshing of our love of God, that spiritual disciplines act as means ofgrace. Thus as inevitable means of grace in our personal communion with theLord, whereby we refresh our love of God and grow in transformation, thesedaily disciplines are to be understood and practiced by every Christian for hisown good and the glory of His Lord and Savior.

1. Prayer

Our daily communion should begin inWord-saturated and heartfelt prayer. Two aspects of prayer that we need to bemindful are its content being biblical and its affections being honest. If ourprayers are merely a routine where our hearts are not involved in it, then itdescends to be a mere pagan ritual. On the other hand, our prayers also shouldbe characterized by its biblical content. By biblical content, we do not meanjust exact quoting of the Bible. What is meant is rather the language, thepetitions and the reverence expressed in our prayers, should faithfully reflectthat which the Bible declares about our God. In other words, our prayers shouldbe inline with the Word of God As Joel Beeke says, all our prayers must be controlled, formed, and inspired by the Word ofGod.[1] The Word should direct our prayers – in its matter and in itsmanner. It is true that the best way to achieve these two qualities in prayeris to learn to turn biblical passages into prayers. To begin with we can use prayers and petitionsfound in the Bible itself.

In his book WhenI Don't Desire God, John Piper has avery helpful model of prayer called I. O. U. S. which is an acronym for what weshould be praying before reading the Scriptures. Each of these are taken fromthe book of Psalms and they are as follows :

Incline my heart to you, not to prideful gain or any false motive.(Psalm 119:36)
Open my eyes to behold wonderful things in your Word. (Psalm119:18)
Unite my heart to fear your name. (Psalm 86:11)
Satisfy me with you steadfast love. (Psalm 90:14)

Regarding this acronym, Piper says :

I—(Incline!)The first thing my soul needs is an inclination toward God and his Word.Without that, nothing else will happen of any value in my life. I must want toknow God and read his Word and draw near to him. Where does that “want to” comefrom? It comes from God. So Psalm 119:36 teaches us to pray, “Incline my heartto your testimonies, and not to selfish gain!” Very simply we ask God to takeour hearts, which are more inclined to breakfast and the newspaper, and changethat inclination. We are asking that God create desires that are not there.

O—(Open!)Next I need to have the eyes of my heart opened so that when my inclinationleads me to the Word, I see what is really there, and not just my own ideas.Who opens the eyes of the heart? God does. So Psalm 119:18 teaches us to pray,“Open my eyes, that I may behold wondrous things out of your law.” So manytimes we read the Bible and see nothing wonderful. Its reading does not producejoy. So what can we do? We can cry to God: “Open the eyes of my heart, O Lord,to see what it says about you as wonderful.”

U—(Unite!)Then I am concerned that my heart is badly fragmented. Parts of it areinclined, and parts of it are not. Parts see wonder, and parts say, “That’s notso wonderful.” What I long for is a united heart where all the parts say ajoyful Yes! to what God reveals in his Word. Where does that wholeness andunity come from? It comes from God. So Psalm 86:11 teaches us to pray, “Unitemy heart to fear your name.” Don’t stumble over the word fear when you thoughtwe were seeking joy. The fear of the Lord is a joyful experience when yourenounce all sin. A thunderstorm can be a trembling joy when you know you can’tbe destroyed by lightning. “O Lord, let your ear be attentive to . . . theprayer of your servants who delight to fear your name” (Neh. 1:11). “Hisdelight shall be in the fear of the LORD” (Isa. 11:3). Therefore pray that Godwould unite your heart to joyfully fear the Lord.

S—(Satisfy!)What I really want from all this engagement with the Word of God and the workof his Spirit in answer to my prayers is for my heart to be satisfied with Godand not with the world. Where does that satisfaction come from? It comes fromGod. So The Focus of Prayer in the Fight for Joy. Psalm 90:14 teaches us to pray,“Satisfy us in the morning with your steadfast love, that we may rejoice and beglad all our days.” [2]

George Mueller who was well known for his prayerlife and faith in God, testified about his experience of praying through Scripturesand how it transformed his prayer life. Mueller says:

The firstthing I did (early in the morning), after having asked in a few words theLord’s blessing upon His precious word, was, to begin to meditate on the Wordof God, searching, as it were, into every verse to get blessing out of it; notfor the sake of preaching on what I had meditated upon; but for the sake ofobtaining food for my soul. The result Ihave found to be almost invariably this, that after a very few minutes my soulhas been led to confession, or to thanksgiving, or to intercession, or to supplication;so that, though I did not, as it were, give myself to prayer, but tomeditation, yet it turned almost immediately more or less into prayer…. With this mode I have likewise combined thebeing out in the open air for an hour, an hour and a half, or two hours beforebreakfast, walking about in the fields, and in the summer sitting for a littleon the stiles, if I find it too much to walk all the time. I find it very beneficial to my health towalk thus for meditation before breakfast, and am now so in the habit of usingup the time for that purpose, that when I get in the open air, I generally takeout a New testament of good-sized type, which I carry with me for that purpose,besides my Bible: and I find that I can profitably spend my time in the openair, which formerly was not the case for want of habit…. The difference, then, between my formerpractice and my present one is this. Formerly, when I rose, I began to pray as soon as possible, andgenerally spent all my time till breakfast in prayer, or almost all thetime…. But what was the result? I often spent a quarter of an hour, or halfan hour, or even an hour on my knees, before being conscious to myself of havingderived comfort, encouragement, humbling of soul, etc; and often, after havingsuffered much from wandering of mind for the first ten minutes, or a quarter ofan hour, or even half an hour, I only then really began to pray. I scarcely ever suffer now in this way. For my heart being nourished by the truth,being brought into experimental fellowship with God, I speak to my Father, andto my Friend (vile though I am, and unworthy of it!) about the things that Hehas brought before me in His precious Word. It often now astonishes me that I did not sooner see this point. [3]

Another helpful resource worth considering forlearning to pray biblically is D.A Carson’s exposition of Pauline prayers, “A Call to Spiritual Reformation: Prioritiesfrom Paul and His Prayers”. In it, Carson carefully works through each ofPaul’s prayer found in the Epistles, explains first its meaning, then thepriorities of Paul in these prayers and finally makes application of hisexposition to our lives. Carson reflects upon comparing our priorities withthat of Paul and suggests that we ask ourselves how far the petitions wecommonly present to God are in line with what Paul prays for. Suppose, forexample, that 80 or 90 percent of our petitions ask God for good health,recovery from illness, safety on the road, a good job, success in exams, theemotional needs of our children, success in our mortgage application, and muchmore of the same. How much of Paul’s praying revolves around equivalent items?If the center of our praying is far removed from the center of Paul’s praying,then even our very praying may serve as a wretched testimony to the remarkablesuccess of the processes of paganization in our life and thought. [4]

Carson employs Paul to disclose the priorities ofGod concerning His people and how a realigning of one’s priorities to that ofGod, radically transforms one’s prayer. Thus he shows us from Paul, what weshould pray and how we should pray.

We quicklylearn that God is more interested in our holiness than in our comfort. He moregreatly delights in the integrity and purity of his church than in the materialwell-being of its members. He shows himself more clearly to men and women whoenjoy him and obey him than to men and women whose horizons revolve around goodjobs, nice houses, and reasonable health. He is far more committed to building acorporate ‘temple’ in which his Spirit dwells than he is in preserving ourreputations. He is more vitally disposed to display his grace than to flatterour intelligence. He is more concerned for justice than for our ease. He ismore deeply committed to stretching our faith than our popularity. He prefersthat his people live in disciplined gratitude and holy joy rather than in pushyself-reliance and glitzy happiness. He wants us to pursue daily death, notself-fulfillment, for the latter leads to death, while the former leads tolife. [4]

A careful study of this book would make one’sprayer life more in line with the Scriptures, both in its content and in itsconduct.

It is important to remind the reader at thispoint that the aim of the article is not to give a comprehensive list of usefulresources regarding prayer, but to inform those essential aspects of prayerthat ought to be found in our lives. Resources are mentioned only as helpfulsuggestions for developing these aspects.

2. BibleReading

If we find our daily reading of the Bible beingirregular, then chances are it is because we have no plan regarding it. If weget up in the morning not knowing where in the Bible we should read, then in amatter of little time, we would quit doing it altogether. Our mind should becrystal clear where we are going or else the devil will easily lead us astray.It is for this purpose that we should use a Bible reading plan. The most famousplan is of course M'Cheyne's Bible reading plan. It helps us read the Bible inan year, by reading 4 chapters a day. For some of us that is too much of aload. However if you work on it with much prayer, you will find that it is apossible discipline. A helpful thing to do would be to break the 4 chaptersacross the day. Say two chapters in the morning and two chapters in theevening. Or some of us who have more time during the day can break it into achapter across 4 different times of prayer a day (Morning, Noon, Evening andNight). If you are in a Christian family, then you can read two chapters inyour personal devotion and two in your family devotions. There are many suchhelpful ways to keep this daily plan.

A very similar and helpful resource is the onefrom Discipleship Journal where again its 4 chapters a day and has features asfollows :

By reading from four separate places in theScripture every day you should be able to better grasp the unity of the Bible,as well as enjoy the variety of seeing four different viewpoints.

You can begin at any point of the year.

To prevent the frustration of falling behind,which most of us tend to do when following a Bible reading plan, each month ofthis plan gives you only 25 readings. Since you'll have several "freedays" each month, you could set aside Sunday to either not read at all orto catch up on any readings you may have missed in the past week.

If you finish the month's readings by the 25th,you could use the final days of the month to study passages that challenged orintrigued you.

If reading through the entire Bible in one yearseems daunting, you can alter the plan. For example, you could read the gospelsand the wisdom books this year, and the other two categories next year. [5]

Though some of these features are true for theM’Cheyne’s plan, the 25 days a month is perhaps the most helpful in thisreading plan.

Bible reading should be an essential part of ourdaily disciplines. We should get more and more conversant with the Bible storyline. It is quite astounding that there are multitudes of EvangelicalChristians who are yet to read their Bibles from cover to cover. Vast majorityof Christians sitting in Evangelical churches are yet to read some of the OldTestament books. Some even yet to cover the New Testament canon. By being so,there are missing major chunks of glorious details of the Bible’s story ofGod’s redemption of His people. To curb this evil of bible illiteracy amongEvangelical churches, we should be zealous in reading the Bible in adisciplined and systematic manner. For this, Bible reading plans seems to be agood tool.

If you are the head of a family, then it isrecommended that you would make your family have a reading plan. Model ityourself and then make your family also follow it. Incorporate this readingplan to your family devotions. Be mutually accountable to each other on thisdiscipline and see to it that every one in the family is keeping it and gettingconversant with their Bibles.

If you are a pastor, then it is recommended thatyou make the church family have a reading plan. Many churches now a days do notpractice Bible reading in their public worship. It would be highly beneficial,if the church gives the reading of Scriptures a prominent place in their publicworship. It would be more beneficial if that reading is systematical and followsa plan. Say, systematic reading of New Testament on Sunday mornings and that ofOld Testament on Sunday evenings. Let the church be known for its passionatereading of the Scriptures.

3. Meditation

It would not be wrong to say that meditation isthe discipline of all disciplines. For it is in meditation that the Wordtransforms us. As Don Whitney says, Readingis the exposure to Scripture, but meditation is the absorption of Scripture.And it's the absorption of Scripture that leads to the transformation of ourlives.[6] Moreover all other disciplines to be properly done requires thestrength derived from the Word in meditation. Our prayers to be biblical andpowerful requires a transformed mind which has absorbed the Word of God inmeditation. Our reading to be regular and passionate requires a hunger for theWord, produced and preserved by the rich experiences of finding food for soulin meditation. The memorization of Scripture is also only possible if one meditateson it. Thus it is right to judge meditation as the discipline of all dailydisciplines with the Word.

The Bible itself speaks of the importance of thisdiscipline of meditating upon God’s Word. The blessed man in Psalm 1 is the onewho delights in and meditates day and night on the Word of God. The Psalmist inPsalm 119 speaks of his diligence in this discipline of meditation. Hemeditates on the Word in order to live a life marked by abstinence from sin,Psalm 119:11 “I have stored up your wordin my heart, that I might not sin against you”. He meditates on the Word to not forget theWord and to constantly delight in it, Psalm 119:15-16 I will meditate on your precepts and fix my eyes on your ways. I willdelight in your statutes; I will not forget your word. He seeks God to illumine him, for him tocontinue being diligent in his meditation, Psalm 119:27 Make me understand the way of your precepts, and I will meditate onyour wondrous works.

Martin Luther who suggested meditation as one ofthe key rules in studying theology correctly, defines meditation as reading and rereading them with diligentattention and reflection, so that you may see what the Holy Spirit means bythem. [7]. Luther makes the Psalmist in Psalm 119 his example for thisdiscipline and notes, Thus you see inthis same Psalm how David constantly boasts that he will talk, meditate, speak,sing, hear, read, by day and night and always, nothing except God's Word andcommandments. For God will not give you his Spirit without the external Word;so take your cue from that. His command to write, preach, read, hear, sing,speak, etc.., outwardly was not given in vain. Dr. Rob Plummer commentingon this understanding of Luther concerning meditation, summarized meditating onthe Bible not as simply quietlyreflecting on a passage, but singing, reciting, memorizing, and writing theword. Meditating on the Word is using whatever intellectual and creativeenergies God has given us to focus on his revelation in thought, action,speech, or image. [8]

It is precisely this intellectual aspect ofmeditating on the Word, that makes Christian meditation different from everyother form of meditation as found in other religions. It is indeed quite analarming thing that an increasing number of Christians, especially in the Westare being drawn into Eastern religious concepts of meditation which are nothingbut unbiblical. Seeking of an empty mind, ethereal experiences, inner voice etcare some of the unbiblical characteristics of this trend. However for properbiblical meditation, our minds cannot be emptied, rather it needs to besaturated with the Word. Hence it is advised to be discerning while workingthrough some of the contemporary Christian literature on this matter ofmeditation.

With regard to how meditation ought to be done,Evangelicals are in agreement that reflecting upon the Word is at its core. Aspointed out earlier from Luther, meditation is not just reflection, it is muchmore. However reflecting upon Scriptures is the central aspect of thisdiscipline. The Evangelical answer to how then should we reflect upon Scriptureis varied, not in essence but in methods. However each of it has the followinginevitable elements. The first thing suggested is to read and reread theScripture (finding the meaning of the text), secondly to ask pertinentquestions regarding the text (finding the implications of the text), thirdly tofind personal applications (finding the application of the text) and finally toponder over it through out the day.

Reading and rereading the text is the first andforemost thing to be done in reflection. As Luther pointed out, we read andreread to see what the Holy Spirit means by the Word. [9] In other words, weare trying to see what the Word is saying. Some have made helpful suggestionslike reading the verse slowly with different emphasis on different words of theScripture and rewriting the verse in our own words. All of this is aimed at us absorbingwhat the text means.

In the second element of asking questions, we areseeking to know the implications of the text. Here we are asking questions tounveil logical relationships between propositions within the text or betweenthe text and other texts of the Bible, and draw conclusions regarding truth andlife. What pertinent questions need to be asked is again answered differentlyby Evangelicals. In his book on meditation, English Puritan Joseph Hall,suggests ten matters to be considered concerning any text. Each of it can bephrased as appropriate questions regarding the text, as shown in parentheses :

Descriptionof that we meditate of. (What is it? -Define and/or describe what it is.)

An easy andvoluntary division of the matter meditated. (What are its divisions orparts?)

Considerationof the causes thereof, in all kinds of them. (What causes it?)

Theconsideration of the fruits and effects. (What does it cause i.e. itsfruits and effects?)

Considerationof the subject wherein or whereabout it is. (What is its place, location,or use?)

Considerationof the appendances and qualities of it. (What are its qualities andattachments?)

Of thatwhich is diverse from it, or contrary to it.( What is contrary,contradictory, or different to it?)

Ofcomparisons and similitudes, whereby it may be most fitly set forth. (Whatcompares to it?)

The titlesand names of the thing considered. (What are its titles or names?)

Considerationof fit testimonies of Scripture concerning our theme. (What are thetestimonies or examples of Scripture about it?) [10][11]

Donald Whitney has a series of questions based onPhilippians 4:8, which he suggests is not just useful in meditating text andapplying in our life, but also for bringing our lives to the text andrealigning our thoughts regarding our life, to the sound foundation of theScriptures. The questions are as follows :

What is true about this, or what truth does itexemplify?

What is honorable about this?

What is right about this?

What is pure about this, or how does itexemplify purity?

What is lovely about this?

What is admirable, commendable, orreputation-strengthening about this?

What is excellent about this (i.e., excelsothers of this kind)?

What is praiseworthy about this? [12]

In the third element of applying the text, weconsider both its meaning and its implication, to make necessary applicationsupon basically two broad areas, our theology – (what we must believe) and our life(what we must do). Theologicalapplications could range from learning a doctrine to correcting our errors. Itthus has to do with our understanding of God’s truth in the text. The Spirit ofGod is leading us to all the truth and thus through daily meditations, we arebeing lead by the Spirit, not to understand new and novel truths, but tounderstand the unseen glories of the same old truth, contained only in theBible. Theological considerations would include asking ourselves :

Do I understand what the text is saying?

Is my understanding of this particular truth, inlinewith what the text is saying?

Is there a need for correction of any of mydoctrinal beliefs?

What are the characteristic flaws in my thinking,which lead me to positions unwarranted by this text?

Do I appreciate the truth in the text as one whichenriches my faith and devotion to Christ?

Practical applications might range from believingin the truth so seen to praising God to confession of one’s sins. It has to dowith our affections to God’s truth in the text. Practical considerations wouldinclude questions like :

Do Ibelieve what the text says?

Do I build my life upon its truth?

If its an imperative, do I pursue to keep it inmy life?

Do I praise God sufficiently for His grace bywhich I have kept it so far in whatever measure I find in myself?

If I have failed in it, have I confessed it andrepented of it?

What practical efforts need to be taken to avoidsinning in this area?

These questions listed under theological andpractical applications are not comprehensive and the aim is merely to give anexample of how applicatory questions can be framed in each case.

Finally, the fourth element in the outlinesketched by Evangelicals regarding the practice of meditation, is to ruminate overthe text through out the day. Some suggest the use of meditation mapping, tokeep the text before us. Memorizing the text and frequently reciting itmeaningfully as prayer or praise or confession is also a helpful and faithbuilding practice.

When we thus meditate upon the Word of God, theScriptures says we shall be “careful todo according to all that is written in it.” (Joshua 1:8) and shall be “like a tree planted by streams of water,which yields its fruit in season and whose leaf does not wither.” (Psalm1:2) In other words, careful obedience and abiding fruitfulness would mark ourlives.

4. Memorization

The Psalmist in Psalm 119, says very emphaticallyto God about his commitment to not forget the Word. (v.16). As seen earlier,the final element in meditation is to ruminate the Word through out the day.For it to be successfully done, one needs to memorize the text. It is in thisrespect that the relevance of Scripture memorization is properly understood. Thesedisciplines are thus mutually complementary. Without meditation, memorizationwould be merely mechanical and is of no spiritual value. Without memorization,meditation would be limited to the closet and lacks any bearing upon the dailyaffairs of a Christian. Thus these two disciplines are though distinct yetinseparable. Charles Spurgeon took note of this relationship between these twodisciplines and thus exhorts his readers with poor memory to meditate much. Hesays You complain of short memories; yousay that what you have heard you can scarcely remember to another day… Complainnot, then, of thy memory, complain of thyself if thou art not given tomeditation[13]

The Psalmist clearly reveals this essentialrelationship between these two disciplines when he says in Psalm 119:15-16: I will meditate on your precepts and fix myeyes on your ways. I will delight in your statutes; I will not forget yourword. The Psalmist makes three commitments in this verse – To meditate uponGod’s Word and His ways, the discipline of meditation; To have the appropriateaffection of delight in the Word, the discipline of practical application; and,To not forget the Word, the discipline of memorization. The order of thesedisciplines in his statement is to be carefully noted. First rigorous and deepthinking over the Word, then proper affections towards the Word, followed by a consciousremembrance of the Word. For a healthy practice of each of these disciplines inour life, it is highly important that we take note of this pattern and followit. For meditation without memorization would produce forgetful doers. Whilememorization without meditation would produce forgetful hearers.

In addition to this benefit of serving meditation,thereby developing a Word-saturated mind and lifestyle, memorization can reapmany other benefits in our life. John Piper, well known for his promotion ofthis discipline, enlists six benefits of memorization. He is no way in favor ofmechanical memorization, but rather is interested in seeing himself and hispeople memorize the Word for their own spiritual benefits. It is noteworthythat the only offensive weapon listed by Paul, in his description of theChristian’s armor in Ephesians 6, is the sword of the Spirit – the Word of God.Let us follow our Lord Jesus Christ and wield this sword against alltemptations of sin and Satan.

The six benefits of Scripture memorization listedby Piper are :

1. Conformity to Christ - 2 Corinthians 3:18

2. Daily Triumph over Sin - Psalm 119:9, 11

3. Daily Triumph over Satan - Matthew 4:1-11

4. Comfort and Counsel for People You Love - Proverbs25:11

5. Communicating the Gospel to Unbelievers

6. Communion with God in the Enjoyment of HisPerson and Ways [14]

Regarding how this discipline is to be practiced,the individual himself would have to make some decisions. One needs to choose betweenmemorizing a verse every day randomly chosen by some memorization plan, likethe Fighter Verse program[15] and memorizing the same text that is being meditatedduring daily devotion and thus memorize a whole book. Some believe memorizingbooks is inherently a superior practice that memorizing individual versesrandomly chosen. The argument is that memorizing individual verses tends tomiss intervening verses that the individual does not feel are as significant,that there is a flow of argumentation in Scripture that is missed if individualverses are memorized and that there is also a greater likelihood of takingverses out of context by focusing on individual verses.[16] Some others likePiper, who support and promote Fighter Verse program, also suggests the use ofmemorizing cluster of verses surrounding a particular theme in the Bible. Fore.g. : a cluster of texts surrounding justification.[17]

Whichever plan is adopted, one must avoid meremechanical memorization and seek to follow the pattern of the Psalmist asexplained above.

Conclusion

In this article, we sought to help Christians toknow and practice essential and daily disciplines involved in one’s personalcommunion with the Lord over His Word. We considered four of these disciplines,namely prayer, reading, meditation and memorization. Helpful resources andsuggestions were considered and provided in each case. In conclusion, it wouldbe profitable to take note of the primacy and centrality of the Word of God ineach of these disciplines - Prayer springing forth and directed by the Word,Bible reading aimed at being conversant with the Word, Meditation seeking toknow and apply the sense of the Word and Memorization committed to retain theWord in our minds. Thus all of these disciplines are centered around the Wordand any effort to make these disciplines depend on any other source is acategorical mistake. Attempts in the Evangelical world to approach spiritualitythrough mystical disciplines[18], Contemplative prayer[19] and EasternReligious concepts[20] are essentially an assault upon the centrality of theWord in genuine biblical spirituality. Evangelicals would do well by takingheed to and resounding the cry of the Protestant Reformers – Sola Scriptura, inthis matter of spiritual disciplines too.

Footnotes

------------

[1] Joel R. Beeke, Calvin's Piety (MJT15, 2004), Pg 57

[2] John Piper, When I Don’t Desire God : How To Fight For Joy, (Crossway), Pgs151-152

[3] Quoted in Roger Steer, George Müller Delighted in God (Christian Focus, 1997), Pgs 91-92

[4] D.A. Carson, A Call to Spiritual Reformation, Priorities from Paul and His Prayers

[5] Bethlehem Baptist Church, Bible Study Aids One Year Bible Reading Plan FromDiscipleship Journal

[6] Donald S. Whitney, Simplify Your Spiritual Life (NavPress, 2003)

[7] Martin Luther, Preface to the Wittenberg Edition of Luther's German Writings, Luther'sWorks, Vol. 34

[8] Dr. Rob Plummer, Oral Address at theSoutheast Regional Evangelical Theological Society meeting, March 2005

[9] Martin Luther, Preface to the Wittenberg Edition of Luther's German Writings, Luther'sWorks, Vol. 34

[10] Joseph Hall, The Art of Divine Meditation, The works of the Right ReverendJoseph Hall, University Press, 1863, Pgs 63-74

[11] The rephrasing of Hall’s considerations asquestions was done by Donald Whitney.

[12] Donald S. Whitney, Simplify Your Spiritual Life (NavPress, 2003)

[13] Charles H. Spurgeon, Meditating on the Scriptures

[14] John Piper, Why Memorize Scripture?, desiringGod.org

[15] FighterVerse Program is Bethlehem Baptist Church’s Scripture memory program.

[16] Dr. Andrew Davis, An Approach to Extended Memorization of Scripture, Pg 3

[17] John Piper, How Do You Remember the Scripture You've Memorized? desiringGod.org

[18] In SomeConcerns about John C. Maxwell, Dr.Richard G. Howe shows how the noted Christian author on spiritual disciplines,Roger Foster embraces and endorses mysticism and new age concepts in his books.In Pgs 13-16, Dr Howe says, “A few comments should suffice to show that someof Foster's doctrines are problematic. First, Foster teaches techniques ofmeditation saying that "the imagination is stronger than conceptualthought and stronger than the will. In the West, our tendency to deify themerits of rationalism—and it does have merit—has caused us to ignore the valueof the imagination." He goes on to advocate listening to our dreams."For fifteen centuries Christians overwhelmingly considered dreams as anatural way in which the spiritual world broke into our lives." Hesuggests that "we can specifically pray, inviting God to inform us throughour dreams. We should tell Him of our willingness to allow Him to speak to usin this way." But then Foster adds, "At the same time, it is wise topray a prayer of protection, since to open ourselves to spiritual influence canbe dangerous as well as profitable." Foster appeals to the fact that manyof the Church Fathers looked to dreams to encourage the reader to give dreams atry. Conspicuously, he makes little appeal to the Bible to justify theseteachings. Further, Foster thinks that if one practices at meditation, he candevelop his skills in order to internalize and personalize the Scriptures. Heclaims that in meditating on, for example, a parable of Jesus you enter"not as a passive observer but as an active participant, remember thatsince Jesus lives in the Eternal Now and is not bound by time, this event inthe past is a living presentment experience for Him. Hence, you can actually encounterthe living Christ in the event, be addressed by His voice and be touched by Hishealing power." Second, Foster advocates what looks to me like out of bodyexperiences. He teaches "In your imagination allow your spiritual body,shining with light, to rise out of your physical body. Look back so that youcan see yourself lying in the grass and reassure your body that you will returnmomentarily. Imagine your spiritual self, alive and vibrant, rising up throughthe clouds and into the stratosphere. Observe your physical body, the knoll,and the forest shrink as you leave the earth. Go deeper and deeper into outerspace until there is nothing except the warm presence of the eternalCreator." Third, Foster also endorses the New Age writer Agnes Sanford,author of the book Healing Gifts of the Spirit. He says "This advice, and much more, was given to me by AgnesSanford. I have discovered her to be an extremely wise and skillful counselorin these matters. Her book The Healing Gifts of the Spirit is an excellentresource." To my mind, this is an extremely careless statement for aChristian to make. Agnes Sanford is a pantheist. She says, regarding the earth,the sea, the clouds, the birds and the sun, "all these God made and Hemade them out of Himself." Further, Sanford teaches "You see, God isactually in the flowers and the growing grass and all the little chirping,singing things. He made everything out of Himself and somehow He put a part ofHimself into everything." Regarding the baptism of the Holy Spirit, shesays "But no experience ever equaled in bliss this baptism of pure lightand power that came to me from God, not through the medium of man counselingand praying with me, but through the sun and the waters of the lake and thewind in the pine trees." Sanford appeals to the New Age writer PierreTeilhard de Chardin's works The Phenomena of Man and The Divine Milieu as anauthority for her own teachings. The fact that Foster likes her as much as hedoes, says something to me about his own discernment and world view. Last,Foster seems to include himself in the New Age Movement. He says "We ofthe New Age can risk going against the tide. Let us with abandon relish thefantasy games of children. Let's see visions and dream dreams." Now, perhapsI cannot be sure what Foster means by the term 'New Age,' but it is importantto note that his book came out at the time that the New Age movement waspropagating similar views.”

[19] “Contemplative prayer, also known as“centering prayer,” is a meditative practice where the practitioner focuses ona word and repeats that word over and over for the duration of the exercise.While contemplative prayer is done differently in the various groups thatpractice it, there are similarities. Contemplative prayer involves choosing asacred word as the symbol of your intention to consent to God's presence andaction within. Contemplative prayer usually includes sitting comfortably andwith eyes closed, settling briefly and silently, introducing the sacred word.When a contemplative pray-er becomes aware of thoughts, he/she is to returnever so gently to the sacred word.”, Whatis contemplative prayer?, gotquestions.org

[20] Eastern religious practices like thetranscendental meditation and yoga are favored by some as innocent andnon-religious practices that can be used by anyone even Christians.

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What I Am Not and What I Am

2010-11-12T16:49:00.003+05:30

This article is written to clarify what I am not, in terms of my persuasion and thus explain what I am. The necessity for such an article can be explained in the following points.

1. In the past 2 years, I have been studying the Bible and its theology quite ardently by the grace of God. God has mercifully used it as a means to bring forth much reformation in my stance and sanctification. Hence I have moved on from what I used to be in many fronts.

2. Most people who read my writings, still somehow think that I am of the old persuasions. Some of them still think that I am an Arminian. Some still think I am a legalistic preacher, just interested in hitting out on people. Some further still think that since I am officially a member of a local Charismatic church, I must be a Charismatic. However I am sorry to say to such people, that I am neither of the above. I am not an Arminian in any respect concerning the doctrine of salvation. I am no longer a legalistic preacher, who preaches as if he is some prophet send to correct everyone in the world. Furthermore, my convictions on the continuation of sign gifts (direct revelation, prophesying the infallible word of God and speaking in a foreign language, one has not received any formal training) has changed considerably.

3. Some who have come to know some of the changes in my beliefs, put wrong labels on me. Some call me a Hyper Calvinist, not knowing the difference between a Calvinist and a Hyper Calvinist. Since I make much of the gospel now, in any opportunity I get to speak to the believers, some think I have lost my passion for teaching and discipleship. However the truth is I am still and could say am more passionate about teaching the word of God to believers, with the gospel and its implications firmly held as the central message of the Bible. In other words the gospel - the person and cross work of Jesus Christ becomes the central grid through which all of scripture is read and interpreted. So I am not a legalistic preacher who divorces the teaching of the Bible from its central message - the gospel of grace, and neither am I a person uninterested in making disciples. Some others call me a Brethren, as I am not a pentecostal or a charismatic. Now I want to make it clear that I am not a Brethren for so many reasons, which shall be explained below.

Out of these three reasons, I feel I should write a clarifying article like this one. Here, I want to tackle one among the many misunderstandings I face, that I enlisted above. It is perhaps the most sought out question, when I meet believers. Most people are eager to know whether I have stopped being a Charismatic and have become a Brethren, even though I do not attend or have any plans to attend a Brethren church.

What I Am Not

1. I am NOT a Pentecostal

I am not a Pentecostal Christian, in fact I have never been one. I have never been part of a Pentecostal church. Theologically also I have never been a Pentecostal. The characteristic convictions of the Pentecostal movement are - (a) the experience of baptism in the Holy Spirit (b) this experience is separate and subsequent to salvation (c) all who receive this experience will speak in tongues. Of these, I do believe in the experience of being in filled with the Holy Spirit. It is a vital experience of being a Christian. There is no Christianity without the Holy Spirit. However it is not possible to prove biblically the doctrine of subsequence. In the Bible, all true believers are sealed with the Holy Spirit at the moment of their conversion. There is no teaching in any of the epistles to make weaker Christians get baptized in the Spirit. In the mind of the Apostles, there are only types of people - Christians who are filled with the Holy Spirit and Sinners who are unsaved and do not have the Spirit. (Read Romans 8 verse by verse to see how Paul shows this categorization - all those who belong to Christ has His Spirit). It is still more difficult to prove from the Bible that all who were filled by the Spirit spoke in tongues. Paul even asks this question of all speaking in tongues in 1 Corinthians 12 to prove that not all have the same spiritual gift. Since there is thus considerable differences from what Pentecostals teach and what is seen in the Bible, I find it difficult to call myself a Pentecostal. Hence I am not a Pentecostal. Please note that I am not of the persuasion that all Pentecostals are bad people or so. In fact my best friend and dearest brother in the Lord is a Pentecostal worship leader, now working and ministering in the United States. I praise God for every true believer in the Pentecostal community.

2. I am NOT a Charismatic

I am not a Charismatic in the sense that I do not believe that the sign or revelatory gifts viz. direct revelation, prophecy and speaking in foreign languages are still normative in the church. I believe that the revelatory gifts were means by which God spoke in the days while the church was in its formative days and lacked the full New Testament. Now I want to clarify that I am a person who believes in employing spiritual gifts - the permanent edifying gifts like gifts related to knowledge, wisdom, preaching, teaching, exhortation, faith, discernment, showing mercy, giving, administration and helps. Hence in that sense I can be called a Charismatic. However this is not what people normally mean by the term Charismatic. Hence it would be confusing to use this term to describe this conviction. Thus my position can be explained as, to quote D.A Carson - "I am more Conservative than a Charismatic and more Charismatic than a Conservative". Many conservatives share this conviction and very few people even in the Conservative camp is a strict Cessationist, who believes every gift has ceased.

By saying that sign gifts have ceased, I am not saying that God cannot do supernatural things today. For we are only affirming the fact of a formative period of the church in the time line of redemptive history and not putting any limitation on God's supernatural abilities. I believe God can still do signs and wonders. However the very nature of signs and wonders in the Bible suggest that the our time in redemptive history does not demand or necessitate God to do such things. God is not writing revelation today, for His bible has been completed (Jude 3). There are no authorized men of God to whom God is giving new revelations of infallible Scripture, like the Apostles, whose message He should witness with signs and wonders (Hebrews 2:4, 2 Corinthians 12:12). God judged Israel for her crucifixion of Jesus Christ and hence the prophecy of Isaiah 28:11,12 has been fulfilled, which is one of the redemptive historical function of speaking in other languages ( See 1 Corinthians 14:21-22 where Paul quotes Isaiah 28:11). Thus today there is no necessity for these things to be normative in the church.

We live in a day which is after the completion of the Apostolic-Prophetic foundation of the church (Ephesians 2:20). Hence we do not look for direct experiences but for truth and experiences that is in and of the Word. Thus I am a cautious Charismatic or a practical Cessationist. I am eager to use all the permanent gifts of the Spirit to see the church build up and be healthy, yet denies the continuation of sign gifts as their practical purposes have been fully met in the formative period of the church.

3. I am NOT a Brethren

Many people think I have become a Brethren, especially because of my denial of the continuation of the sign gifts. However they are wrongly labeling me so. For Brethren is not simply another name for Cessationists. Every Protestant denomination before the Charismatics came to the scene in 1960s were Cessationists. So the distinct feature of a Brethren is not Cessationism. I am not a Brethren for the following reasons.

First of all, historically most Brethren were either 3 point or 4 point Calvinists and most of them do not even call themselves either Arminian or Calvinistic in their understanding of salvation. I being a 5 point Calvinist thus cannot see 3 point or 4 points as an adequate picture of my convictions regarding soteriology.

Secondly, most Brethren are staunch dispensationalist - not only in their eschatology, but in their understanding of the entire narrative of the Bible. I am not a dispensationalist. I am a firm believer in covenant theology when it comes to reading redemptive history in the Bible. Eschatologically I am an Amillennialist . Thus there is nothing in my theology that has anything to do with dispensationalism. It needs to be said that I do believe in the future of ethnic Jews, as Romans 11 makes it very clear about the removal of the present partial hardening which has come over them. However I do not see the future of Jews as dispensationalists see it.

Thirdly, Brethren are characterized by less or no ecclesiastical structures. Plymouth Brethren started as a fellowship with no traditional church structures. There is no one who is officially designated as the pastor of the church. Few men take up the responsibility of being elders. There is no ordination, but only commendation. There are no salaried ministers. Their is no membership but fellowship. There is no fixed order of the service, but rather everything is extempore and considered to be the leading of the Spirit. No musical instruments are allowed in their worship. Though I understand and support the intentions of these practices I am open for structures prevalent in other Evangelical churches. Thus I have very little in common with the Brethren - just cessationism and congregational polity. Even in these two, the Cessationism of some Brethren is a sort of Anti-Supernaturalism, which I clarified earlier that I deny. And Congregational polity is not anything unique of Brethren. Thus it is not appropriate for me to call myself a Brethren.

What I Am

I am a Baptist

Finally let me clarify what I am. I am a Baptist. Baptists have never been Pentecostal, nor full blown Charismatics nor Brethren.

Baptists have never believed that the baptism of the Holy Spirit is a separate and subsequent experience to salvation. We have always affirmed that all believers are sealed with the Holy Spirit, who is the deposit guaranteeing our final salvation.(Ephesians 1:14) Baptists are eager to employ the permanent edifying gifts to build up the church, while holding to the view that the revelatory gifts have no ongoing ministry once the revelation of God (the Bible) has matured. (The greek word "to teleon" in 1 Corinthians 13:10 means maturity in contemporary English, which got rendered as 'perfection' by the translators of KJV. Also note in the previous verse Paul is speaking of the partial or incomplete nature of our knowledge and prophesying. Hence the maturity in vs 10 should be the completion or maturing of our knowledge and that which we prophesy. It cannot be the maturing of us as we enter glory, as some people define the word perfect to mean heaven or the second coming of Christ.)

Unlike the Brethren, historically most Baptists were 5 point Calvinistic in their soteriology. For eg : the great missionary to India and the father of modern missionary movement, William Carey was a Particular Baptist (the label for Calvinistic Baptists in UK). Baptists are not loose in their ecclesiastical structures like the Brethren. Baptists have an ordained pastor and a team of elders to feed and lead the church. These men are supported by the church. There is membership and this membership is distinctly made up of regenerate believers. There is a fixed order for the service and in worship some or many instruments can be used.

Conclusion

In the end, I want to affirm that I am not that interested in mere labels. Nor am I saying that the label of Baptist is a perfect one. I am not willing to die for a label. However this discussion on labels was done precisely because of the doctrinal convictions which these labels represent. In that sense, labels do matter to one's faith. In that respect, I dared to clarify what I am not and what I am.

Theology Does Matter - III

2010-10-18T14:21:00.000+05:30

Does Not Calvinism Destroy Evangelism?

It is argued that a belief in the sovereignty of God in the salvation of sinners would dampen the evangelistic fervor of Christians. Many believe that if God has predestined those who will get saved and will efficaciously save them, then there is nothing we Christians need to or can do, in the winning of these souls. Thus they who think so, firmly assert apathy as the end result of believing these doctrines.

However convincing this argument seems, there are some flaws in it. For God is not only the God of ends, but also the God of means. In other words, even though God has foreordained His purposes from the very beginning, He has also ordained certain means by which He will accomplish those purposes. It is when this truth is forgotten in this matter of evangelism that we end up with bad theology. A proper recognition of the relationship between the sovereignty of God and our evangelism will help us see how one is not against the other; but rather one supports and holds the other.

Reformed theology is emphatic in its assertion of the biblical truth that “Salvation belongs to the Lord” (Jon 2:9b, Rev 7:10,). It confesses a God who for the sake of His great Name, gathers a people chosen exclusively on the basis of the work and person of their Substitute Savior. It believes in a Savior whose life, death and resurrection is the sole reason why these people, so chosen, are gifted with not only forgiveness of sins, but also even the means of salvation - namely repentance and faith. It teaches a Spirit who effectually applies this redemption, so won by the Savior, on all those whom the Father has chosen. In view of this Trinitarian salvation, we need to see what evangelism is. It certainly cannot be that we are saving anyone [1], for salvation is entirely the work of the triune God.

Then what is evangelism? Evangelism is to faithfully herald the gospel of our Lord Jesus Christ, so that God might save sinners. Evangelism is thus that proclamation of the good news of Christ, which God is pleased to use as His means to save sinners. Thus God sovereignly saves His people, yet uses the heralding of the gospel by a preacher as the means for it (Rom 10:14). God could have done it without anyone's help, but has bestowed this great privilege upon His church, especially His preachers, to be coworkers with Him in this great enterprise of gathering His people (2 Cor 6:1; 1 Cor 3:9). Reformed Anglican theologian J.I Packer says "God's way of saving sinners is to bring them to faith through bringing them into contact with the gospel. In God's ordering of things, therefore, evangelism is a necessity if anyone is to be saved at all. We must realize, therefore, that when God sends us to evangelize, He sends us to act as vital links in the chain of His purpose for the salvation of His elect. The fact that He has such a purpose, and that it is (so we believe) a sovereign purpose that cannot be thwarted, does not imply that, after all, our evangelizing is not needed for its fulfillment. In our Lord's parable, the way in which the wedding was furnished with guests was through the action of the king's servants, who went out as they were bidden into the highways and invited in all whom they found there. Hearing the invitation, the passers-by came.(Mt 22:1 ff.) It is in the same way, and through similar action by the servants of God, that the elect come into the salvation that the Redeemer has won for them." [2] Thus a proper definition of evangelism would help us see how the truth of the sovereignty of God is not a hindrance to evangelism.

When this relationship is properly seen, we could say that the truth of the sovereignty of God in salvation is the real incentive for doing evangelism. For the success of reformed evangelism is found entirely in God. Only if God moves through His Holy Spirit and raises dead sinners to new life, will our evangelism bear any fruit. Thus our evangelism is entirely dependent on God. The benefits of this understanding in evangelism are many. First of all, it produces deep humility in the hearts of all those who are involved in evangelism. Secondly, it forces us to preach the gospel in all its purity, for the Lord will endorse only a faithful proclamation of His gospel. Thirdly, it protects us from leaning on our eloquence or Bible knowledge as the means for getting results. Finally it preserves us from being pragmatic and employing manipulative techniques aimed at speedy results.

The Bible is very clear that the strength of evangelism is not dependent on any technique. Rather it is powerful because of the gospel it preaches. Romans 1:16 does not say the gospel is about the power of God, rather it says the gospel is the power of God unto salvation. Proclamation of this powerful gospel is the vehicle through which God unleashes His power to save sinners. Moreover it says in 1 Corinthians 1:21, that it pleased God to save believers through the foolishness of what is being preached. Again the Bible says in 2 Thessalonians 2:13-14 that God calls, those whom He has chosen from the beginning, to be saved through the preaching of the gospel. Thus the Bible presents a sovereign God, who uses the preaching of the gospel, as His means to accomplish His great purpose of saving sinners by Jesus Christ.

Thus a proper understanding of the relationship between the sovereignty of God and biblical evangelism would not lead someone to mere apathy, but to zealous preaching of the glorious gospel. History bears witness to this truth that those who were Calvinistic were also mightily evangelistic.

Even during the Reformation days, men like John Calvin used to send people from churches in Geneva to the Continent as missionaries. Most of them were martyred for their preaching of the gospel. During the Evangelical Awakening in the United Kingdom, Calvinists were equally active in evangelism as others. Men like George Whitefield, Howell Harris and Daniel Rowlands toiled with great joy to see the gathering of God's elect. On the other side of the Atlantic, the Great Awakening was mostly lead by Calvinistic leaders. The well known leader of the Great Awakening, Jonathan Edwards best known for being a formidable theologian, later became a missionary to the Indians. In the 18th century, it was Calvinistic men like William Carey and Andrew Fuller whom God used to start the modern missionary movement. The late James Montgomery Boice says "the modern missionary movement received nearly all its initial impetus and direction from those in the Calvinistic tradition. The list includes William Carey, John Ryland, Henry Martyn, Robert Moffat, David Livingstone, John G. Paton, John R. Mott and others. For all these the doctrines of grace were not an appendage to Christian thought but were, rather, central, firing and forming their preaching and missionary efforts."[3]

The list of Calvinistic evangelists and missionaries who gave their life for the cause of Christ goes on and on. Perhaps it will be enough to say that the greatest evangelist the United Kingdom has ever seen – Charles Spurgeon and the greatest evangelist to set foot on the American soil – George Whitefield, were both convinced Calvinists. For them, the doctrine of the sovereignty of God was not a hindrance, but a fuel for their passion for evangelism. It gave them reasons to exult in God and His glorious gospel.

For, a true understanding of these and other doctrines of reformed theology will make one profoundly gospel centered. In fact it is the definitive mark of a mature Calvinist that he under the influence of these doctrines makes much of the gospel in his life and ministry. Let this be a word of warning and of comfort: A warning to the young, restless and reformed ones, to check their affections towards the gospel and be not satisfied in merely figuring out a system of theology; and a comfort to those who are skeptical about Christians being meticulous in thinking doctrinally. For doctrinal thinking and heartfelt zeal for the gospel goes hand in hand and one cannot be divorced from the other. If you believe in the sovereignty of God in salvation, in the efficacy and sufficiency of His grace, then an inevitable mark will be a zealous and passionate proclamation of the gospel of Jesus Christ.

----------------------

Footnotes

[1] Even though we are not saving anyone in Evangelism, we are certainly called to aim at the conversion of sinners. J.I Packer in his classic "Evangelism and the Sovereignty of God" says -

The word "convert" is a translation of the Greek epistrepho, which means - and is sometimes translated - "turn". We think of conversion as a work of God, and so from one standpoint it is; but it is striking to observe that in the three New Testament Passages where epistrepho is used transitively, of "converting" someone to God, the subject of the verb is not God, as we might have expected, but a preacher. ... When the Scriptures speak in this way of converting and of saving too, as a task for God' s people to perform, they are not, of course, calling in question the truth that, properly speaking, it is God who converts and saves. What they are saying is simply that the conversion and salvation of others should be the Christian's objective. The preacher should work to convert his congregation; the wife should work to save her unbelieving husband (1 Cor 7:16). Christians are sent to convert, and they should not allow themselves, as Christ's representatives in the world, to aim at anything less. Evangelizing, therefore is not simply a matter of teaching, and instructing, and imparting information to the mind. There is more to it than that. Evangelizing includes the endeavor to elicit a response to the truth taught. It is communication with a view to conversion. It is a matter, mot merely of informing but also of inviting. It is an attempt to gain (KJV) or win (ESV) or catch our fellow men for Christ (see 1 Cor 9:19ff; 1 Pet 3:1; Lk 5:10). Our Lord depicts it as fishermen's work (Mt 4:19; cf 13:47).

[2] Evangelism and the Sovereignty of God by J.I Packer.

[3] Foundations of the Christian Faith by James Montgomery Boice.

Theology Does Matter is a series aimed at answering common objections raised by people who are new to Reformed theology. The series is consciously succinct in its answers and seeks to be a good introduction to these biblical doctrines and the glorious God they teach.

Do You Know What Is Your Greatest Problem?

2010-09-25T22:29:00.001+05:30

Click the image to download the tract

It was after a prayer meeting that I was led to consider this endeavor. My aim was to come up with a tract that is biblically faithful in its presentation of the gospel. One which focused not on the felt needs of men, but rather on the unfelt needs of sinners - the wrath of God hanging over the heads of sinners and to repent and believe in Christ.

My prayer is that as the gospel is unfolded in a nutshell by this tract, the Holy Spirit will gloriously work in the hearts of sinners, thus see their unfelt needs and come to Christ.

This tract is best for use in outreaches, where there is a clear proclamation of the gospel. The tract shall then serve as a synopsis of what they heard from the preacher. It will thus be a reminder. The tract does proclaim the gospel and defends some aspects of it, which might be questioned by an inquirer. However it does not and cannot go on in length explaining the gospel. Hence use this tract only in conjunction with good gospel preaching, whether street preaching or gospel meetings inside the church.

Though I wrote the tract, I did use materials I got from the writings of Paul Washer and gotquestions.org. After writing it, I designed it in the form of a three fold brochure.

You are permitted to use this tract free of charge, upon informing me the use of it.

Theology Does Matter - II

2010-08-23T16:30:00.003+05:30

Is not the Word of God more important than these systems of theology especially as Calvinism and Arminianism came much later in time?

Yes, the Word of God is more important than any system of theology. However to say that and then deny the issue of Calvinism and Arminianism is possible only if we have done the following:

1. The Word of God has been studied carefully.

2. Calvinism and Arminianism has been studied and found to be unscriptural.

3. Since it is neither Calvinism nor Arminianism, which has got the Bible correct, we can do away with both.

I wonder how many people who have made the objection of the Word of God being more important than these systems of theology have done all of the above three steps. It is my observation that most people who have made this objection, to me, has neither studied Calvinism nor Arminianism and most importantly their Bibles, regarding these issues.

If you sincerely believe that you are neither a Calvinist nor an Arminian, then I want you to consider the following facts from church history.

Orthodox Christianity has always consisted of people who either affirmed both the necessity and sufficiency of grace (Calvinistic Christians) or those who affirmed the necessity of grace while denying its sufficiency (Arminian Christians).

Now they might not all have held the labels Calvinist or Arminian. Those labels came to the scene only in the 16th Century. However the theology they represent, especially regarding the nature and efficacy of grace has been present even before the 16th Century.

So a valid question to ask yourself is, if you are neither of these, then what are you? Where do you stand on this central issue regarding God’s grace?

Historically, orthodox Christianity can be classified into these two camps, based on their conviction regarding God’s grace. There is no third camp. If so, how can you claim to be in neither of these? Is it so, that all of a sudden after 2000 years of church history, just because you came to the scene, there arises a third category: A new understanding of God’s grace? I feel it is pretty arrogant to think that we got it all right while generations of Christians got it all wrong, especially when we are so reluctant to study what these preceding generations believed. Speaking of a third category, the only group of people who were of a different persuasion were the Pelagians who denied both the necessity and sufficiency of grace. I am sure most Evangelicals do not want to be in that camp.

So the crucial question we need to be asking is: Does the Bible teach grace as both necessary and sufficient for our salvation or just necessary but not sufficient for our salvation?

Since both the camps affirm that grace is necessary (i.e. grace is needed for our salvation and that there is no salvation without the grace of God), our discussion should then be on the sufficiency of grace. Hence we should confine ourselves to know whether the Bible teaches grace as efficacious enough to save sinners, without any human effort or not? Though not comprehensive, here is a sample of the Biblical data that deals with this issue.

1. The Ministry of Jesus

It is noteworthy that Jesus affirmed the sufficiency of grace in his teachings. He always affirmed the sovereign hand of God in the conversion of people. He did not just point out that God would work sovereignly, but spoke of it as an infallible and efficacious work of God. In other words it was a sure and sufficient work of God, needing no human aid.

When Nicodemus asked Jesus about how he can be regenerated or born again, the answer Jesus gave was not an imperative, but rather a comparison of the free, powerful and mysterious work of the Holy Spirit to that of a wind. The wind is free to blow where it wishes and we do hear its sound. In the same way the Spirit of God is free to work ”when and where, on whom, and in what measure and degree as He pleases.” [1] Moreover the Spirit of God does work so powerfully to produce notable effects. Thus Jesus is saying that the work of the Spirit of God in conversion is both sovereign and sufficient to produce the desirable effect namely new birth.

Jesus taught the same truth again in John 6:44 saying,

“No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.”

Now is that drawing of the Father a sufficient drawing that all those whom are drawn are saved without fail? Jesus gives the answer in verse 37:

“All that the Father gives me will come to me, and whoever comes to me I will never cast out.”

So Jesus is very clear that no man can come to him on his own, but that the Father should draw him. Moreover Jesus says all those who the Father so draws shall come to Him.

Please note what the verses do NOT teach. It does not say God is drawing all men and all those who yield to this universal drawing, the Father takes and gives to Jesus. No. It rather speaks about how we come to Jesus and that is precisely and exclusively because of the drawing of the Father and thus it is an effectual work, which Jesus emphatically states as an infallible work.

So Jesus teaches a grace that is both necessary and sufficient for our salvation, an infallible and efficacious work of the Holy Spirit. Thus a grace, which tries and fails to save, is not found in the teachings of Jesus. [2]

2. The Apostles’ and The Early Church

Moving on from Jesus to the Apostles', the Epistles also contain sufficient evidence to prove that the understanding of the Apostles regarding grace was that of being effectual and sufficient.

Take for example 1 Corinthians 1:21-24

“For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.”

First of all, it says that God in His wisdom has so designed that we could never know Him through our own wisdom. It then says that God is pleased to save only those who believe the foolishness of what is preached. And even though Jews and Gentiles in their natural state find our gospel foolishness and a stumbling block, those whom God has called – both Jews and Gentiles find our message – the power of God and the wisdom of God. Thus it is a divine act, which separates the believing from the reprobate (and not their free will). Both the believing and the reprobate are thus made up of the same people - Jews and Gentiles and hence it is nothing inherent in them, which makes some the children of God. It is rather His effectual calling which makes all the difference. Paul goes on to say about this calling in the later verses of this chapter, finally concluding that it is because of God alone that we are in Jesus Christ (v 30) and this so that no man may boast in his flesh but in the Lord alone (v 29, 31).

So to summarize, we see the following truths here:

1. We cannot know God on our own; the necessity of grace.

2. We, in our natural state, find the gospel both as foolishness and a stumbling block; the depravity of man.

3. Because of God’s effectual working, we experience a change in our disposition towards the gospel, resulting in our believing of the gospel; the sufficiency and efficacy of God’s grace.

4. Both the unbelieving and believing camp are made of the same group of people and hence it is nothing inherent in them which makes the difference; Refutation of the Arminian teaching that it is one’s free will which makes one believing or unbelieving.

Paul speaks of the same regenerative work of God in 2 Corinthians 4:6, as the God who said in Genesis, “Let light shine out of darkness”, shining in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. It is again a divine act, which brings forth our salvation, and it is presented as an infallible and efficacious one. Not as one which merely tries to or depends on some human act for its efficacy.

Due to this understanding of the grace of God, when Paul makes his readers look back at their salvation, he wants them to remember it as follows:

“For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.” (Titus 3: 2-7)

It is to be noted that he describes our salvation entirely as a work of God: An efficacious and sufficient work of God, which is neither given nor completed on the basis of any human effort.

It is also noteworthy that in the entire New Testament, there is not a single retrospective passage or verse where the inspired Apostle wants his readers to see their salvation as a successful operation of their free will. Contrary to Arminian beliefs, we do not believe and then receive grace, rather we believe because we have received grace. Hence in the book of Acts, believers are described as “those who by grace had believed.” (Acts 18:27).

Thus for our salvation, grace is not only necessary but also sufficient. We can neither offer anything to make grace efficacious nor does God’s grace need anything from us. For in Jesus own words salvation is impossible to man, “but with God all things are possible” (Mat 19:26)

——————————

Footnotes:

[1] Matthew Henry Commentary on John 3.

[2] This obviously will raise questions about why the whole world is not saved, if grace is this efficacious. It is here the doctrine of election – God sovereignly choosing His people, the subjects of His salvation, comes into the scene.

Theology Does Matter is a series aimed at answering common objections raised by people who are new to Reformed theology. The series is consciously succinct in its answers and seeks to be a good introduction to these biblical doctrines and the glorious God they teach.

The Gospel Sermon

2010-06-18T12:33:00.001+05:30

"For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures." 1 Corinthians 15:3-4

In this verse I want to consider three phrases and using those I seek to expound the gospel. The first one is this which Paul says :

"of first importance"

The greatest truth in the Bible is the the truth of the gospel. The foundational basic truth of Christianity is the principal and greatest truth of Christianity. It is sad that today many Christians are swayed by the charismatic obsession for 'amusing' new truths. Be not caught in that rat race among preachers and their followers. Most of these people have done away with the gospel. There is no gospel in their preaching or teaching. No gospel in their exhortations or encouragements. There is no wonder, awe or being captivated and mastered by the gospel in their lives.

I have been like that in my blind years, but by the grace of God, I can tell you there is no greater, deeper and captivating truth than the gospel. What most people consider as baby steps is no baby steps. You can never exhaust this truth. Its deeper than you think. There is so much to study and see on what Christ did on the cross. Like one man of God said, you will in fact spend an eternity to learn fully what happened on the cross. The manifold wisdom of God in this plan of redemption, the manifold perfections of Christ's work - we will never ever come to a place where we can do away with these precious truths and move onto some greater doctrine. There is no greater doctrine than this.

So my dear believer brethren gathered here, please do not think I am preaching only for the sinners gathered here. I am preaching to you all - saints and sinners all alike. Its always profitable and blessed to hear this good news.

In this verse it is clear that in the apostle's heart the gospel is of utmost importance.

Now secondly the apostle explains what this gospel is and it is first of all

"that Christ died for our sins in accordance with the Scriptures"

Now it is a historical fact that a person by the name of Jesus of Nazareth was crucified. There is no dispute over that fact, as even Jewish historian record that.The relevant question we need to ask is : what does that mean? For as you know, in the Roman world, the worst criminals were crucified and many such criminals have been crucified. Then what is so special of Jesus? Why is His crucifixion such a great thing?

Why did He die?

Well in the first place, why did He come to earth?

For the Bible is clear that Jesus used to teach His disciples and told even publicly to his critics that He came from heaven and has always been equal with God. In other words Jesus affirmed the truth that He is God who has come in flesh. So the question is now: Why did Jesus leave heaven and come to earth? What necessitated it?

Well the answer is because the wrath of God is upon us.

Now you might ask well what does that mean? What do you mean the wrath of God is upon us?

Yes I know we all ask that question. For from childhood we are taught that God is love and He loves us all. Moreover we live in a culture which says that God is a harmless, Santa Claus up in heaven. Thus in reality, God is just a cosmic butler for most of us.

But I submit to you that this is not what the Bible says about God. The word of God presents a truly different truth of God. It says that God is a holy God. It says that God has an absolute character and because of that He hates everything contrary to His character. In fact the Bible is very clear that God cannot love anything which is not like Himself. Thus He hates everything that is contrary to His ways and nature.

Do you love marriage? Don't you hate divorce. Do you love babies? Don't you hate abortion.

You - a person with no absolute characteristics has love and hate towards things. Think about God who is absolute in all His attributes. When the Bible says God is holy. He is absolutely perfectly holy. In other words He absolutely perfectly hates unholiness.

Now in answering what wrath is, let me answer why did God create?

Most Sunday school books and other manuals teach these days that God created to have fellowship with man. That is not a scripturally sound answer.

For it denies two great truths of God in the Bible. First of all, God is a triune God - which means though He is one - He exists in three persons - The Father, The Son and The Spirit. Not three gods, but One God - who has three persons. That is beyond our intellect to understand. However know this - they are in perfect fellowship with each other. So to say that God created man for fellowship is to say that He was lonely before creation. Thus it denies a second truth - that God is a God of aseity (Acts 17:25). That simply means He is in no need of anything outside Himself. God is self sufficient. He is not served by any hands of man. God did not create so that creation will do a favor to God. No. He created so that something apart from Him will taste and see His goodness and greatness and proclaim and declare it. For the praise of His glory, all things were created. All things were created to know Him and thus produce praise for His glory. (Col 1:16)

So He created all things. Yes stars, mountains, animals and plants, planets, sun and moon and Yes even you. But His chief creation - the one He created with all the faculties and capacities to know Him more than all other creatures and thus praise Him better than all other - yes mankind, through the deceit of the Evil one rebelled against God. Thus from the first man - we are a bunch of rebels. No we have not sought Him. No not one among us seeks after Him. (Rom 3:11)

You might say well man has always sought God. Don't you see religion everywhere - even among illiterate barbarians and tribals? Yes that is true but brother man has always sought the benefit of God, not God. He has never sought God. To see and savor God and thus proclaim His praise has never been our agenda. Check your own affections. Where is God in your affections?

When was the last time you got excited about who God is? Sir, listen to me carefully, I did not ask when was the last time you got excited about what God will do for you, but rather about who God is? Does His majesty and supremacy bring awe in your heart? Do you tremble before Him? Do you pause and take delight in Him?

That is all proof that we are a wretched and sinful company. We have forgotten our creator. We have turned our backs to our Maker and live this life for own pleasure and ends alone. We are open rebels, who love our autonomy.

Hence I tell you what the Bible says, that God's wrath is upon us. His furious anger is upon every sinner. Its just a matter of time for some of us to experience that first hand in hell. Yes there is a hell. All these jokes which people tell about hell, these theologians who deny eternal torment and even those silly charlatans who come on Christian tv who never preach on hell, they all openly deny that God has a character - a true character of absolute perfect attributes. For God has to hate sin and be angry with sinners or else He is a phony God.

I submit to you that God is the absolute reality. There are no flaws in Him. He is what He is. There is no change in His character. He is holy and loves righteousness. He hates everything contrary to His character and hates unrighteousness.

So let me tell you the truth that all of our ways are abominable and detestable. We are a bunch of depraved, fallen God haters and know this, judgment is waiting us. By our treason and open rebellion, we have offended God personally. God as a person has been hurt and offended by our sinful lives. Know this too - no amount of good works or religion will appease God's anger towards you. You ask well why not preacher? Well simply because God's anger is not upon you because you have done some bad things here and there. Your greatest sin is this : by your rebellion and autonomous living where God is no where in your affections, you have offended Him. He means nothing to you. His nature means nothing to you. His ways means nothing to you. His word means nothing to you. and above all His glory means nothing to you. So His anger is upon you. You were created to serve Him with gladness, but you have till today only served you alone. You have belittled the great Lord and so He is offended by you.

So I tell you no good works done by you - the offending one, shall appease His wrath. How dare you think - you for whom God as a person means nothing, will by some puny little good works escape hell? How foolish is that thought?

Well some among you might say " but preacher I did not choose to be so, its all because Adam sinned. why are you blaming me?"

It is true that this is all because of Adam's sin. But that does not free you from the evil that is in you. And I tell you, given more time and right circumstances, all the evil in you will manifest outside in sinful deeds. So it is not unjust to hold you accountable even now before you have done all the evil you can do.

Now the question we have been trying to answer is : Why did Jesus come to earth? I said He came because the wrath of God is upon us.

Since we are a depraved and sinful company, He came to be our Savior. Now please note, Jesus came to save us from the wrath of God - so that the original plan of God - that of us being those who know Him and praise His glory, would be re-established. So Jesus came to earth so that He might have a people saved form this sinful pool of humanity - who shall then become that blessed people of God.

Please note our hopelessness. For God to revive His plan for creation, the Son of God had to leave the heavens. There is no other way. Do you see our hopelessness? If we be saved from the wrath of God, then there is only one way and that is for the Son of God to come to earth. Apart from that blessed way of our God, there is no hope for any escape from divine wrath.

So sinner let your ears be open to what you hear. For this is your only hope of salvation from that furious fate of falling into the hands of the living God.

Now we need to ask the question :why Jesus died on the cross?

The relevant question as I told in the beginning is what is so special of Jesus dying on the cross? What happened on the cross?

Well in plain terms as a sacrifice for sinners.

On the cross, the divine wrath that should have fallen on us fell on Him. In great love for us, God made Jesus a substitute for us on the cross. The wrath and judgment that should have fallen on us, fell on Him. He joyfully accepted this as He bore our sins - for our salvation.

Now you might ask : how can that accomplish salvation?

Well when the justice and wrath of God has been satisfied, He can freely offer us His grace and make us His children who can know Him fully as we were meant to be. For the great obstacle of God from showing His grace upon a sinful company like us - the wrath of God will thus be appeased in all its fullness. Thus a Substitute bearing the wrath of God for us shall accomplish our salvation.

Now another one will ask: but how can that be just? Even in a human court, if a criminal is found guilty and say his mom, comes and says punish me and let my son go, we will not do it. For it is not just. Any judge who chooses to do something like that is an unjust one. Then how come God does it?

Well the answer is this: Quite contrary to the illustration, the Substitute here is the very Judge of all judges Himself - the One who has sentenced this punishment and One has authority to decide who suffers what. Hence He willingly choosing to become the Substitute to bear the punishment He Himself has pronounced is no sign of injustice. On the contrary, it is the sign of His great love for us. Also it is the proof that we are a depraved and lost company.

Apart from Jesus dying for us, there lies no other way of appeasing God's wrath that justly hangs over everyone of us.

So what happened on the cross?

Turn yourself to Romans 5:7-8

"For one will scarcely die for a righteous person--though perhaps for a good person one would dare even to die-- but God shows his love for us in that while we were still sinners, Christ died for us."

Note three types of people mentioned in this verse - the righteous, the good and the sinner. The verse says no one has to die for a righteous man, for he is already righteous requiring no death. Perhaps one would dare to die for a good man. So the logic is for a sinner, no one will offer his life. The apostle then says, but that is how God shows His love towards us. Christ died for us - Us who are not righteous or good, but sinners. Note our depravity so clearly stated here. Do you hear me? From this verse do you hear what the Bible says about man? Man is not righteous, not even good. Man is a sinner. That is his right title. I am sick of people telling me that men are basically good, only circumstances and bad company or some ill fate made him bad. That is not in the Bible. The Bible says - we are not righteous, we are not also good. Hear that again and again. We are not basically good. We are sinners.

We are basically evil people, who by the great mercy of God looks good. The moment He withdraws His restraining mercy from you - you will explode with all your vileness and be a monster.

Please come to grips with this truth. We are sinners. We have broken every command of God. We have thus transgressed against our God. But thats not all. We have thus offended our God, for the Law and commands are a revelation of His own very nature. Thus by belittling and ignoring His commands and laws, we have in effect belittled and offended Him.

But do you see the truth of the love of God in the same verse. It is for such a detestable, depraved company of enemies like us, that Christ chose to become a Substitute and spare us from the just wrath of God. Do you see the love of God that is displayed on the Cross?

Dr. Martyn Lloyd Jones said the following on these verses

"That is the kind of person for whom Christ has died. ‘Not the righteous - sinners Jesus came to call.’ Not the good men and the lovable, but the vile and the hateful!…It is only as we realize this, that we are able to follow the Apostle’s argument. The argument is this. God proves His love toward us in that, while we were like that, when we deserved the wrath of God in His justice, and punishment and perdition and banishment out of His sight, God actually sent His Son to die for us. If that does not prove the love of God to us, nothing ever will, nothing ever can. The people who have appreciated the love of God most have always been those who have realized their sinfulness most”

Now one of you might ask "well preacher what do you mean by Jesus dying on the cross for us. what do you actually mean by suffering God's wrath for us? What exactly did Christ suffer on the cross?"

I must confess that this is a question which I have thought many times in my own life. The answer I have found is this. On the cross, when upon Him were laid the guilt of our sins, the furious anger and hatred of God in all its thrust fell on Him. He endured the tempest of the wrath of God in all its fullness. He drank the cup of God's wrath and drank to its very dregs. He was forsaken and thus He endured that banishment and torment we ought to have experienced.

Who other than Christ can endure such a thing? Which man can accomplish what Christ did? Who can endure the wrath of God? Only the mighty Son of God can do such a thing.

Also one important thing about a substitutionary sacrifice was this. When God told His people the Jews to make sacrifices for their sins - which by the way were all shadows pointing to the real sacrifice of all - the sacrifice of Jesus Christ on the cross. He told His people that the animal offered should be unblemished. In other words, the Substitute should be a perfect, righteous one. Who other than Christ can be so? Can any man climb on a cross and die there and tell God to pour His wrath on him, forsake him and thus count that as a sacrifice to save men? No. Why? Well because his death will not please the Lord. For that man if he dies will just suffer the wrath of God for his own sins. He will just die for his own sins, for he himself is a sinner.

So the substitute had to be one against whom God has no wrath. One whose sacrifice will please the Lord. Who other than the sinless, perfect Son of God can do it?

So dear sinner, listen with all your ears. God came in flesh, to die on your behalf and bore your guilt and paid the price of bearing the wrath - which you should have suffered. Why? To save you. To pardon you and then to redeem you from your evil nature. To make you a new man for whom God is everything. To grant you grace which He cannot give unless His wrath has been removed from you.

So what did Jesus accomplish on the cross?

On the cross He bought your salvation. He bought grace for you by removing the wrath of God against you. That is what crucifixion is all about. If you would believe, then your eternal destiny was changed and secured on the cross. Yes, if you would believe you will see that your entire life on this earth and in the age to come, is hanging precisely on what God did through His Son Lord Jesus Christ on that cross in Calvary.

Finally, the apostle says the second part of the good news, the resurrection of our Lord Jesus. He says

"that he was buried, that he was raised on the third day"

Everywhere you look in the Bible, it says God resurrected Jesus Christ. Nowhere will you read Jesus resurrecting Himself. Why is this important?

The resurrection of Jesus Christ by God is the public vindication of Jesus Christ by God. Here is God commending Christ to all of us. Here is God telling us that the Jesus whom we crucified is now both Christ and Lord of all.

Romans 1:4 says And declared [to be] the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Here it is clear that Jesus Christ was declared or marked out as the Son of God, when God resurrected Him from the dead.

Also in Romans 4:25 it says Who was delivered for our offences, and was raised again for our justification.

Here it is clear that Jesus Christ died for our sins and our justification was completed when God, the Father raised Him from the dead. So our justification is completed when God raised Jesus Christ from the grave.

Also take a concordance and check any NT verse on resurrection, it is always phrased as "God raised". It always affirm that it was God the Father who raised Jesus Christ, though Jesus could have done it on His own. The Bible thus teaches that the resurrection is the beginning of the exaltation of the Son of God by God. Please note that it is the same Father who forsook the Son on the cross who does all these. Hence for the Father to do all these, the judgment of our sins which was laid on Christ must have been appeased. Hence resurrection is a vindication or a divine declaration that Christ has indeed completed His work on the cross. Also in Acts 2:24-36, it is presented as a commendation of God to the same people who rejected Him. Listen to what the Apostles preached there. They said "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Notice it is God who did this. It is God who exalts Christ and commends Him to you as your Savior.

Again in Acts 4:10-12, Apostle Peter says that God attested this truth that there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ, by raising Him from the dead.

Sinner if you therefore desire to be saved from the just wrath of God, then there is only one way - the way that same God has provided for you in love. Lord Jesus Christ. He alone is the way.

And so God now commands that all men everywhere to repent. For now is the favorable time; behold, now is the day of salvation.

Repent of your sins, your selfish autonomous living, your spurning of His word, your hatred towards Him, your rebellion towards Him. your evil deeds and your evil nature, your lack of supreme love for Him. Repent.

Repent of all your trust in your good works. Repent that you sought to buy grace by good works. Repent that you thought to appease God by your good works.

Repent of your negligence to confess that you are what the Bible says you are - a sinner. Repent of your self confidence and pride. Repent of your high thoughts about yourself. .

The Lord says through His prophet Isaiah in Isa 48:9:

"For the sake of My name I delay My wrath, and for My praise I restrain it for you, In order not to cut you off”

Repent sinner! When God has delayed His wrath from falling upon you and in mercy is commending Christ - your only hope of deliverance from His judgment - why do you want to reject this message? Why do you want to neglect this as mere religious lie and propaganda?

If you sense so, that only proves that your heart is still hard and the gospel proclamation you heard tonight has done nothing to you. Well then you are still in danger and on your way to divine retribution.

But if any of you sense a renewal in your heart - a desire to quit your sins and throw yourself on Jesus, a thirst to be cleansed, a passion to know Christ, a sorrow over your offensive ways and that of hurting your Maker, a sense of eternal realities like who God really is, His wrath, His holiness, His love - you have never experienced before in life, a cry in your heart to let your eternal destiny swing on Another's work.

Does anyone over here sense any of these? Then I believe God is doing a regenerative work in your heart. Because the Bible says the same Jesus who got resurrected after forty days ascended into the heavens and sat at the right hand of the Father and all glory, honor, and dominion over all is His. There in the Holy of holies, He stands as a High Priest with His own blood and intercedes for the ones whom He died for. As a result of His mediatory work, He reaps the reward of His sufferings on the cross - the salvation of sinners like you. Every sinner that is drawn to the gospel is drawn so because of His intercession, says the Bible in Hebrews 7:25

So sinner, repent of your sins and believe in the Lord Jesus Christ. Repent, cry out to God and throw yourselves upon the sufficiency of Christ. For He is mighty to save you.

"Turn to me and be saved, all the ends of the earth! For I am God, and there is no other."

Isaiah 45:22

"and everyone who calls on the name of the Lord will be saved."

Acts 2:21

Sinner, come to Christ who alone can save you. He alone bore your sins on the cross and accomplished your redemption. Come and receive it. Its yours in Christ. Do not be foolish and stay away from Him. All other hope of escaping wrath and judgment for your sins are vain hope. No sure ground to stand. Come to Christ. Repent of all your other plans to save yourself. Put all your confidence on Christ alone. Let Him have you completely. Let grace be yours and all glory be His.

Why Do People Sleep Under The Pulpit

2010-05-28T15:40:00.002+05:30

Why Do People Sleep Under The Pulpit

A Thesis On The Need For Gospel Centred Expository Preaching

Contents

-------------------

1. Introduction

-Preliminary Assumptions

-Who the people of God are according to God

-The Worshiper and the Word of God

-The light of the Gospel: The glory of Christ

2. The centrality of God's word in the glorification of God's Name and the joy of His Worshippers

-The inevitability of God's word in the glorification of God's Name

-God being glorified by the Christ-treasuring worship of God's people

3. The centrality of God's word in preaching

-What is the mission of preaching keeping in view of God's greatest purpose

-The issues to be met by preaching

i)issue of motivation

ii)issue of power

4. The centrality of God's word in expository preaching

-What is expository preaching

-How it fulfills the mission of preaching

-How it meets the issues to be met by preaching

5. The centrality of God's word in Gospel centred expository preaching

-What does it mean to be gospel centred?

-How being gospel centred in expository preaching meets the issues to be met by preaching

-How it strengthens worship by making preaching nothing but worship over the word.

-An example of gospel centred expository preaching.

6. Conclusion

-A summary of how gospel centred expository preaching will meet all the needs of a God-glorifying, Christ-exalting, worship-producing preaching.

-A plea to recover the evangelical protestant gospel

-------

1. Introduction

- Preliminary Assumptions

It is indeed a great concern to all who are genuine lovers of biblical truth, that these days in the Evangelical world, there is a growing decline of passionate love for the word of God. There sure is preaching, teaching, small groups messages, conference messages, Bible studies and a host of other meetings of the church where the Bible is opened. But the concern should not merely be much about whether or not we open the Bible, but rather what do we do after opening our Bibles. Then of concern should be its corollary of how hearers take what they heard, once the Bible has been opened and properly dealt with.

It is my conviction that passionate love of the word of God is not merely seen in the fact that we open our Bibles in our meetings, but what we do with the open Bible and how it is received by the hearers. These days everyone in the Evangelical Protestant world seems to be biblical. We sure do quote scripture for each and every thing, with some relief that by quoting verses we have proven our love for the word of God. Though we need to be in a position where whatever we do or think, should be backed by Scriptures, the fault we need to realize is that by merely quoting verses to back things we say and do is not enough to prove our love of the word of God. If that is the only proof we have of our love of the word of God, then that shows our shallow understanding of what it means to passionately love the word of God.

If the only proof of our love for the word of God is that we open the Bible in our meetings and quote some proof texts to back our opinions and spiritual talk, then that is indeed a proof of our poor love for the word of God. Should not a passionate love for the word of God prove itself in not only opening the Bible in our meetings, but also showing utmost care and reverence in how the open Bible is dealt - namely how we preach, and in how the word is received in the pews - namely with worshipful hearts, (and this being a consequence of the above mentioned proper dealing or preaching of scriptures).

There is no need to prove beyond a shadow of doubt that the spiritual lifeline of the church is her preaching. Still if some indeed have doubts regarding this trustworthy statement, then let them study the history of the church. For their sake, let me quote Edwin Charles Dargan, who in the opening pages of his two volume 'A History of Preaching' writes :

"Decline of spiritual life and activity in the churches is commonly accompanied by a lifeless, formal, unfruitful preaching. And this partly as cause and partly as effect. On the other hand, the great revivals of Christian history can most usually be traced to the work of the pulpit and in their progress they have developed and rendered possible a high order of preaching."

Also P.T Forsyth at the turn of the century wrote:

"It is perhaps an over-bold beginning, but I will venture to say that with its preaching, Christianity stands or falls."

Thus it would be fair to say that the present decline in the passionate love for the word of God can be traced to the pulpit. It is not that the preachers are not preaching from the Bible, but that the way we preach is to be put under consideration. It is an imperative to see if today's preaching is a real outpouring of genuine passionate love of the pulpit for the word of God. Also whether or not today's preaching is fulfilling all that God wants it to accomplish. In other words, we need to test both the intention and effect of today's preaching, in light of what the scriptures declare.

Preaching of a church often reveals the passion of the pulpit for the word of God. If in a church, all one hears is a talkative preacher who fills his speech with the word here and there, then one should suspect whether or not the pulpit is wholly under the authority of the word of God. Who is serving whom is the big question? Is the pulpit a servant of the scriptures, in that it is faithfully trying to make known what the scriptures are communicating? Or is the pulpit treating the scriptures as a servant, in that whenever it finds useful piece of information which is worth quoting in its talk, it quotes scripture? Did the preacher get his message while expounding scriptures or did he already make up his mind what he is going to speak and then searched the bible for verses to hang on his message? Now it boils down to the question of which method of preaching is best - topical or expository. In all fairness, we cannot generalize and say that all topical preaching is always bad, as all expository preaching will always be good. However it is my firm conviction that unless a pulpit is radically sold out to regular and systematic exposition of the scriptures, it is dangerous to venture out into topical preaching. I would go even far to say that a church whose pulpit preaches only topical sermons, is to be suspected of having pastors who are lazy to wrestle with scriptures in a systematic fashion and yield its meaning for the congregation. Thus by studying the methodology of preaching, popularly engaged by pulpits today, we shall see how our love for the word fares.

Preaching must sure also be evaluated with its effects on the pew. The effects of the pulpit are more visible than its intent. When there is a mere religious, moral harangue and tirade, which lacks the freshness of Bible saturated preaching and relentless orientation to the gospel, people sure will lack passionate allegiance to the word of God and a worshipful heart beholding the glory of Christ in the preached word. No wonder that people do sleep under such ministry of the pulpit. Reference is not only made to those who doss down in the pews, but also those whose spirits are asleep, whose hearts are not burning being under the ministry of the word of God. Thus the work of the pulpit has direct consequences on how the church worships God - inside and outside the church building. However when the pulpit is not even able to keep people fervent for God even while it is preaching, it is not going to make people be radical worshipers elsewhere. Thus I believe the shocking reality of growing immorality among professing Christians and compromising of biblical standards by people who call themselves Evangelicals, can all be traced back to a deficient pulpit. Thus the health of the pulpit is so vital for the church and the society.

What I endeavor to do by the grace of God is to present a study of preaching and how it can be done in a manner that will suit all those requirements laid on it, by understanding the ultimate purpose of God in all things. Hence at the beginning, I will try to explain what the great and ultimate purpose of God is in all things and thus define the Christian world-view in which preaching is to be understood and analyzed. I do this out of my firm conviction that if preaching is merely studied as an oratory skill employed merely to entertain people, then all we study and suggest will be to make it better in its oratorical purposes. Many have done such studies and presented many methods and techniques to make preaching entertaining and enjoyable. Sure preaching ought not to be dull and boring. However I would dare call such preposterous attempts to revive preaching with superior oratorical techniques as nothing but abject foolishness. This is precisely because the end for which preaching is to be employed, is defined differently for me, by my understanding of the Christian world-view. In order to understand preaching - what it is and how it should be done, we should relentlessly orient ourselves to the world-view in which God has ordained preaching. Unless we derive and align our understanding of preaching from that great and all consuming purpose of God in all things, we shall surely go astray in all our endeavors.

I lay my whole being upon God to grant me wisdom and grace in all things I do in this great endeavor, of which I am truly undeserving and unqualified. I hope in God who has chosen this good for nothing, to do all good things foreordained in Christ Jesus, my blessed Saviour. My prayer is that may God use whatever I write by His grace, to bring vital health to His church through her pulpit, for the glory of His Name and the joy of His people.

(To Be Continued... )

Books I Will Read This Year

2010-02-14T23:46:00.004+05:30

I Believe in Preaching
by John Stott

This classic by the Anglican clergy on preaching is a must for anyone who is passionate about preaching. It is an inevitable one for those who are called to pastoral and preaching ministry. Stott meticulously deals with the issue of preaching as the means by which God brings health to a church.

"True Christian preaching(by which I mean biblical or expository preaching) is very rare in today's Church. Thoughtful young people in many countries are asking for it, but cannot find it. Why is this? The major reason must be a lack of conviction about its importance. For it is reasonable and charitable to suppose that if those of us who are called to preach (both pastors and lay preachers) were persuaded that this is what we ought to be doing, we should go away and do it. If then we are not doing it (which in the main we are not), the explanation must be that we lack the necessary conviction. " - I believe in preaching - Chapter 3 - Theological Foundations for Preaching

I am currently at the middle of the book, having finished those chapters that establish the role of preaching in the church and moving on to those chapters that deal with how it is to be done and what all disciplines are required for it's proper practice. This book has already won my heart, for it speaks on my insatiable passion which is preaching Christ.

'Our worship is poor because our knowledge of God is poor, and our knowledge of God is poor because our preaching is poor. But when the Word of God is expounded in its fullness, the congregation begin to glimpse the glory of the living God, they bow down in solemn awe and joyful wonder before His throne. It is preaching which accomplishes this, the proclamation of the Word of God in the power of the Spirit of God. That is why preaching is unique and irreplaceable.'

- I believe in Preaching - Chapter 2 - Contemporary Objections to Preaching.

Scripture Alone

by James White

It was a surprise to me, when I saw the name of James White in the shelf of a Christian bookshop in town. It is very rare to see good and that too Reformed authors in contemporary Christian bookstores in India. However, during one casual visit to meet a dear brother of mine, who was in the book store, I came across this awesome apology of Sola Scriptura. The value of this doctrine was not that clear to me, at the time of my purchase of this book. However now after an year or so, it is so clear to me why this doctrine is foundational for Christians. In this book, White as an apologist, defines and defends the inspiration and in-errancy of the Bible. Some of the chapters are in the form of a debate between imaginary characters on various aspects of this doctrine. In all these debates the one who speaks for White is a character by the name of Joshua, which by the way is his son's name.

The relevance of this book is beyond words. For centuries, the Roman Catholics have attacked the Reformed belief of Scripture Alone being the source of all divine revelation. Romanists believe in tradition and Scripture being equal witness of divine revelation. Though this has been the historic context of the debate on Sola Scriptura, over the years the Evangelical Church had to wage the same battle with many other attackers of the Scriptures. The Liberals who do not believe in the infallibility of the Scriptures are still continuing their attacks in new ways - both in the academic and pulpit level. The Charismatics on the other hand, while confessing to believe in the authority and authenticity of the Scriptures, belittles it by turning to subjective experiences and (false) prophecies for guidance and almost all practical needs. Thus the relevance of this doctrine in today's world is manifold.

Scripture alone is the only source of divine revelation. It is the only standard and rule of faith for all believers at all times. A return to this doctrine will surely pave way to a genuine and biblical reformation of the Church, especially in India.

How To Read The Bible For All Its Worth

by Gordon Fee and Douglas Stuart

Fee and Stuart's book on proper interpretation of the Bible is a primer in hermeneutics. It is a good book for anyone to get an introduction to systematic hermeneutics. It is a sensible book and has an approach which is suitable for laymen. The book does not go into the details of hermeneutics, but rather lays certain principles to guide the reader to expound the Bible properly. It begins with a discussion on choosing the right translation. The authors however suggests that the TNIV is the best among all the translations. This however I cannot agree. NIV and TNIV is well known for its compromises in translation. Apart from that the authors give valuable insight on their field of study - Fee being a New Testament professor and Stuart being an Old Testament professor.

I have only covered a quarter of this book and hence I cannot say anything more at this stage. The later part of the book is dedicated to each literary type in the Bible.

Normally when I read something - whether it is a book or an article, I am very careful about who the author is. This is one book, where I chose it in spite of my lack of knowledge of who the authors are. I bought this book, because of recommendations from other well known scholars like D. A Carson, who suggests this as a primer for pastors in learning hermeneutics. Moreover Gordon Fee, though a Pentecostal, is a person who believes in systematic interpretation of the Bible and has a heart for theology. Sometime before I bought this book, I heard his views on the improper methods of interpretation employed by Pentecostals. It was helpful in building a confidence in my heart to buy this book. Here is that quote :

"Pentecostals, in spite of some of their excesses, are frequently praised for recapturing for the Church her joyful radiance, missionary enthusiasm, and life in the Spirit. But they are at the same time noted for bad Hermeneutics. First, their attitude towards Scripture regularly has included a general disregard for scientific exegesis and carefully thought out Hermeneutics. In fact, Hermeneutics has simply not been a Pentecostal thing. Scripture is the Word of God and is to be obeyed. In place of scientific Hermeneutics there developed a kind of pragmatic Hermeneutics. Obey what should be taken literally--spiritualize, allegorize, or devotionalize the rest. Secondly, it is probably fair and important to note that in general, the Pentecostal's experience has preceded their Hermeneutics. In a sense, the Pentecostal tends to exegete his experience."
- Gordon Fee, “Hermeneutics and Historical Precedent: A Major Problem in Pentecostal Hermeneutics,” in Spittler, Russell (ed.), Perspectives on the New Pentecostalism (Grand Rapids: Baker, 1976), 119-122.

How true is that observation!! I hope more pastors will recognize that their calling is essentially a calling to the study. It is hard work and requires knowledge and skill, in addition to the inevitable illumination of the Spirit.

What Jesus Demands From The World
by John Piper

One of my dear brothers in the Lord gifted me this book for my birthday. It is a thick book and one even Piper recommends to be read slowly. The book takes every command of Jesus spread across the gospel and spends a chapter on it, thus making up the fifty chapters of this book. Each chapter thus explains what Jesus is commanding or demanding from us. The commands have been listed not in the order as they are found in the gospel, rather that of - "foundation, progression and climax". Another feature of this book is, you can start anywhere. There is no "demand" to start from the front and go all the way to the end. However I seek to follow that. Since it is to be read one chapter a day or a week, it is a tool for devotion. I hope to cover this book likewise. Piper admits his aim is "God-glorifying obedience" and thus it is an excellent resource for meditation and is worth buying it.

Retrospection And Resolution

2010-01-29T01:11:00.005+05:30

By the grace of God, I have been blessed to complete one more year in my pilgrimage. Last year has been a very hectic year for me. Now when I look back, each month had something new to offer. There were some new turns awaiting me in each month. Everyone of them, sovereignly arranged by God, made me learn some lessons over and over again. I could summarize that last year was one of moulding my convictions.

Rather than sharing all the diverse experiences I went through, I think it would be edifying to the saints to know the truths I learnt. Not only did I learn some truths but also learn the relevance and implications of those truths. In fact, majority of what happened could be said to have taught me the relevance and implications of truths I have come to know. For, grasping a truth may happen in a moment, when God illumines one's heart, quickens life to a truth, and blesses one with intellectual clarity to perceive it. However the significance and magnificence of that truth is learnt only over a period of time. Some truths deserve a lifetime of studying. My last year was spent mostly in learning something of the significance and magnificence of the following three truths.

1. The Efficacy of the Gospel of God

The knowledge of the efficacy of God's grace in the gospel of Lord Jesus Christ, is one truth which is so marvellous that it takes one whole lifetime to see its manifold perfections. Even then, one doubts whether one will adore Christ fully for His amazing grace. I am thankful to God for all that happened last year which caused me to know, adore and appreciate something of the nature of God's grace in His gospel. Ever since I got illumined to the real gospel of the Bible, that which the Reformers recovered during the Protestant Reformation, I am so drawn to be passionate about the gospel. In fact, the whole reason why I defend Reformed theology and involve myself in discussions with people who oppose it, is because of the joy and passion it breeds. To know the nature of grace in the gospel as that of a necessary, sufficient and sovereign one is to know the sure foundation for the nourishment of one's holy joy. It leads one to depend on God's grace alone so radically, as God's grace alone is known so dependable. The efficacy of grace proves for itself why grace alone is necessary and sufficient for a saint.

Paul in his epistle to the Philippians explained why he always prayed with joy in all his prayers for all of them: he was confident that God who began a good work in them shall carry on to completion until the day of Christ Jesus. In other words he was so confident of God's grace to fulfill all that God has purposed for His saints. (Phil 1:3-6)

Moreover to know that this grace which will not fail, was bought exclusively by the work of Christ on the cross makes the gospel, the good news of all news. Everything was accomplished there on the cross. My repentance, my faith, my conversion, my justification, my sanctification and my glorification - yea grace of God for me was bought on the cross by Christ. What follows in my life - my repentance, my believing, my conversion, my justification, my sanctification and my glorification is a reaping of Christ's accomplishment on the cross. In other words, all these are the undeniable consequences of the work of Christ on the cross. Till I was instructed of the doctrines of grace, the work of Christ on the cross was an event with no sure consequences. Jesus died on the cross, but if something substantial should happen, then men ought to do this or that. That was what I believed. Thus I had a very powerless Christ, whose death accomplished nothing in particular. However now I know that everything happened there. The eternal destiny of the children of God was accomplished there. Everything that has happened and will happen in my life as a believer was accomplished on the cross. Thus I have come to see a victorious Jesus who indeed has and is and will surely save me. The confidence, the joy, the love and adoration for Christ it breeds is so wonderful, that they are simply beyond words. The gospel becomes everything and all.

This is what I primarily experienced in my life last year. Living constantly in light of the centrality of the gospel in every area of life. I praise my Lord and God for having done this in my life. I long to preach this gospel to others. Its not a legalistic burden for me, but a pleasure and a passionate obligation to proclaim this good news upon which I live.

2. The Primacy of the Word of God

Being raised among the Charismatics, I have to confess I have never upheld the primacy of the Word of God in my life. The Charismatic notion that the Word of God is one of the many and may just be the primary means of revelation did affect me considerably. The fact of the matter is the Word of God is not one of the many, but the only source of divine revelation. If one believes in a closed canon, then one has to also believe that God is no longer giving any infallible Word of God to anyone in private. In my life, I have reaped a fair share of shame and spiritual harm in believing that God speaks to me individually in my mind. Everyone of those messages that I thought were of God has brought nothing but confusion in my life. Moreover I have seen that whenever I have depended on God's Word alone, spiritual blessings have followed me in amazing ways. Last year was a milestone regarding this conviction, as some major turn of events opened my eyes to the primacy of God's Word. I am now deeply convinced that God speaks only through His Word and it is not through any mystical personal chat in my mind. Rather He speaks through His eternal Word which is common for all.

Abraham Kuyper, the Dutch theologian wrote in 1898, - "It has not been God's way to communicate to each and every man a separate store of divine knowledge of his own, to meet his separate needs. But He rather has spread a common board for all, and invites all to come and partake of the richness of the great feast. He has given to the world one organically complete revelation, adapted to all, sufficient for all, provided for all, and from this one completed revelation he requires each to draw his whole spiritual sustenance."

By running only after such vain sources of divine revelation like personal prophecy and individual messages from God, one is left only with a bankruptcy of scriptural knowledge and shallow spirituality. The sufficiency of Scriptures to make the man of God perfect in all good works(2 Tim 3:16-17) is largely ignored in such cases. A turning away from these to a firm conviction and practice of Scripture alone breeds tremendous love and joy in God. I can testify of receiving tremendous grace and peace from my Lord, by depending on Scripture alone in all circumstances. I now sing with the Psalmist :

The law of the Lord is perfect, reviving the soul.

The statutes of the Lord are trustworthy,
making wise the simple.

The precepts of the Lord are right, giving joy to the heart.

The commands of the Lord are radiant,
giving light to the eyes.

The fear of the Lord is pure, enduring forever.

The ordinances of the Lord are sure and altogether righteous

They are more precious than gold, than much pure gold;

they are sweeter than honey, than honey from the comb.

By them is your servant warned;
in keeping them there is great reward.

- Psalm 19: 7-11

3. The Necessity of the Local Church

Christian life is one which is lived in a community of the recipients of grace. It is one, where much is attained in fellowship rather than in solitude. Though there is a place for being alone in prayer and study, it is no way a substitute for the fellowship we ought to have in a local church. Last year, much to my dismay, I had to stand for my convictions and stay away from my local church. The issue upon which I took this decision was not on some peripheral issue, but on the fundamental issue of the nature of grace. The dear elders of my local church do not believe that grace alone is enough to save any. I cannot bear this denial of the heart of the gospel wherein we are saved by grace alone and not by any works.

However in my staying away from the church,. I learnt this valuable lesson of the necessity of a local church. A good local church with sound preaching and fellowship with the saints is an inevitable part of the Christian life. How great a blessing it is indeed to be in the family of God? Adore and treasure Christ corporately, display our heavenly citizenship by suffering together and loving one another as Christ loved us all. Christian life is rich only in the context of a local church. I yearn for those days when my wilderness will end and I shall be in the company of God's elect, regularly.

Resolution

As I turn 25 years old today, my resolution is to live in light of these truths.

I long to know only one good news in all my needs - the gospel of God's grace. I know no other solutions and will not take heed to anyone who is not radically gospel centered. In gospel alone, will all the answers for my thirst for life and godliness be found. In gospel alone, will all the sustenance for my growth in salvation be found. In gospel alone, shall I boast. And gospel alone, shall I preach and endorse to others. Having tasted its goodness, I am now under obligation to preach it to all and any, considering my life not worthy if only I may testify the gospel of God's grace.

I long to devour the Word of God as revealed in the Scriptures alone, wherein alone does God speak. It is my sweet employ to know it thoroughly. I long to delight in it alone, wherein is revealed the glories of Christ my saviour. I rejoice in its sufficiency to mature me and equip me for all good works. I strive to have all my desires, thoughts and intentions moulded by the Word of God. Let my mind be rigorously employed in meditating and knowing the truths of it. May my mind be thus renewed to know God's good and perfect will. May I always believe that the Word of God is sweeter than any other pleasure in the whole world and beyond. Being thus convinced, may I labour wholeheartedly in studying it, memorizing it and obeying it.

I long to be one with my brethren in Christ in a good local church. Being one among the many of the Lord's flock, I desire to be learning together, worshiping together, suffering together and glorifying God together. May I be lead to a church where Christ is honoured, His work is celebrated and God alone is treasured. May I be blessed to take part in the Lord's table with them and remember our Lord and Saviour Who gave Himself for us.

May the Lord hear my prayers and help me in keeping my resolutions.

Happy Birthday To Yours Truly.
29-01-2010

Evaluating Evangelical Begging

2009-12-02T02:31:00.017+05:30

"Evangelical Begging" is a phrase which I use sarcastically to refer to what modern day popular preachers do on television and on other public platforms. This is a study whether that phrase and my convictions behind it are something I should maintain or not, in light of orthodox and historic Christianity.

What does the Scriptures say on money?

The scriptures speak a lot on money. Most of it are warnings on how dangerous and deep seated the love of money is in our hearts. In Luke 16:13, Jesus said money is the only one thing that epitomizes "the other master" whom man worships and loves other than God. Quite contrary to radical pentecostal teachings, it is not Satan that fallen man worships. Fallen man serves the devil in ignorance, but his heart worships money. That's what Jesus taught in Luke 16. When you love God, you hate money and when you hate God, you love money. All men who are not true worshippers of God, love only their personal profit and care nothing about the glory of God.

Jesus also taught in Luke 12:15 that the abundance of riches does not mean anything for a man's eternal life. If eternal life is one's aim and desire then money should not be one's priority. So all trusting in worldly riches is futile and foolish. This is what the Apostles also taught.

Regarding ministers of the gospel, the Scriptures are clear that he should be a man who is not a lover of money (Titus 1:7, KJV). In I Timothy 6:3, Paul told Timothy the marks of a person who teaches "a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness" is that he "thinks godliness is a means to financial gain"(1 Timothy 6:5, NIV). In other words, according to Holy Scriptures, the mark of a false teacher is that he thinks religion is just a way to get rich. So Paul admonishes all who reads I Timothy to stay away from ministers whose aim is to pick pocket their hearers. Their aim is to tickle the ears of their hearers and get money out of them. The motive of all those who teach false doctrine as "lust for filthy lucre" is stated by Paul again in Titus 1:11,KJV. Now in 2 Timothy, Paul very clearly says about the type of people to be found in the Last days. In chapter 3, he says that "men will be lovers of self, lovers of money, lovers of pleasure rather than lovers of God", and in chapter 4 he says "the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.". So it is no wonder that in the last days there is an increase in preachers who are after money and a great following after them.

According to the Holy Scriptures, money is thus a dangerous thing which tests our motive and especially the intent of ministers. Balaam, Gehazi and Judas are all examples of men in ministry who destroyed themselves with their love of money.

What did the Lord Jesus and The Apostles do?

Even though money is a dangerous thing and love of money is a sin into which anyone of us can fall so easily, it is a fact that money is needed to live on this earth. It is also needed in ministry. So is it permitted in the Scriptures for ministers to solicit their hearers to give money to meet their personal needs?

In the entire Bible, there is not a single incident where you would find any man of God, Lord Jesus or the Apostles imploring people to give them money to meet their personal needs. Sure they had many ministry needs, but there is not a single incident where the Lord and his men ever bid people to give them money for the expansion of the Lord's work.

Why?

For this simple reason, the Lord's work is not done or expanded by money. The Lord's work is done by the gracious and efficacious working of God's blessed Holy Spirit. It is by His working that the Kingdom of God expands. So the argument that the Kingdom of God would not expand without begging for money is a preposterous one.

Do not forget that the Sovereign Lord God who owns the whole universe is able to provide money that is needed for the needs of the minister and the ministry, without the minister going around begging to people.

No where in the Bible will you find the Lord Jesus or the Apostles telling their personal or ministerial needs to their hearers. No they shared that to our Father in heaven. They trusted in the Father to support them. They knew that the Father is well able to burden the hearts of those who are able to give and thus meet their needs. They resolved in true God-honouring faith that 'if God does not help us, we should not be helped.' [1]

Ministers who call themselves the ambassadors of Christ ought not to beg. How will you feel if some one knocks at your door and asks you for money claiming to be the ambassador of United States? You will laugh at him. Well why? Because United States is the richest nation in the world. The ambassador of United States will not and should not beg, for it dishonours his nation. Well is God or United States greater? Think for yourself. [2]

Did not the Apostles ask Christians to give?

Yes they did instruct and encourage believers to give. But a notable difference from their conduct and today's practice of men on Christian TV is that the apostles never asked money for them or their ministry. They always encouraged believers to give someone or somewhere else, especially the poor and the needy.

For e.g : Paul encouraged Corinthians to give money for the need of poor believers in Jerusalem. (I Corinthians 16:3)

What does the history of Church teach us?

One of the things that Christians of the 21st century do not recognise is what church history of 2000 years teach us. We should not forget that the Kingdom of God has been expanding all these years without ministers begging like these charlatans on TV.

Its only in the recent past and especially after the entry of Christian television that you find ministers asking money unashamedly like this.

So has there been a change of plan?

No there is no change of plan in God's heart how the Kingdom shall be expanded, which is clearly stated in His word. As noted earlier, it is not by money that the kingdom is built. It is by the matchless work of the Holy Spirit. Also even if money is used for this process, there is no Scripture that warrants ministers to coerce people to give money. This is also testified by the history of authentic Christianity.

The earliest non-canonical Christian literature "The Didache", which is more of a manual of the instructions of the apostles to the various churches, consists the following on false prophets -

"Now about the envoys and prophets, do just as according to the tenet of the good message. Now each envoy who comes to you, accept as you would the Lord.... Now when the envoy departs, he should take nothing except bread until he lodges. But if he should ask for money, he is a false prophet.... But whoever says with the spirit, "Give me money (or something else)," you will not listen to him. But if he says to give on behalf of others who are in need, no one should judge him." [3]

So in the first and second century, it was clear that any itinerant preacher who asks money is a false prophet. Anyone who claims to be speaking in the Spirit and demanded money was a false prophet. But if he requests believers to give, pointing to a need not of his but of someone else, then believers should give. This is exactly like Paul asking Christians at Corinth to give for believers in Jerusalem.

If we come down through church history, through the early fathers, the Reformers, the Puritans, the Methodists etc and come all the way up to mid 20th century, we will not find anyone other than false preachers and sidelined heretics preaching to get money from their hearers. Sadly with the rise of Christian TV in mid 20th century, the heretics (who in all ages have been popular than true men of God), now have a world wide appeal. Hence many Christians sadly, consider the methods used by these men on TV as a norm and even scriptural.

Is it not a matter of individual calling?

Some people have argued that due to the differences in our calling, we would find some of the actions of other Christians as not fitting to a minister. Thus we should not criticise the methods of another, especially who has a different calling. Now I doubt whether that is the case here? It is true that we differ in our callings, but that does not mean a person can claim to have a different calling than ours and do something clearly against the Scriptures. In other words, when I find a man who does things contrary to the Bible, then even if I have a different calling, on the basis of the Bible, I can say what he does is wrong. So it is not a matter of individual calling.

Should Not Christians Give?

Yes, we Christians should excel in our giving. We who do not count anything other than Jesus Christ as precious, should by our giving prove that we do not treasure money. It is clearly taught in Scripture.

It is also clearly taught in Scripture that we should support ministers so that they can spend all their life and energy on studying the word of God and not in some other work. The reason we should support ministers is because we should relieve them from all other work so that they can dedicate their entire time and energy in studying the word and in prayer.

Many pastors and preachers who do not understand this reason, take advantage of this privilege and pick pocket their flock. These pastors at the same time are not diligent in their study of the word. Like Paul said, these who love money end up teaching false doctrine. It is very clear in Scripture that a true man of God is one whose aim is to be diligent in prayer and study of the word.(Acts 6:4) It is also clear that a true man of God is one who will never take advantage of his privileges to meet some personal need of his.

Listen to Samuel, the Prophet in the Old Testament :

"Here I am; bear witness against me before the LORD and His anointed. Whose ox have I taken, or whose donkey have I taken, or whom have I defrauded? Whom have I oppressed, or from whose hand have I taken a bribe to blind my eyes with it? I will restore {it} to you." They said, "You have not defrauded us or oppressed us or taken anything from any man's hand..” (1 Samuel 12:3-4)

Listen to Paul, the Apostle in the New Testament :

"I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive." (Acts 20:33-35)

So Christians should give to ministers who do not ask.

Conclusion

After a careful examination of Scriptures, the practice of our Lord Jesus and the Apostles, and the testimony of church history, we can conclude that there is neither any scriptural validity or historic precedence for the modern day solicitation of money by ministers for their personal and ministerial needs. Hence it is accurate to call it sarcastically that it is "Evangelical Begging". I refuse to withdraw my stand regarding these and my use of this term, as this study has only reinforced my convictions.

Well what about those Christians who are reluctant to give, stingy and tightfisted?

Scripturally speaking, rather than just repeatedly imploring them to give, they need to be taught the matchless worthiness of our true Treasure in heaven - Lord Jesus Christ. It is only when they become reluctant to part with Christ Jesus, that they will part with all other treasures. (Hebrews 10:34)

If after repeated instruction and encouragement to see the worthiness of our Lord and thus part with all earthly treasures is neglected by the individual, then it is doubtful whether in the first place, that individual is saved or not.

For

"The mark of a saint, a child of God, is not that we have attained or are perfect but that we long for Christ, we thirst like hungry babies for his word and fellowship and power. No Christian is satisfied with his present condition. We are hungry and the more we taste the hungrier we get for Jesus. His value does not diminish with time - it increases. And the better we know Him the more we love him. And when we finally enter into his presence with rejoicing our endless song will be, 'Worthy is the Lamb who was slain to receive power and wealth and wisdom and might and honor and glory and blessing.' Your mouth is always full of praises for what you value most. 'To you who believe he is precious.'(1 Peter 2:7, NKJV)" [4]

------------

Notes :

[1] Paul Washer in the sermon "Journal Reading And Prayer".

[2] A famous illustration used by Zac Poonen

[3] THE DIDACHE, Translated from the Greek text published by Roswell D. Hitchcock in 1884 - Section 4.

The Truth Of Predestination

2009-10-31T12:09:00.001+05:30

Predestination is a doctrine that Christians have argued a lot on. Some believe that God without seeing any foreseen merit in the creation chose some men to be His elect people and then predestined them to be adopted as children of God in Christ. Some who oppose this said, that God saw the end from the beginning and knew who believers will be and elected them to be His people. Predestination for them was God deciding what to do with these believers - and thus predestined these believers to become Christ-like.

So in the former view God chooses sinners and predestines them to be saved, while the second view says that God chooses those who chose Him and predestines what they should be after they are saved.

For those who are keen on Church History and theology, the former view was held by all the Protestant Reformers like Martin Luther, John Calvin, Huldrych Zwingli and many more. Even before the Reformation, back in the fourth century, Augustine in his effort to proclaim and defend the Sovereign grace in Gospel, held these views on election and predestination. The second view which affirms free will and makes man the decisive factor in one's salvation and election was first proclaimed by the English monk Pelagius, who denied the doctrine of original sin and thus the necessity of divine grace. Then came semi-pelagians who accepted the necessity of grace but denied the sufficiency of it by proclaiming free will notions. These were the Counter Reformation Catholics like the Jesuits. Sadly a generation after the Reformation, people within the Protestant world started proclaiming this and they came to be known by a name after their leader - Arminians, who were officially declared as heretics after the seven month long Synod of Dort. Enough of history, most people do not like church history.

It all boils down to one question - so what does the Bible really say about it and does this matter?

I was raised in an Arminian church and by Arminian teachers. I have heard it almost every time this subject pops up, these teachers saying the same thing - "well the Bible does not say anything about God predestining anyone to go to heaven or hell. The word predestination has to do with what the destination of believers is and that is Christ-likeness, as it is here in Romans 8:29."

True.

Romans 8:29 says that God predestined those whom He foreknew to be conformed to the image of Christ-likeness. But the next verse says that those whom He predestined, He also called and those whom He called, He justified and so on. Here we have the predestined ones being justified, which has everything to do with ending up in heaven or hell.

Another verse to which I have never heard any satisfactory explanation given by these pastors is Acts 13:48 "And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed".

Here it is clearly written who among the Gentiles ended up believing the gospel. It says those whom God appointed or ordained to eternal life believed the gospel. Quite contrary to Arminian and Free will supporters' theology, the Bible says here that election causes one's faith. Arminians and those who support free will proclaim that its our faith which results in our election by God.

Another verse which is never taken into consideration is Ephesians 1:5 which says "he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will"

Here is a clear verse which says that predestination has everything to do with one's salvation. Notice those who are being predestined are not already believers or sons of God. They become believers and sons of God because of God's predestination.

So to say that God elects and predestines those who have become believers is not correct. The subject of God's election and predestination is sinners and not believers.

God has elected sinners who should become His people, who through the gospel shall be adopted, conformed to the image of Jesus Christ and receive eternal life.

Does this matter?

For many innocent souls, the whole discussion on such theological topics seems like a waste of time. To such distressed souls, I make the following points.

First, knowing these truths leads one to a greater understanding of the good news of Jesus Christ. This leads one to a greater appreciation of the work of God on one's behalf. Thus knowing this doctrine affects one's worship and thus one's practice of Christianity.

Second, the understanding of a gospel of Sovereign grace leads one to give all the glory to God for one's salvation. This leads to real humility, meekness and fear before God. If you are a believer, it is because God predestined you to be adopted in Christ Jesus. Also if you are such a predestined one, God predestined you without seeing anything in you. His motive behind predestination is the kind intention of His will (Ephesians 1:5 - "in accordance with his pleasure and will") and not any inherent worth in a sinner. Thus this is a humbling doctrine and a pride busting one.

Third, right understanding of how men are saved is critical in our understanding of evangelism. Much of today's evangelism sadly rely on methodologies which try to woo the sinner and get a decision. A firm grip on the Sovereign working of God in evangelism will lead us to faithfully preach the gospel and depend only on God alone to bring about conversion. That kind of evangelism really requires faith in our hearts and the word of God as the rich content, instead of our reliance on our clever light and sound show or props.

That is the truth of predestination in a nutshell. I am grieved that many pastors and preachers who claim to be Protestants do not know or hold these historic and more importantly biblical truths. It is not enough to say grace is necessary, but that grace is both necessary and sufficient.

“If any man doth ascribe anything of salvation, even the very least, to the free-will of man, he knoweth nothing of grace, and he hath not learnt Jesus Christ aright” - Martin Luther

Who Am I?

2009-10-08T12:09:00.009+05:30

A brother in Christ once asked me : Who are you?

I replied: I am a Christian.

But then he told me, that's what everyone claims to be. Isn't quite startling that we have to specify every little nuances of our theological convictions to make others know who we are? So I ventured to reply him, an exhaustive answer.

This is my reply:

Name: Jayamohan.D, lovingly called by all as Jay.

Unbeliever Background: Aristocratic Hindu Nair family.. (Heathen of all Heathens)

Doctrine of God: Trinitarian

Basic conviction regarding Scriptures and Personal Conversion: Evangelical Protestant (Reformed)

Soteriology : Reformed (Calvinistic)

Redemptive History : Covenant Theology

Charismatic Convictions : Continuationist (not strictly a Charismatic, open for anything biblical, cautious of everything extra biblical), presently persuaded greatly by Cessationist literature. Yet to come to a clear conviction on this, as research is going on.

Eschatology : Historic Premillianist

Church Governance : Plurality of elders governing a local body of believers - all of whom are equally the priests of God. Thus I believe in an elder led, yet congregational church governance.

Evangelism : Preach the word in all seasons, wholeheartedly trusting the Sovereign Lord in being infallibly efficacious to draw His people to Himself.

Missiology : Indigenisation

Preaching : Christocentric doctrinal systematic expository preaching

Ministry support :Tentmaking (I work in a tentmakers only Christian IT firm based in US)

Bottom line :

My reply that I am a Christian is more satisfying than this dissection of my beliefs. The brother who asked this question seems to be more satisfied with my first reply. Truly regenerate brothers and sisters in Christ are one in the Lord, no matter how different our theological persuasions be. I do believe so, in spite of my rigorous passion for doctrines. Though I am a fully convinced Calvinist, I go to an Arminian church. All my spiritual fathers are hard core Arminians. I do not think that they are unregenerate, in fact they are more spiritual than I am. Though I am a Covenanter, I have lots of dear brethren who are staunch dispensationalists. Same goes with my fellowship with my cessationists brothers. It is perfectly alright for all of us to have different convictions regarding these theological matters, provided in love and with great hope for the joy of the others, we labour hard in our study and proclamation of the word to make known our stand with substantial and accurate scriptural evidence.

I do not believe in being silent about our doctrinal convictions in order to maintain peace. That is diplomacy (in other words compromise) and will only build dead ecumenism. But rather, I labour hard with benevolent boldness, to make known all my doctrinal convictions with ample scriptural evidence. Whether Calvinists or Arminians, Covenanters or Dispensationalists, Continuationists or Cessationists, truly born again children of God all alike love the word of God, for the Spirit of God is at work in them. Hence I know that if I show ample Scriptures in their proper exposition to define and defend my doctrinal convictions, then true children of God will give a good ear to what I say. Though they may not all agree with me instantly, I know the word I have shared will do its work in His own time.

Sadly due to the rise of doctrinal disputes by unlearned and unskilled men, it has made most believers to think that doctrine divides. They think that this whole fight for truth is a mere waste of time, something that grieves the Holy Spirit and hinders His work. I do agree that servants of Christ are not to be quarrelsome. However, I do believe that people who are learned should engage in healthy discussions and debates to understand our doctrinal convictions and only they - the learned and skilled, should do it. Folks who just have second hand information on some doctrinal issue should humbly abstain from unwanted fights. As Paul showed Peter his error in practically denying the truth of God, while he showed discrimination towards Gentiles, may all those who have learned well their convictions, share their convictions boldly, yet with love for the other.

This is my philosophy when it comes to defending my convictions - For the joy of God's people, I will make known His truths.. O I am not fighting for mere propositions, but for their joy in God..

"Not that we lord it over your faith, but are workers with you for YOUR JOY" (2 Corinthians 1:24)

How I do What I do?

2009-09-06T07:22:00.000+05:30

One of the common charges laid on me by some brethren, is that I hide my sources and do all things in my preaching and teaching in a way that does not give full credit to my teachers. Now at the outset itself, I want to clarify that I do not entertain any plagiarism in my preaching. In other words, I do not preach or teach anything that I just read or heard from someone. I will preach only those truths in which I am fully persuaded by God through His infallible word and His witness through His Spirit. Only with a Spirit borne conviction do I endeavour to preach or teach any truth I believe in the Bible. In the proclamation of those truths, there are areas where I am influenced by certain teachers of the word. Its true. I do not deny that. But I would not agree completely with anyone who says that I am just merely using their articulation of truth and getting all the honour due to them. The reason I disagree is because I am not merely using their words without any amount of personal study and seeking the Spirit to illumine my heart with His word. I do spend considerable amount of time before Scriptures to be fully convinced of His truth and do think on my own and strive all my level best to be original in my thinking and presentation of a truth.

As an example, people who are convinced of the doctrine of particular redemption most often use John Owen's logic to defend it. When I wrote on this doctrine, I chose not to follow any of it. Not because John Owen was wrong. But I chose to venture on my own, stripping my resources to the Bible and the Spirit. At this point, may no reader of mine lay any charge of arrogance on me for this endeavour of mine. Spare me from such accusations, as my motive in so doing was to make a point to some of my brethren who are marked by an indifference to all doctrinal study. Most of today's saints tend to be indifferent to doctrine and only like the immediately practical preaching. Their charge on serious theology and doctrinal preaching is that it is all based on men's philosophy and concepts. To such saints, I would not quote Owen or any man in my defence of a doctrine, but will stick to the evidence and substance of the Bible regarding the doctrine. It is with this motive that I chose to venture on my own, stripping my resources to the Bible and the Spirit. I did check classic Reformed argumentation on this doctrine, just to see which all scripture portions are used to defend this doctrine. I took note of them and started praying and studying over it for weeks on end. Only after I did my own exposition, I started writing on it.

Now in my writing, many a preacher's logic would have crept in. But that would not make all my thinking a mere imitation of them. I am in no wise making any shameful boast. Oh no, I would rather keep silent and bear any and even more worse charges than make shameful boasts about my labour, which has all been received in grace. From my earliest days I can remember, God has drilled into me a passion for studying scriptures. All the truth I know, no matter which preacher was used to introduce them, I got fully persuaded in it through the study of scriptures.

A second charge that is often laid on me is that I do not have a sober judgement of myself. That I somehow conceited by my own pride has counted myself more than what I ought to according to the proportion of my faith. They point out that I speak not as a young man, but as a self appointed scholar, venturing out in exegesis without ever having taken any formal education in the original languages etc. One thing I have noted is that those brethren who make this charge against me are all those who know me little and are more familiar with my writing than me. There are many such brethren who read my blog but have never spend enough time with me. Hence I do not blame them. Yes if you know me only through my writing, then it is perfectly natural to think that I am arrogant and unkind.

Now I would not dare say that this charge laid by my brethren is entirely wrong. For then I am truly conceited. But I would only say that the grounds on which they judge me as so, is not entirely agreeable. This is why I think so. First of all, I do not see myself as a scholar. I see myself as a preacher and that alone I long to be. I am a layman and not a theologian. I have not undergone any formal training in anything theological or in original languages. Does that mean one cannot endeavour to think or write on anything theological? No, no one thinks so. Does that mean that one cannot exgete the Bible? Yes and No. Yes it is a fact that only those who are scholars and have a deep knowledge of the languages can do a thorough exegesis of the Bible. At the same time, a lay person can do an exegesis of a phrase in Greek by comparing the English Bible with TR or mGNT and then checking the meaning of the Greek words of the phrase in a good lexicon. This is how I do my layman exegesis. I use online resources like the blueletterbible and find out the exact phrase in Greek or Hebrew for the English phrase I am exegeting. I then use some good lexicon and find the meaning of these words.

So the grounds of this charge that I am arrogant as I speak a lot of high and lofty theology or I do exegesis without formal training is no sure ground.

Do I speak like an young man? Well this is truly a confusing question. I am yet to figure out what speaking like an young man means. Does it mean one should be less authoritative? I do not think so, as authority is brought in by the truthfulness of your content, irrespective of the speaker's age. Most probably I think this is referring to my indwelling sin and the stink of pride coming in my speech. I do not have any justification for that. Swollen heads do have much head weight.

A third charge is that I never name my teachers. This again is made by brethren who do not know me personally, but have come to know me through my writing. Now it is true that in my writing, I should be quoting my teachers and giving them the credit that is due. Like I mentioned earlier, my prime target in writing and preaching is today's lay men who simply cannot bear quoting a man, as theology in their definition is totally man made. However, I do see the need to make known my teachers and make all those who know me to give all the credit to those who taught me. Hence for all the places I did not mention them, here in all fullness I can think of, I remember my teachers - both Reformed and Arminian.

Now the list is no way in any order of priority. However I shall mention my Reformed teachers first and Arminians then. This is because I have almost stopped listening to Arminian teachers.

Reformed teachers I listen to:

John Piper

If there is one teaching pastor that I listen to the most, then it is John Piper. I love him for he is laborious in his study of scriptures. He uses all his scholastic grip only behind scenes and thus his preaching is simple yet profound. As a person, I like him as he is, to quote C.S Lewis "a romantic rationalist". His mix of reason and rhyme is something I am drawn to. A preacher and a poet, that sure makes me interested and draws my self to him.

What I learned from him are plenty : His explanation of Christian worship which he calls as Christian Hedonism, something which Christians of all ages have known and proclaimed like Jonathan Edwards or C.S Lewis - the truth that God is most glorified when Christians find their utmost joy in God as their all satisfying treasure. That sure was a revelation that blessed me a lot. His use of expository preaching as an exultation in God over the word - that preaching is nothing but worship over the word, is a model I love to follow in all of my preaching. It is in him that I saw what Calvinism can do to a pastor in terms of his evangelistic and missional fervour. Of all the church talk I have heard on evangelism and missions, the most convincing, the most biblical and the most joyful one is the one I heard from this convinced Calvinist. Besides trusting in the absolute sovereignty of God who shall gather in all His elect, there is no sure ground for our preaching, missions and evangelism. Mostly, the joyful labour in studying and heralding the word of God, that is so evident in Piper's ministry is the attraction of it all.

Paul Washer

There is only one thing that Paul Washer preaches and I like it - The gospel of Jesus Christ and the need to return to a biblical understanding of regeneration. His preaching cleared my mind from all the wrong notions of evangelism I saw (and still see) in Churchianity. The first Calvinistic preacher I listened, it was he who led me to see what true evangelism is, what regeneration is and how all satisfying it is just to trust the sovereignty of God and preach the gospel in all purity, without ever resorting to any manipulative tricks. A crusader against the sinner's prayer and all of pop Christianity, it is always heavy but worthwhile to listen to this man of God. He sure sounds like a man who is an alien and stranger to this world. His relentless passion to know the gospel is matchless. All I have learned about being mesmerised by the gospel and thus to have an insatiable desire to preach it, I owe it to this dear brother.

James White

James White is my teacher in Reformed theology, especially in defining and defending the doctrines of grace. It was his exegesis of Romans 9 that was the turning point in my life. God used his teaching and caused me to rethink my Arminian convictions and search the Bible for sound soteriological convictions. This lead me to become a Calvinist. So I owe a lot to this brother. I have regularly turned to his ministry to see how he defends the Reformed faith against the vast host of charges and attacks from the other side of Christianity. His debates on Reformed theology, KJV onlyism, textual criticism especially with Bart Ehrman were truly enlightening.

C.J Mahaney

I love CJ purely because he is one pastor in the Reformed circle who has no formal training in theology, yet is worth listening. He lacks no characteristics of a Reformed teaching pastor like sound doctrinal understanding, pure expository preaching and a truth-ignited passionate compassion for souls. CJ is also very humorous at times, very lovable and is always a blessing to hear him. His teachings on being a pastor and how leaning on the doctrine of election helps us to be merciful and loving to brethren in the church, were truly a blessing.

Apart from these I do listen to and learn from others like John MacArthur, R.C Sproul, D.A Carson, Kent Hughes, David Wells and not to mention all the dead guys from the Reformers to the Puritans..

My Arminian teachers :

Rincy Cherian:

He used to be my spiritual father in my local church. Though we have theological differences, I love, respect and look up to him on each and every thing. I have seen very few Christians like him. God has truly been gracious to him. For me, just observing him itself is a learning experience. The lessons he has taught me are innumerable. I am forever grateful for all the help he has been and still is in my life. He is a powerful preacher, a passionate worship leader, burdened intercessor and a very loving and caring spiritual father to me. More than any doctrine I can point out, he has shown me holiness in flesh and blood. Far above all my teachers, I used to count Rincy dear to my heart. Due to many a sharp differences over very crucial and fundamental aspects of Christianity, I have ever since departed from his ministry both as a pastor and as a guardian to me. I am so, not because I hold him less dear, but as I hold God's truth more dear to me.

Zac Poonen

Zac was used by God to teach me the Bible from cover to cover. It is indeed a difficult thing to talk about him. There is such a stigma around him. He was instrumental in my life to take the Bible and study it from cover to cover. It was also his preaching which made me realize that pure preaching of the word is enough to make preaching entertaining. Like he always says ' an anointed ministry is never boring'. His statements like this which he often repeats used to float in my mind. His emphasis on victory over sin, especially sins like lusting with your eyes, love of money, partiality, judging others etc are unheard of in other Arminian preachers. In India, especially in my circle of Christianity sin only refers to alcoholism, smoking and watching Sin-ema!! Though I can no longer suffer his Higher Life teachings of the old school Keswick theology, I have added him in this list in honour of the initial blessings I reaped from him.

It is to be noted that I no longer recommend Zac to anyone, precisely because of my conviction in the dangers of his old Keswick understanding of sanctification. For learning sanctification and living holy, I now recommend people to read the Prince of Puritans, John Owen. In the words of J.I Packer, who had a similar journey from Keswick to Owen's puritanical understanding of sanctification, Keswick theology is nothing but "pietistic goofiness", whereas Owen makes you a biblical realist. Highly recommend Owen, if you are serious about sanctification.

Answering Arminianism - VI

2009-09-01T02:44:00.000+05:30

The doctrine of irresistible grace deals with the efficacy and nature of the working of the grace of God. This doctrine specifically deals with the working of God's grace in the regeneration of sinners to be born again children of God. Hence this doctrine is also called the doctrine of efficacious call. This is a doctrine which Arminians often make fun of by saying that we the Reformed Christians believe in a grace, in a Holy Spirit which turns us into robots. That is nothing but a straw man description of this doctrine. May this debate between the Arminian and the Calvinist be edifying and enlightening to you on this essential understanding on the grace of God. In the first part I refute the charges laid by the Arminian and in the second I present the Scriptural basis for believing in this doctrine.

4. The Doctrine of Irresistible Grace - Part 1

Arminian:

I believe that we are unable to save ourselves, to escape from our sinful condition. That we are lost forever unless God comes to our rescue, which He has done by sending His Son to save us. I believe that without grace, we are in a helpless and hopeless condition. I also believe that grace is undeserved favour, an act of mercy freely given to the needy. There is therefore nothing we can do to earn or merit such favour. The one giving it is entirely free to choose who shall receive it. Grace is divine magnanimity, divine generosity. Salvation is a free gift!

Then where does the difference lie? That becomes apparent when practical questions are asked. Negatively, can this free gift be “refused”? Positively, do we have to do anything to “receive” it? Some would say a big “No” to both!

The Calvinist seems unable to draw a distinction between doing something to “deserve” a gift and doing something to “receive” it, labelling both as a “contribution” towards salvation. If a child even reaches out a hand to receive a sweet, he is considered to be paying part of the cost of it; it must be put in his mouth by the giver, even pushed down his throat so it can't be spat out, if the gift is to be truly gracious!

Grace has thus been transformed from an “undeserved favour” into an “irresistible force”. Human choice has no place. Grace acts with or without our voluntary cooperation. If it is God's “decree” that we should be saved and kept for glory, that will happen whether we make a “decision” to submit or not. It is His will, not ours, that will be done. This ensures that salvation is “all of grace”, since no human activity is involved. There is nothing we need do, can do or ought to do in order to be saved except perhaps hope to be among those chosen to be a recipient! This is the view of “irresistible grace”.

The heart of the question is, therefore, whether “grace is irresistible, either before or after conversion”. This can only be decided by studying Scripture. Apostolic evangelism did not hesitate to tell people what they must do in order to appropriate the grace of God in Jesus. They were told, even commanded, but never forced, to repent, believe and be baptised. Clearly the choice was theirs to accept or reject the Gospel. Those who refused were accused of resisting grace. Those who did repent of their sins, put their trust in the Saviour and submitted to baptism in water revealed not a trace of the idea that these actions of theirs had made a “contribution” towards the cost of their salvation or had in some way merited it. They were simply overwhelmed by the grace they received. So grace can be resisted before conversion.

But what about after conversion? Surely grace, once accepted, takes over? We are no longer in control of ourselves. We have handed over control of our lives to the Lord. He is now in charge. He will keep us. Such is the common conclusion about being “saved”.It is true to neither Scripture nor experience. The “old man” may be dead, but he won't lie down! The struggle with sin can be greater after conversion than before. Many fall, some never to recover. Most of the New Testament is addressed to believers and it is packed with exhortations to continue the moral and spiritual battle until final victory is assumed. The writers do not hesitate to tell their readers to “make every effort....to be holy” (Heb. 12:14), to “press on towards the goal to win the prize” (Phil. 3:14). Nor were they conscious of detracting from grace in urging their converts to such endeavour. They still believed that sanctification was as much a gift of grace as justification, holiness as much a gift of grace as forgiveness. Again, the Bible does not say that God's grace is irresistible. It can be resisted. In his sermon in Acts, Stephen criticises the Sanhedrin for always resisting the Holy Spirit.

The Apostles' also made it clear that grace would not make them holy against their will, without their voluntary co-operation. This means that born again believers can “set aside the grace of God”, when they try to produce a righteousness of their own instead of appropriating the righteousness of Christ (Gal. 2:21). If they return to works of the law they can “fall away from [literally, out of] grace” (Gal. 5:4). A point can be reached where grace was “received in vain” (2 Cor. 6:1). A believer who allows a root of bitterness to grow in his heart can “miss [fall behind, come short of, fail to gain] the grace of God” (Heb. 12:15). Nobody taking these Scriptures in their plainest, simplest sense would conclude that grace is an irresistible force, even after it has been received. Grace is always freely given, but it is not always freely received and used, even by believers. It is offered but never imposed.

My Reply:

Well first of all I doubt whether you have read any reformed theology document or authentic Calvinistic document on what we mean by the doctrine of “Irresistible grace”. Irresistible grace does not mean that we cannot resist the Holy Spirit. It also does not mean that grace turns us into robots doing all that God wants, without we caring about anything. But rather it means when God in His sovereignty at His appointed time sends His Holy Spirit to raise one of His elect from spiritual death to spiritual life, then it shall be accomplished and dead men cannot resist it. When God in His appointed time sends His Holy Spirit to convert one of His elect, then it shall be accomplished and no man can stop it. In other words, though we are able to resist the working of the Holy Spirit in us, He is able to overcome all of our rebellion and do His work of regenerating us at His appointed time. This is the reason that though I resisted God for 17 years of my life, one day when I was 17 years old, God overcame all my rebellion and regenerated me. In that moment of my regeneration, grace was truly irresistible or infallibly efficacious. Regeneration thus, is not in the hands of men but in the hands of our sovereign God. It is this glorious truth that man cannot stand in the way of God accomplishing His purposes. It is true that men in their fallen state are always resisting God and rebelling against Him, like Stephen pointed out in Acts 7. But the glory of God is this that when He regenerates, He overcomes all this resistance of man.

When Ezekiel proclaimed the word of the Lord to the dead dry bones and called the wind, the wind came and raised them to life. Those bones had no choice but be worked upon by the wind. In regeneration, that is what happens, God resurrects His elect and though the elect in his fallen state is well able to resist the working of the Spirit, the Spirit is Almighty enough to raise him from his dead state. To say that grace is always resistible is to speak against the efficacy of grace. Listen to Paul on what grace did in his life “But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them yet not I, but the grace of God that was with me.” He acknowledged that it was all because of the work of God in his life through grace that produced all his godly acts. Grace of God is not dependant or limited by Paul's will, but rather grace is powerful enough to break man's stubbornness and make him want the things of God and embolden him to do the good works, which God prepared in advance for him to do. Notice Paul in the above verse speaks nothing of any co-operation of him that is outside the realm of God's grace.

To call the doctrine of irresistible grace as an irresistible force is to misunderstand the efficacy and nature of the working of God's grace among His people. Your understanding of irresistible grace as man needs to do nothing, but God will do everything is erroneous. Man is required to fulfil many things by God, but the truth about grace is that the same God who requires all these from man, works in the subjects of His salvation and produces these requirements in them, not by coercing their will, but by regeneration and disciplining them. Grace of God is well able to bring about all voluntary acts of obedience from His elect. Thus again they are acts of men, but the outworking of God's grace. It is not God doing His part and man doing his part. To use a weak illustration is that of a ceiling fan. If we look at a ceiling fan, we can say that the fan is rotating. It is very much its act. But we also know the fan cannot move on its own – it requires energy from another. It needs electricity to flow through it to make it rotate. The rotation is an act to be performed by the fan, but it is the effect of electricity. Well you might say that the fan has no free will to resist the electricity. Sure that is why I called it a weak illustration. The difference between electricity and grace of God is the efficacy of grace to break the saint and discipline him, thus overcoming all his resistance and accomplishing all that God desires to. Listen to Paul again “I labour, struggling with all His energy, which so powerfully works in me.”(Col 1:29) also “Now to him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.”

Your quoting of phrases from Scripture to prove that grace is not efficacious is a poor practise to defend biblical truth. You make some statements and then fill portions of it with phrases from Scripture, totally neglecting the context. When we neglect the context and pluck phrases out of it, then we have perfect liberty to make all kinds of misapplication and thus assert things which the apostle never meant to say.

Let me show this with your quoting of Scripture and comparing the actual rendering of those verses.

You said -

'born again believers can “set aside the grace of God”, when they try to produce a righteousness of their own instead of appropriating the righteousness of Christ (Gal. 2:21). If they return to works of the law they can “fall away from [literally, out of] grace” (Gal. 5:4). A point can be reached where grace was “received in vain” (2 Cor. 6:1). A believer who allows a root of bitterness to grow in his heart can “miss [fall behind, come short of, fail to gain] the grace of God” (Heb. 12:15).'

First lets see

Galatians 2:21 which says “I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

Paul does not say that born again believers can or will set aside the grace of God in the above verse. He rather states he does not want to set aside the grace of God. Having experienced perfect peace with God through justification in Christ, he says there is no reason why he should set aside this grace of God. Everyone who has truly experienced this peace offered in Christ will say amen to it. Now a question may arise that does this verse give any impression that it is possible to set aside grace. In other words if God wants to pour grace on someone and that someone decides not to receive grace, can he set aside grace forever that the purpose of God to save him will eventually fail? To answer that let me do some exegesis of this phrase in its original language. The words used by Paul are as follows ἀθετῶ τὴν χάριν (atheteo tēn khar'-ece). The meaning of these words are as follows: atheteo means to frustrate or nullify or make void the efficacy of anything or reject someone or something. khar'-ece means the grace of God, the divine influence upon the heart, and its reflection in the life. Hence the meaning of the phrase means to set aside or make void or reject or frustrate or nullify the efficacy of grace upon its subjects. It is to reject the effects of grace and be disrespectful to it. However the verse does not give any impression of any rebellion that can subdue and defeat grace. It also does not speak of any inefficacy of grace to overcome this rejection or setting aside by the saint. Paul is rather saying that he does not want to be disrespectful by disregarding the efficacy of the grace of God in bringing about true righteousness.

Galatians 5:4 says “You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.”

Before we jump into any conclusion of loosing one's salvation based on this verse, let us see to whom this verse is addressed. It is addressed to Christians who under the false teachings of legalism are trying to be justified by keeping the law. Obviously they are moving in a direction diametrically opposite to that of Christ. Thus they have been alienated from Christ and is not experiencing any grace. The question is whether this fall from grace is a fall which God can deal with or not. In other words, is this fall an experiential one or an eternal one. First of all, let me also point out that when we say grace is irresistible or efficacious, it does not mean that Christians cannot sin or fall prey to erroneous understanding, but rather that grace is well able to deal with all that and discipline the saint and make him holier and pure, leading him to all the truth. Certainly in that sense a saint under the influence of false teaching can experientially fall from grace, till the blessed Holy Spirit chastises him and brings him back to truth. Paul does not speak any loosing of salvation in the above passage. Neither does he speak about any inefficacy of grace in the above verse. In fact in verse 10 Paul goes on to say that he is confident in the Lord that his hearers will take no other view but that which is gospel truth – justification by faith and not by works. If falling away from grace in verse 4 was an incurable fall, then Paul should have had no confidence in the Lord about Galatians. He is confident because the One who started the work in them is faithful to complete it. He is confident because the Lord disciplines His children and leads them to all the truth. This is why the disciplining work of the Lord in the life of a saint is an assurance of his salvation. For if He does not, then we are illegitimate children. None of these arguments speak anything contrary to our understanding of the efficacy of grace, which is that saints can resist the Holy Spirit, but the Holy Spirit is all powerful to discipline and overcome all of our rebellion and do His work.

Coming to 2 Corinthians 6:1. You point out that this verse is a later state of Galatians 5:4. Considering the context of each verse there is no connection with each other and no impression is laid on the hearts of those who read Scripture in its plainest and simplest form that one is the later state of the other. What does 2 Corinthians 6:1 say? Let me quote few verses before and after it to show the context:

“We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. As God’s fellow-workers we urge you not to receive God’s grace in vain. For he says, “In the time of my favour I heard you, and in the day of salvation I helped you.” [Isaiah 49:8] I tell you, now is the time of God’s favour, now is the day of salvation.”

In its context, we find no discussion of the eternal state of a believer -whether he can lose it or not. But rather it speaks about the message of reconciliation that the Apostles make on Christ's behalf which is : Be reconciled to God. Through the sacrifice of Christ, God has made way for us to become the righteousness of God. The work of grace in a regenerate saint is to make him more and more conformed to the image of Christ and deepen the intimacy in the reconciled relationship between him and God. As God's fellow workers, the Apostles are urging the believers in Corinth to see that this be their daily experience of grace. If no transformation is to be seen then we are taking advantage of the freedom in Christ to indulge in sin and have turned grace into licentiousness. Experientially grace has been received in vain. Paul therefore urges them not to experience grace like that and reminds them that believers can hope in God not to receive grace in vain, for we are living in the days of God's appointed time of favour and His salvation. So this verse does not teach that a recipient of grace can resist so much that God can do nothing. It rather teaches that it is possible for us to resist and not partake the divinely intended work of grace. But it does not say that it is a permanent state for a true believer upon whom God has shown favour and given salvation. Therein again there is no statement that is contrary to what we have been saying so far about the efficacy of grace – that though it is possible for us to resist, grace is powerful to overcome all such and that the purposes of God cannot be thwarted by man's resistance.

To understand Hebrews 12:15, it is noteworthy to consider the context in which the Apostle speaks about the bitter root causing a saint to miss God's grace. After spending considerable time on explaining the need of divine disciplining in the life of a saint, which the Father will most assuredly do with every one of His child with the purpose of making them partakers of His holiness, the Apostle exhorts the saints to see that all areas are dealt by God especially those where they are lame. Let God deal with those areas too, for then only can healing come. He then moves on to a series of exhortations showing both the areas of disciplining and the seriousness with which saints should take this matter knowing who God is. In this context, he speaks about bitterness as a hindrance to God's grace. But then interpreting it in the context, it means that through divine disciplining of this bitter root, God is able to make us partakers of His holiness. There again the truth is we can resist or rebel or live carelessly and miss the grace of God in our experience. But there is no mention of this state as an incurable, eternal state leading an elect of God to eternal damnation.

Thus your quoting of these verses have been based on mere pondering over these phrases and not upon studying these verses in their context and also bearing in mind the general testimony of Scriptures on the efficacy and the nature of working of the grace of God. Hence all the conclusions you have drawn using these phrases cannot be considered worthy of any attention.

To Be Continued..

Answering Arminianism - V

2009-06-30T23:45:00.000+05:30

In this section, I will explain the reformed understanding of atonement as that of particular and penal substitutionary death of Christ on the cross. For this I will expound Scriptures so as to progressively unfold this doctrine and end the section with remarks on how this view of atonement satisfies all the imperfections earlier pointed against the Arminian view along with the relevance and importance of believing this doctrine.

The Doctrine of Particular Redemption - II

In the very first page of the New Testament, we are told why the Lord will be called Jesus. In Matthew 1:21, it is written “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.” Three things are very clearly stated here. First of all, the Son of Man, the incarnate Son of God, the Word which became flesh should be called Jesus. Jesus is the Greek from of Joshua which means the Lord saves. The name Jesus means the Lord saves. Please note that it does not mean that the Lord will try to save or will make salvation possible, but it is a declaration of a perfect work of salvation. It is a definitive statement, one which shall surely come to pass. Hence it is clear in the very first page of the New Testament, what the mission of Jesus was in His incarnation. Secondly, it is stated clearly that the subjects of this salvific work will be a group called 'His people'. So we can infer that there is a group of people called God's people, who alone shall be the effective recipients of the grace of God. Later on in this section, we shall see who this group are and which understanding – the Arminian or the Reformed, on the identity of this elect people of God is scriptural. Thirdly, it can be seen from the above verse that the Lord saves His people from their sins. It is from their sins that the Lord Jesus saves His people. In this day and age, where this message of freedom from sin is largely neglected and instead preaching on prosperity and earthly blessings are in the forefront, this verse should be an alarm for preachers to wake up from their decadence.

So we see that the mission of Jesus in coming to earth was to save His people from their sins and that He shall definitely do it so that He is worthy of having His Name as Jesus or 'The Lord Saves'.

Let me move on to another verse in Luke 19:10 where the Lord Himself states His intention of His earthly ministry. It is written “For the Son of Man came to seek and to save what was lost.” It is clear from this verse that Jesus' intention was to seek and save the lost. Please note here as in the previous verse the definitive nature of the salvific work of Christ. He says He shall save the lost. It is no way conveyed that He shall try or make salvation possible. But rather He shall save the lost. In other words, He is no way referring to a theoretical salvation, but a real salvation. Our Lord is thus a Saviour who offers true salvation to His people and not one who makes salvation possible for willing ones to appropriate. So Jesus not only opens the door for the lost to be saved, but also causes His people to be saved. If He only makes salvation a possibility, then He is no saviour. It is no good news to hear that God has done everything for our salvation and now expects us – we who are dead in our sins and are enemies of God in our nature, to repent of our sins and believe Him. In earlier sections on total depravity and election, it was shown how we are not only unwilling but unable to obey God. We have a will, but which is bound by a dead and sinful nature. Hence if God does His part of making salvation possible for any willing ones, then surely no one will get saved. Even if some one does, he cannot honestly say that Jesus is His Saviour, the Author and Perfecter of faith. For he did his part and thus he got saved. Thus in that understanding of salvation, the person who gets saved is co-redemptrix with Jesus. This is blasphemy of the first kind. Hence we say using this verse in Luke 19:10, that Jesus is not one who just makes salvation humanly achievable, but rather He is the Saviour – one who purchases, facilitates and perfects the salvation of His people.

In John 10:11, Jesus said “I am the good shepherd. The good shepherd lays down his life for the sheep.”Here again, the Lord makes a clear statement on the particularity of the subjects of His atonement. There is no verse in the Bible, where the whole world is called the sheep of the Great Shepherd Jesus Christ. Now Arminians will argue that we can exercise our free will, repent of our sins,believe in the Lord and become the sheep of the Lord. So their argument is you can believe and become the elect. To which the Lord's words in the same chapter and verse 26 is apt. In John 10:26, the Lord told the unbelieving “you do not believe because you are not my sheep.” So we do not believe and become the sheep of the Lord, rather we believe because we are His sheep. Faith is granted only to the elect and hence the Arminian argument is totally unreasonable. Another evidence for explaining unbelief using the doctrine of election is John 8:46-47, where the Lord said “If I am telling the truth, why don’t you believe me? He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” The Lord very openly states the reason why some who hear His truth does not believe in Him. He said the reason is because they do not belong to God. They are not God's people, hence faith is not granted to them and therefore they remain in unbelief. It is noteworthy that the Lord did not explain their unbelief using their free will, but rather explained it using God's sovereign choice of His people. In our exposition of Matthew 1:21, at the beginning of this section we saw that the there is a group of people called 'His people'. From the words of our Lord shown here, it is clear that His people are His sheep, to whom He grants the gift of faith to believe in Him and thus be saved. Then from John 10:11, we can see that the Good Shepherd gives His life for this sheep alone. There is another group of people on earth who are not the sheep, for whom the gift of faith is not granted as nothing was purchased for them by Christ on the cross.

In John 17, when Jesus prays for His disciples, He makes this distinction between His people and the others. In verse 19, He prays “I pray for them. I am not praying for the world, but for those you have given me, for they are yours.” He did not pray for the others, but for the ones whom the Father gave Him. Who are these? In verse 2, the Lord prays “For you granted him authority over all people that he might give eternal life to all those you have given him.” So the ones whom the Father gave the Son are the ones to whom the Son gives eternal life. Please note the particularity in the plan of God to save His chosen people, His sheep alone.

So we have seen that the Father has chosen a group of people from all the peoples of the world and gave them to His Son to seek and save, for whom the Son grants eternal life and even that which is necessary for their appropriation of this salvation namely faith.

In keeping with this plan of redemption, where God chooses a particular group of people and then calls, justifies and glorifies them alone(Romans 8:30), it is highly unreasonable that the atonement of Christ (which causes all these to happen to His people) be universal. It has to be particular both in intention and effect.

Again in the most popular chapter on the atonement of Christ, Isaiah 53, we have enough evidence to substantiate the particular nature of His redemption. In verses 10-12, it is written “But the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities. Therefore, I will allot Him a portion with the great, and He will divide the spoils with the strong; because He poured out Himself to death, and was numbered with the transgressors; yet He Himself bore the sin of many, and interceded for the transgressors.”

From the above verses, many things can be pointed out regarding the atonement. However we will confine ourselves to those points which are relevant in the present discussion. First of all, it is said about the Lord that He will be satisfied with the result of the anguish of His soul. In other words, the Lord accomplished everything He desired to accomplish in His death on the cross and thus was satisfied with His atonement. If at this point we consider the universal view of the Arminians, then how can the Lord be satisfied about the result of His suffering. For in the Arminian view, Jesus dies even for those who will not believe Him and will go to hell in the end. How can the Lord look at His 'efforts' on the cross to save them and be satisfied at the their eternal peril? If He thus fails to save men, then how can He be satisfied? Thus in the Arminian view, the Lord does not accomplish His desire and cannot be fully satisfied at His work on the cross. However in the particular redemption view, which I believe and defend as the Biblical view here, has no such issues. For we say that the Scriptures are clear on for whom the Lord gave His life on the cross and they are the elect of God. Jesus died on the cross for them and thereby offers them salvation along with the evangelical grace of faith so that they shall be perfectly saved. Thus the Lord accomplishes all that He purposed and can be fully satisfied with His work on the cross. Second point relevant to this discussion is found in verse 12, where it is clearly written that the Lord bore the sin of many. It does not say that the Lord bore the sins of the world, but a group called the many. A valid question to ask is : who is this many? The answer to that is in verse 11. It is written in verse 11, that by His knowledge the Great Servant of Jehovah shall justify the many, as He will bear their iniquities. It is clear from this verse who the many are. The many are those whom the Lord shall justify. In other words, the many are those who shall get saved through Jesus Christ. They many are those who receive peace with God as a gift through the grace given in Christ. So the many are the true Christians or we can say the elect. For justification of their sins is a gift only possessed by born again believers and it says that He bore their sins only, no one else included. The above verse is clear that if Jesus bore the sins of someone then that one will also be justified and be saved. In other words, Jesus cannot bear someone's sins and then let that person end up as an unbeliever. So it is unreasonable and unscriptural to say that the Lord bore the sins of even those who shall end up in hell for being unbelievers. The Lord carried the sins of His people alone, whom He shall justify and glorify, who as stated earlier are the predestined, chosen ones of God – the elect.

So we have seen that the Lord bore the sins of only those whom He shall justify and thus His atonement was particular in nature towards the elect of God.

One more evidence on the particular nature of the intention, work and effect of the atonement death of Christ. In Titus 2:14 it is written “who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.” In this verse Paul very clearly states that the ones for whom the Lord gave Himself are the ones who are being redeemed. In other words the intention of the atonement was to redeem His people. If Paul were an Arminian, he should have said “who gave Himself for the world to redeem the world”. But in the above verse it is not so. The verse is clear that for whom the Lord gave His life are the same ones who are redeemed from all wickedness. Hence if the Lord gave His life for all the world then the whole world should get redeemed from all wickedness, which both Arminians and Reformed saints reject. The only possible way to understand this verse is to believe in election and particular redemption.

So Jesus Christ gave Himself for the elect so that elect will be redeemed from all wickedness and be purified to be His own people.

Thus in the particular redemption view of the atonement, we have

1.Christ who in all respect is a perfect saviour because His death does guarantee the eternal salvation for all whom He died for. Unlike the Arminian view, Christ does not merely try and fail.

2.Faith is a gift granted only to the sheep of the Great Shepherd and thus believers have nothing to boast about their salvation. Unlike the Arminian view, we cannot believe and become the elect. So man is not the decisive factor in salvation and thus not worthy of any glory greater than that of Christ.

3.The wrath of God against the elect alone has been appeased by Christ's death and hence on the Last day, God punishes the reprobates with His unappeased wrath towards them. Unlike the Arminian view, God does not punish first Christ with the sins of the reprobates and then even though His wrath has been appeased by Christ, punishes the reprobate on the Last day, for the same sins again.

Why Believe This Doctrine?

The atonement of Christ is the central truth in Christianity. There is no greater truth which we should believe, understand and celebrate than the death of our Saviour. Due to the weightiness of this truth, it is absolutely critical that we know this truth in all its purity. For in it we see the perfection of the work of Christ, the efficacy of the atonement and the wisdom of God. Not only is our understanding affected by our knowledge of the atonement, but our worship of God, our perseverance in faith and in fact all practical areas of Christian life are tremendously dependant on our enlightening on the atonement work of Christ on the cross. From my own experience of being an Arminian for seven long years, I can honestly testify that it is after I became a Reformed Christian that I perceived the manifold and awesome perfection of Christ's work. It revolutionized my love and worship of Him. In battles of overcoming sin, it is a real comfort to know the efficacy of the atonement of Christ. Christ is no longer a theoretical saviour who opened the doors for me to achieve salvation – whether justification or sanctification or even glorification. But He is my Saviour – one who not only opens the way, but has secured through His death, all I require to appropriate my salvation - whether justification or sanctification or glorification. That's good news indeed and a Christ who is all together glorious.

“Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” (Ephesians 5:25-27)

My Christ gave Himself only for the Church, with this intention of saving her to be holy and He shall see to it. Our justification, sanctification and glorification is all included in the atonement and He who gave His life to purchase our justification, sanctification and glorification will cause it all to happen in us through His grace.

May His Name alone be glorified.

A Devotional Testimony

2009-06-17T00:55:00.000+05:30

Blessed God of Grace and

His Christ Treasuring Worshipper

The only good thing in this temporal life on earth is to draw near to the Lord. To encounter, behold and rest in the beauty and glory of Christ is our greatest privilege and blessed portion. Either we can drown ourselves in life's dreary problems or hover over them in triumphant joy beholding the worship-deserving beauty of Christ.

The triumphant, indomitable, invincible and joyful spirit of a Christ-alone-treasuring saint is indeed truly a blessed one. God has truly lavished on him with His abundant grace. For such a saint, life is a series of avenues to behold the glories of the grace of God in Christ Jesus. Thus life for him is a journey through the panoramic view of the manifold riches of God's grace. Each trial, every crisis and even every seemingly tragic events of life is for him an opportunity to behold the perfection and glory of Christ in His abundant, abounding grace freely bestowed upon him.

When faced with a challenge, this blessed worshipper does not resort to some religious technique to overcome or even escape the pain. But rather his heart like always, yet by the grace of God with greater fervency and zeal, delights in the Lord alone, confessing that his Lord alone is His only reward and blessed portion forever. Thus by this grace-wrought worshipful heart, he prays to the Lord to grant him what he needs in this challenge, yet cheerfully ends his prayer by saying 'Nevertheless, let not mine, but Your will be done'.

The Lord surely does grant the desires of the heart of such a worshipper. For the Lord is confident of His grace at work in the heart of the worshipper. However imperfect the understanding of the worshipper on the efficacy of grace be, the Lord knows it perfectly that His grace is omnipotent in accomplishing all that He wills. The Lord knows that His grace is well able to keep His worshipper joyful in Him through the deepest possible pain. Thus the worshipper though pressed upon by needs all around him, still cries out honestly - 'Whom have I in heaven, but You and nothing on earth I desire besides You'. That sure is the glory of God's grace at work in the worshipper. Knowing thus that His grace shall keep His worshipper from the pollution of idolatry, the Lord grants all good things that the worshipper needs.

The joy of the worshipper sure does overflow, not merely rejoicing over receiving that which he needed from God, but rather beholding the goodness of God in His grace, keeping in mind that the Lord is under no debt to do any good to him. His heart overflows with rapturous praise, for his High and Lofty Lord has stooped down and bestowed grace upon him. He is caught up in inexpressible joy over this fresh evidence of the truth that the Great and Mighty God has been mindful of him. This tender care and omnipotent effort of the Lord for him, humbles him and drowns his selfishness in the ocean of God's worthiness in worship. Thus rather than being taken up with the gifts of God, he is moved by the grace of God to be a greater worshipper of God. Thus the Most Wise God blesses His worshipper with good things, yet through His efficacious grace causes the worshipper to be a greater worshipper.

Doxology

O blessed be God forever and ever more

Who is there like unto You, O Lord

You are matchless in Your beauty and greatness

Your wisdom knows no bound

Your Sovereign, Omnipotent and Efficacious Hand of Grace

Forms, moulds and keeps all Your Worshippers

O Praise You Lord for Your glorious Grace.

Which true worshipper can ever boast in himself

For who has ever worshipped You worthily apart from Your Grace

No, not even one

For all who have beheld Your glory were begotten

By Your Sovereign Spirit of Grace

They Tasted Your goodness through Your

Gracious gift of Faith.

O What can we say, but that from You and through You

And to You are all things

O I praise You my Lord.

Thank You Lord for saving me by Grace alone

Through Faith alone in Christ alone

As revealed in Scriptures alone

For the glory of God alone.

Unworthy Scum

Jay

16-6-'09

Answering Arminianism - IV

2009-06-03T21:49:00.000+05:30

Among all differences in soteriological convictions of the Arminian and the Calvinist, this one regarding the atonement is unmistakably the most difficult. Through the years Christians have had a real trouble in taking sides in this matter of the nature and design of the work of our beloved Lord Jesus Christ on the cross of Calvary. In my observation, the thing that hinders most saints from coming to terms with this doctrine is their traditional understanding of Christianity. From childhood on, we have heard the Arminian view of universal atonement and so anything contrary to that is for us a destructable heresy. But at the outset itself, let me encourage my readers to consider the scriptural and logical evidences being made by the two sides and prayerfully exercise true judgement over this matter.

3. The Doctrine of Particular Redemption - Part 1

Arminian: I believe that God so loved the world that He gave His Son for all of us. Since it is His desire to see all men everywhere to repent and know the truth, He sent His Son to die on behalf of all men. There are clear verses that prove my point. In John 1:29, it is written about John the Baptist saying as follows - “Look, the Lamb of God, who takes away the sin of the world!”. Also in I John 2:2, it is written “He is the one who turns aside God’s wrath, taking away our sins, and not only ours but also the sins of the whole world.” There needs no more discussion on what these verses mean as they are very clear for anyone who takes these Scriptures in their plainest, simplest sense and we can conclude that Jesus Christ died for all men on the Cross.

Then if the question is raised, why some men are not saved then the answer is as follows. Though Jesus Christ died for all as the atonement being universal, the application of it in an individual's life is surely based on that individual's response to the gospel in faith. So we limit the atonement only in its application and not in its extent. Thus we have an explanation of the atonement wherein the goodness of God is clearly revealed and judgement of unbelievers is surely placed on their moral responsibility.

To say that Christ died for the predestined ones alone is a blow on the clear teaching of the Scripture that God desires all men to repent and come to a knowledge of the truth. If Christ did not die for all men, then this verse in I Timothy 2:4 is of no sense. All these verses clearly advocate an universal atonement which is limited only in its application.

My Reply:
In the first section of my reply, I will seek to do a critical analysis of the universal atonement model proposed above, purely on a rational and logical level. Later on I will deal with this issue scripturally.

Let me begin by making it clear that I advocate particular redemption not because I do not like all men – every individual that was and will be born in this world, to be included in the atonement work of Christ. But rather I advocate and take time to answer the Arminian view on this simply because of the limitations put on the perfection and nature of the work of Christ by the Arminians and the glory given to Christ for the perfection and nature of the work of Christ in the Calvinistic view. So in other words, I am not debating over this doctrine because I do not love people and want somehow or the other prove that some people were not included in the work of Christ. That is not at all my driving passion while making known these truths and their defence. My driving passion is to make known the glory of Christ in His perfect and finished work on the Cross, which as an Arminian you cannot behold and much rather end up belittling it.

Before I make a defence of the doctrine of the particular redemption, let me explain why I do not embrace the Arminian view of universal atonement. I do not believe or advocate the Arminian view because of these reasons.

First of all, if Christ died for all individuals savingly, then all men should be saved. My Arminian brother pointed out that salvation of an individual is based on his response to the gospel in faith. I agree wholeheartedly that our response in faith to the gospel is critical for our salvation. But my question is, is faith with which we respond, a gift of God or not? If it is a gift, then why are some and that too for whom Jesus died, not given this gift of faith? If your answer is they were unwilling and so God did not give them. Then my question is where is it written that faith is a gift for the willing. Also is this willing a work of man apart from God, for which faith is given as a gift? If you say yes, then consider the logical sequence of a man's salvation. He hears the gospel, he wills to believe, God gifts him faith and thus he believes and gets saved. The initial and decisive factor which got him saved was not God, but his will which willed to believe, apart from God. Why should such a man give ALL the glory to God, when he reaches heaven? Shouldn't he just give some glory, for anyhow it was his willing that made the whole process of salvation begin. He should praise himself along with God who responded to his willingness and saved him. Another fact which arises from believing on these lines is that some are saved and some are not, based on one's willingness to be saved and therefore there are different kinds of sinners.

Like I have pointed out earlier in this series, there is no biblical teaching that supports this view of different kinds of sinners – some willing and some unwilling. Also during our discussion over total depravity it was shown that man is not only unwilling but also unable. We sure have a faculty called will, but because we are fallen, this faculty is under the bondage of sin, which makes us able to do only sin. For detailed scriptural discussions on that please read the earlier post on that topic.

Secondly, I do not embrace the Arminian view of atonement as it does not include the blessings of faith and repentance. In other words, they believe that if Jesus died for someone, then that does not mean that Jesus on the cross purchased along with the forgiveness of his sins, the evangelical graces of faith and repentance, which are needed for him to enter the kingdom. So they believe that faith is a gift of God given to men, not on the account of Jesus dying on their behalf, but because of some other reason, which from their argument I presume is one's willingness. Thus according to an Arminian, faith is a gift given by God, not on the virtue of the work of Christ, but on the work of man.

Thirdly, the logical conclusions derived from believing the Arminian view are insensible. Let me explain what I mean by that. If Jesus died for all men, then that means that Jesus turned aside God's wrath towards the sins of all men, as the verse in John 2:2 which was earlier quoted says. If that be the case, then when some one dies as a sinner and goes before God on the Last Day, with what wrath shall God condemn him? Has not the wrath of God been satisfied on the Cross? If you say, well he did not believe in the gospel and take advantage of its blessings, then I agree that he did not believe and therefore died as a sinner, but did not Jesus die for all his sins – including this one of unbelieving the gospel?

Thus if we believe the Arminian then we are forced to believe the following logical conclusions:

1.The death of Jesus Christ is for all men, but does not guarantee the salvation of any, but it rather makes salvation only possible for the willing ones to receive faith and be saved.

2.There is an inherent difference among sinners – some who are willing and some who are unwilling. Faith is a reward much more than a free gift, given on virtue of man's work namely his willingness. Faith is not a gift given to man simply on virtue of Christ dying on behalf of him.

3.When a lost sinner comes before Christ on the Last Day, he shall be judged for all his sins even though the wrath of God towards those sins were satisfactorily appeased by the death of Jesus Christ on the cross.

Here we thus have a powerless atonement which is no way efficacious in its salvific effect. An atonement where men are saved or at least the process of salvation is initiated by man. Also one in which God is so full of wrath, that He first punishes Christ on behalf of a sinner and if that sinner dies unsaved, He pours out His wrath once again for the same sins.

The universal atonement of Arminians thus presents a Christ whose work is not perfect – in that it does not guarantee any salvation, but merely makes salvation possible. It also presents a Christ whose work is not finished – for any one to be actually saved, he must be willing on his own. And finally a God who has no foresight that He first afflicts Christ and then the lost sinner for the same sins.

Having shown the incoherence and irrationality of the Arminian view, let me move on to explain and defend the Reformed understanding of the work of atonement by our Lord and Saviour Jesus Christ. I end this section with a quote by an Arminian who later by the grace of God turned out to become a mighty Calvinist, the Prince of preachers, Charles Spurgeon -

"We are often told that we limit the atonement of Christ, because we say that Christ has not made satisfaction for all men, or all men would be saved. Now, our reply to this is that, on the other hand, our opponents limit it, we do not. The Arminians say, Christ died for all men. Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, “No, certainly not.” We ask them the next question -- Did Christ die so as to secure the salvation of any man in particular? They say, “No.” They are obliged to admit this if they are consistent. They say, “No; Christ has died so that any man may be saved if” -- and then follow certain conditions of salvation. We say then, we will just go back to the old statement -- Christ did not die so as beyond a doubt to secure the salvation of anybody, did He? You must say “No;” you are obliged to say so, for you believe that even after a man has been pardoned, he may yet fall from grace and perish. Now, who is it that limits the death of Christ? Why you... We say Christ so died that He infallibly secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved, but are saved, must be saved, and cannot by any possibility run the hazard of being anything but saved. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it." (Sermon 181, New York Street Pulpit, IV, p. 135)

To Be Continued....

The Greatness of God

2009-05-15T01:10:00.000+05:30

By the grace of God, I am preaching after a break of six months from all preaching engagements. In this break, one of the things I learned was that, it is indeed a great privilege to preach the word of the Most High God. It is a great privilege, a privilege that is matchless and for which I am eternally thankful to God. Oh what great a privilege it is to preach His precious word to His precious people and declare to them what His word says about Him.

Today I am going to preach something I have never preached in my life. It is indeed a daunting task for me today. I will first show you the Scriptures pertaining to this subject and then show you the practical applications of knowing this truth. I am going to preach on 'The Greatness of God'. It is a sermon that is way beyond me and I am only attempting to make you know His greatness. So let us pray:

Heavenly Father, we come before you in the name of Your Son, Lord Jesus Christ. We want to thank you for your good providence for bringing us together to worship you and learn more about you. Father I pray that now You will open our eyes to see Your truth in Your word. Help me to proclaim these truths that are way beyond me. I commit myself into your hands. I need your grace Lord. I am what I am by the grace of God, what do I have that I have not received from You, nothing good shall come out of man, every good and perfect gift comes from You, O Father of lights, and who am I, but Your workmanship in Christ Jesus and every good deed that I do, You have foreordained in Christ Jesus. So Lord, I trust in you and to you be all the glory always, in Jesus' name, Amen.

I. The Testimony of Scriptures on the greatness of God

Let me show you scripture after scripture dealing with the greatness of God. My aim is to show you the testimony of Scriptures regarding the greatness of God. We will move from one verse to another and thus have the panoramic view of the perfections of His greatness.

First, let us go to the last Psalm, the 150th Psalm and verse 2, which goes like this:

“Praise him for his acts of power; praise him for his surpassing greatness.”

The above verse says that the greatness of God is one that is surpassing and in KJV the word used is excellent. So the subject I am dealing today is one that is surpassing and excellent. The word surpassing means matchless, so the Psalmist is saying that God is matchless in His greatness or that His greatness knows no bound. Thus it is an eternal imperative that He be praised.

Turn now to Deuteronomy 10:17, where it is written:

“For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. “

This verse gives a good understanding on the God of the Bible. He is the God of gods, which means He is the God or the only God. Surely there are no other gods, but only one God who is the Creator. Then He is the Lord of lords, which means He is the Supreme Authority over all things. He is then the great God, one whose greatness is matchless. He is also mighty and awesome or as KJV renders it as mighty and terrible. So God is the Mighty One or the Powerful One or simply Almighty and He is terrible or is an awe-inspiring God. He shows no partiality, which means He is absolutely just and righteous. He does not accept bribes, which means He cannot be swayed from His ways by bribery or put simply His purposes are immutable. So here we have the God of the Bible – one who is the Creator and the Supreme authority, whose greatness is matchless, who is unlimited in His power and does mighty deeds which bring forth awe, who is absolutely just and righteous and one whose plans are immutable. Behold the Lord of glory!

Let me share with you one important aspect of understanding the beauty of God. When we say God is beautiful, we actually mean that God is perfect. It is true even in the case of earthly things. We look at someone who has a very fit physique and say 'it's beautiful', when we actually mean is the perfection of that man's body. No one looks at a fat man or his pot belly and says 'it's beautiful', for his body is imperfect. So when we appreciate beauty, we are appreciating perfection.

Now when it comes to God, let me tell you the reason why God is altogether lovely. God is prefect in all His attributes. So when we say, God is holy, that does not merely mean God has holiness, but that God is perfect in His holiness. So here we have God who is perfect in His holiness, perfect in His mercy, perfect in His justice, perfect in His sovereignty, prefect in His omnipotence, perfect in His wisdom, perfect in His immutability, perfect in His loftiness, perfect in His eternal existence and likewise perfect in all His attributes, which thus make Him of surpassing greatness.

Thus the God we worship is both wonderful and terrifying. Job 13:11 says “ Would not his splendour terrify you? Would not the dread of him fall on you?”. The Bible is clear that the splendour of God produces great trembling in the hearts of His worshippers and they dread Him for who He is. Unveiling of the majesty of God and His boundless greatness will always result in the trembling of the saints before Him. Today's Christianity and especially Charismatics have rewritten this testimony of God by saying 'Should not His splendour tickle you?', which is not true biblical Christianity. True Christianity where God is revealing Himself on the face of the glorious Lord Jesus Christ, has Christians falling face down in loving adoration and reverence and tremble and awe for God. True revelation of the greatness of God thus produces a mixed response of great joy, adoration and fear.

“The LORD Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread” Isaiah 8:13

Now let us turn to another verse, which is in I chronicles 29:11 where it is written

“Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendour, for everything in heaven and earth is yours. Yours, O LORD, is the kingdom; you are exalted as head over all.”

This verse clearly brings out another important truth regarding the greatness of God, which is that, greatness, power, glory, majesty and splendour for all things in heaven and the earth has always been and is and will always belong to God. It is not that God gained or earned His greatness, but it has always been His. He the person is great enough and glorious enough to own all greatness and splendour. The worth of God's greatness is found in the great Person that He is. We are not primarily dealing with the greatness of the deeds of God, though they are very great, but rather the greatness of God within Himself. That is why we looked and will be looking at verses which give a collective testimony of the many glorious attributes of God.

Exodus 15:11 - “Who among the gods is like you, O LORD? Who is like you — majestic in holiness, awesome in glory, working wonders?"

God is one of a kind or in other words there is no one like Him, is proven in this text from the book of Exodus. Compared to God, no one is quite like Him. In not that distant past, devotional preachers used to ask a tricky question to their people – Who is closer to God – the bacteria floating in your sewage or the Archangel who stands before the throne of God in Heaven? The answer is not the Archangel, for the question is not on proximity. The answer rather is neither one of them is like God. This is because God is not part of creation and nothing in creation is quite like God. So we end up asking the same question that Moses asks in the above verse – Who is like you – majestic in holiness, awesome in glory, working wonders?

Now let me show you how this great God of ours is also great in His deeds. We are not moving away from looking at Him to what He does. But rather certain attributes are clearly seen in the deeds of God. So let me turn you to Psalm 86:8-10:

“Among the gods there is none like you, O Lord; no deeds can compare with yours. All the nations you have made will come and worship before you, O Lord; they will bring glory to your name. For you are great and do marvellous deeds; you alone are God.”

Again the Holy Spirit has testified in Scriptures that God is one of a kind and He is of matchless greatness. Hence all nations shall worship Him. The moral and eternal imperative for worship is the knowledge of God's surpassing and excellent greatness. Also please note that the Spirit makes it clear that it shall happen and there are no if's and but's attached to it. One day all men – every individual shall worship and acknowledge that there is only One True God who alone is absolutely, matchlessly great and worthy of worship. It says in Philippians 2:10 that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” God shall cause it to happen and every creature in heaven and on earth and even under the earth shall worship Him. The reason how this shall come about is given in the 10th verse of Psalm 86 as God is great. In other words, God is great enough to bring about this great and marvellous victory for His great Name. Since God is perfectly great, He is victorious in all His deeds and is invincible in all that He does. Thus His deeds are truly incomparable and marvellous. Thus He is altogether worthy enough to be glorified by all. O what an awe inspiring, glorious, great and victorious God we serve.

Every time we kneel down and pray to God, remember we are praying to this Great and Lofty One, who is victorious in all He does and is unhindered by anyone else and is unlimited in His power to do whatsoever He pleases in accordance with His eternal purpose, which is to glorify Himself. Therefore a Christian who takes the Bible seriously and prays over the clear revealed will of God in Scriptures, has great confidence that God shall meet his prayer. “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.” (I John 5:14) When we know how great God is and what His will is according to the Bible, O what confidence it births, O what joy bursts forth in our heart, O what spirit of triumph we have in God – the great and only God.

Our God is so great because He is also the Sovereign One – who is well able to accomplish all that He pleases to do. As it is written in the book of Daniel, the testimony of Nebuchadnezzar after God dealt with him in chapter 4:34-37:

“At the end of that time, I, Nebuchadnezzar, raised my eyes towards heaven, and my sanity was restored. Then I praised the Most High; I honoured and glorified him who lives for ever. His dominion is an eternal dominion; his kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No-one can hold back his hand or say to him: “What have you done?” At the same time that my sanity was restored, my honour and splendour were returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne and became even greater than before. Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because everything he does is right and all his ways are just. And those who walk in pride he is able to humble.”

Nebuchadnezzar learned who God is through the trail he went, owing to his pride. His testimony of God is recorded here for us, by the Holy Spirit and we ought to see the picture of God in these verses. First of all he calls God, the Most High. It is a reference to the transcendence of God or the loftiness of God, that God is above all. That is, He is not of creation, He is not even an extension or modified form of creation like a superman. God is totally other and superior in all respect. Thus He is the Most High, 'the high and lofty One who dwells in eternity' (Isaiah 57:15).

Secondly, he calls God the one who lives forever. He recognised the eternal nature of God. Our great God has no beginning and no end. There was no creator of God who asked God to be this great God. Our God has always been what He is and will always be what He is. He will always be the Great “I Am What I Am”.

Thirdly, He recognised that the Lord reigns forever. Christians who are scared of the devil should know this. It is true that for the time being the world system is under the dominion of the dark one, but even then, even now – The Lord Reigns and the devil is only serving God, to bring glory to His Name. The Lord has let loose the devil to do as much as he can to bring evil in this cursed world, but God still accomplishes His end, in spite of a devil ruling it. Thus He uses the devil and brings about a great revelation of His glory. Therein we have the greatest manifestation of the invincibility of God, for He is sovereign over all.

Nebuchadnezzar continues to explain the sovereignty of God that all the peoples of the earth are nothing before Him and He is free and able to do as He pleases. Man cannot by any means hinder or fail the plans of God. What God pleases to do, by the exertion of His mighty strength, He shall accomplish it. Whether it be powers of heaven or peoples of earth, God is free to do as He wishes and accomplishes all that He has planned, in conformity with the purpose of His will. And there is no one of authority or might to question Him or hold back the hand of God and stop Him from accomplishing His end.

Thus the great God, the King of heaven whose ways are just and right and one who is able to humble those who are proud, is gloriously invincible.

“Out of the north he comes in golden splendour; God comes in awesome majesty. The Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress. Therefore, men revere him, for he does not have regard for any who think they are wise.” (Job 37: 22-24)

Also Psalm 115:3, says "Our God is in the heavens; he does whatever he pleases." In Isaiah 46:9–10 God says, "I am God and there is none like me . . . saying 'My counsel shall stand, and I will accomplish all my purpose'."

It is to this glorious, matchless, excellent, prefect, sovereign and awe-inspiring God, that we pray and have believed and put our trust in and the One who has saved us and begotten us in Christ. This glorious great God is your Father, my dear brethren. He is our reward and portion forever. Whom else do you want? What else do you seek? The Lord of glory is your treasure. This one of a kind, treasure-worthy, absolutely glorious God is yours, freely through the grace of our Lord Jesus Christ. Oh don't you know that our Lord taught us that this is eternal life: to know God and Jesus Christ, whom He sent.(John 17:3).

Oh what shall we say to His glorious gift of Himself to us.

“For great is the LORD and most worthy of praise; he is to be feared above all gods. For all the gods of the nations are idols, but the LORD made the heavens. Splendour and majesty are before him; strength and glory are in his sanctuary . Ascribe to the LORD, O families of nations, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due to his name; bring an offering and come into his courts. Worship the LORD in the splendour of his holiness; tremble before him, all the earth.”(Psalm 96:4-9)

“Great is the LORD and most worthy of praise; his greatness no-one can fathom. One generation will commend your works to another; they will tell of your mighty acts. They will speak of the glorious splendour of your majesty, and I will meditate on your wonderful works.” (Psalm 145: 3-5)

II. Practical Applications of Knowing the Greatness of God

In this section, I want to show you five practical, daily applications of knowing the greatness of God. Please note that I am speaking of the practical effects in the life of a Christian who by the grace of God has come to know the greatness of God. I am not giving exhortations to you to strive in your flesh to do these five things. But my point is that when a Christian, through the glorious work of the Holy Spirit in teaching and enlightening, comes to know the greatness of God, he shall do these things and much importantly do these willingly and passionately seeking grace alone.

1. When we know the greatness of God, we shall be glorious worshippers of Him

The primary area which gets affected, when we behold the greatness of God is our worship of Him. We will worship Him out of our divine compulsion owing to our knowledge of the absolute worthiness of God in worship. When we know how much God is deserving to receive worship, that knowledge compels us to see Him worshipped in our life, with all our being. The relationship between us and God will not be one of mere gratefulness over gifts received, but will be one of appreciation of His worthiness and beauty, whether our needs have been met or not.

In Daniel 3:17-18, we have the good example of Shadrach, Meshach and Abednego whose testimony before Nebuchadnezzar, on the verge of being thrown into a fiery furnace is “ If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up.”

The testimony of a true worshipper is that he trusts in God for all his needs, But even if God does not, he will worship only His God. We need to realize that even when our needs have not been met by God, God is still worthy in worship and He should be worshipped. Our needs being met or not, does not change His worthiness in worship. Please note that this passage is not on the heroic act of these three men but rather the worthiness of God, that He is this worthy to be worshipped that men should risk their life and be on the verge of being thrown into the furnace. This passage is on His worthiness and not on the heroism of these three men, for what they did is truly deserving and fitting to God. And for a worshipper, it is normal and natural to offer everything and all to God, whom alone He worships.

Thus a Christian who by the grace of God has his eyes set on the worthy God of heaven and earth has only one care and concern – the worship of His God. That is the only need in his life, that he desperately wants God to meet. Thus whatever he does, whether it is eating or drinking, preaching or studying scriptures, praying or overcoming temptations, working at his home or at his secular work, helping or evangelizing others, he does it all for the glory of God. There thus is great unity between him and God in their ultimate purpose which is - God's glory.

Like men in the book of Revelation, the worshipper is always before the throne of God, caught in ecstatic worship, offering everything to God – for He is most worthy of all.

2. When we know the greatness of God, we shall faithfully take up the cross daily

It is indeed strange that what the Lord Jesus Christ commanded His disciples to do daily – take up one's cross – is the least preached subject of all topics in the Bible. When was the last time you heard a sermon on it?

Anyhow, what Jesus told us to do daily is to be done daily and many a Christian has tried by his own striving in the flesh to no avail. In Luke 14:26-27, where Jesus sets before His followers, His conditions for discipleship, He says as follows: “If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters — yes, even his own life — he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple.”

Notice the fact that loving God supremely is the key to being a disciple. Jesus put it in another manner of hating anything or anybody other than Himself. The key to taking up the cross is treasuring Christ more than one's own life. It is written about the overcomers in Revelation 12:11, that they did not count their lives dear to them. How did they do that? They saw and savoured their God alone. They delighted in God alone. When we see the beauty of God, we treasure Him more than ourselves and His beauty is awesome enough to overcome our selfishness. that the strongest of all men shall fall down in loving adoration and fear before the Lord of glory. His greatness is able to melt the selfishness and stubbornness of our heart, that counting Him alone dear, we shall offer our very own life for His will to be done and His glory to be known.

Our Lord Jesus has set this great example for us in John 12:27-30, where He is approaching the cross and though having a heavy heart over His upcoming separation from the Father, He did not pray “Father save Me” (v. 27) but rather He prayed 'Father glorify Your Name'(v28). A true worshipper shall walk in the footsteps of our Lord saying, ' I am willing to suffer any amount of suffering, provided in the end my God shall be glorified'. In other words, the worshipper, since he is compelled by the absolute worthiness of God in worship, is willing to suffer any amount to see God glorified. Thus we shall take up the cross – die to our self will and obey His will, out of our insatiable desire to see God worshipped as He ought to be.

3. When we know the greatness of God, we shall effortlessly overcome sin

Fruitfulness in Christianity is not a result of our striving in the flesh, but rather is the result of our unity with the Lord. Communion with Christ, in whom is eternal life is the key for bearing much fruit. Jesus said in John 15:5 “If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.”. Here again, embracing the Lord Jesus Christ with all your being is the way to this effortless fruitfulness.

When we are thoroughly convinced in the matchless beauty of God, we shall desire Him and thus a worshipper embraces Jesus Christ always. He longs to be with the Lord alone always. He is drawn to the Lord in radical devotion and thus as a by-product he bears fruit in His life.

We overcome sin by embracing Jesus Christ above all other passion and love in our heart. Like Paul said in Romans 13:13-14 “ Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.”

The way out of all the sinful pollutions of this world to know the matchless greatness of God and thereby be compelled by His worthiness in worship, to treasure Him and clothe Him alone.

4. When we know the greatness of God, we shall zealously share His gospel

The Christian who has come to know something about the surpassing greatness of God, cannot keep quiet but is compelled to make known the riches of Christ. Like it is written in Jeremiah 9:24, the only thing worth boasting about is the knowledge of God. A worshipper is compelled to boast about the Lord and His worthiness. Like it is written in I Corinthians 1: 30-31, where this verse in Jeremiah is quoted :"It is because of him that you are in Christ Jesus, who has become for us wisdom from God — that is, our righteousness, holiness and redemption. Therefore, as it is written: “Let him who boasts boast in the Lord.” the worshipper boasts in his Lord, who has become for him all in all – wisdom, righteousness, holiness and redemption.

The gospel is all about making known the riches of God and calling men to worship Him. By our holy boasting, we lift Him up in our conversations and either the believers who hear us will become passionate worshippers or the unbelievers who hear us will get convicted of their offence towards the great God Almighty. Either way it is profitable for the Lord.

It is noteworthy that the last place where the word 'gospel' comes in the Bible, has a description of the gospel. It is in Revelation 14:6-7, where it is written as follows: “Then I saw another angel flying in mid-air, and he had the eternal gospel to proclaim to those who live on the earth — to every nation, tribe, language and people. He said in a loud voice, “Fear God and give him glory, because the hour of his judgement has come. Worship him who made the heavens, the earth, the sea and the springs of water.”

The exhortations attached to the gospel proclamation in the above verse are as follows: Fear God, Give Him glory and Worship Him. Every one of these can be fulfilled if one knows the greatness of God. Thus by our boasting in the greatness of God, we shall be instruments in making known the sinfulness of the sins of sinners. In light of the greatness of God, may they see how ruthlessly arrogant they have been and has offended the majesty of all majesty, by belittling the great One, having no thought for God in any of their affections in life. May they thus see their absolute worthiness in God's judgement and fierce wrath and realize their crisis without Christ. Thus may they repent and take hold of the promises of grace in Christ.

How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” (Isaiah 52:7)

The good news, the glad tidings, the message of salvation we proclaim is that 'The Great Lord Reigns'. Thus knowing the greatness of God causes us to boast much about Him.

5. When we know the greatness of God, we shall passionately study His Scriptures

It is through the Bible, that we learn about the greatness of God. Having seen and tasted the Lord through the Bible, our hearts shall long for more of His glory from His scriptures. Thus the heart that has been enlightened on the greatness of God, passionately studies the scripture. We shall undertake painstaking, time-consuming, personal and studious study of scripture out of our great hunger for God. Bible study done with all other motives shall fail for sure. Most Christians I know do not have a systematic study of Scriptures. They read sometimes and that too random passages. Most of us live on sermons we hear and there are not much good sermons these days that's well nourishing for our inner man. We have shallow sermons, having no proper inspired understanding of the fundamental doctrines of God. Men despise doctrines these days. But the practise of the Bible, especially the Apostles was to first enlighten the heart with doctrinal understanding and then instruct the mind with practical exhortations. That is what my dear brethren I did today. I showed you doctrine from Scripture and now I am giving practical effects of it.

When we know the greatness of God, we shall delight and rejoice at His word. Listen to the following verses, where men who were blessed by God with His knowledge, testify their relationship with His word:

"The precepts of the Lord are right, giving joy to the heart." (Psalm 19:8)
"I will delight in thy statutes, I will not forget thy word" (Psalm 119:16).
"Oh, how I love thy law, it is my meditation all the day" (Psalm 119:97).
"Thy testimonies are my heritage for ever, yea, they are the joy of my heart" (Psalm 119:111).
"Thy words were found, and I ate them, and thy words became to me a joy and the delight of my heart;" (Jeremiah 15:16).
"This is my comfort in my affliction, that thy promise gives me life . . . When I think of thy ordinances from of old, I take comfort, O Lord" (Psalm 119:50, 52).

Conclusion

Our God is a great God and one who is to be greatly praised. Whatever happens in our life, may we never forget that our God is absolutely worthy and He deserves to be worshipped. Flee from today's commercial Christianity which praises God only when they receive physical blessings. Be like Job who lost everything and still prayed “Naked I came from my mother’s womb, and naked I shall depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised.”

I leave you with Psalm 40:16 “ But may all who seek you rejoice and be glad in you; may those who love your salvation always say, “The LORD be exalted!”

May we always have this one desire and may we always say : The Lord be exalted.

May the Lord bless His Church, Amen.

Theology Does Matter - I

2009-04-28T21:29:00.000+05:30

It is quite true that any discussion on Reformed theology brings in a lot of questions from men and women who have a different theological persuasion. The article series that records my debate on Calvinism and Arminianism named 'Answering Arminianism' also resulted in a lot of heated discussion on these matters by those who read it and I received many mails asking many questions - some angry, some distressed and some not at all able to comprehend anything I wrote.

So instead of simply continuing the series, I am starting another series which seeks to answer some of the common questions and criticisms raised against Reformed theology. Every week, there will be a post in the 'Answering Arminianism' series and on 'Theology Does Matter' series.

I hope and pray that the Lord may use these truths and enlighten His saints.

1. Why discuss such things, can we not just be a child of God rather than being a Calvinist or an Arminian?

People who ask this question obviously do not realize the practical implications of theology. That is why they challenge the importance of making a further distinction to a child of God as a Calvinist or an Arminian. Now what does it mean to be a Calvinist? It means to identify yourself with Reformed understanding of the sovereignty of God, the sinfulness of man, the unconditional choosing of God's people, the perfect atonement of Christ, the efficacy of grace and the faithfulness of the Lord in preserving His saints. Now no Christian would say that discussing what the Bible says on these fundamental truths is a waste of time. Moreover every lover of Bible would seek to press on to know the biblically accurate truth regarding these doctrines. So it is of great importance to study these things for they very much determine our understanding of God, sinful man, the work of Christ, the nature of grace and the nature of salvation.

Calvinism and Arminianism differ in these essential convictions leading to their different understanding of grace and thus their appreciation of God's grace is also totally different. If that is what all this boils down to, then I think it is very much a matter of utmost importance to preach these truths that will lead His saints to appreciate grace better.

Let me explain what I mean.

For a Calvinist, God is absolutely sovereign – He is actively working out His eternal plans to His desired end. For the Arminian, God is sovereign, but is dependant on man's co-operation for many of His plans to come to pass. Thus the Calvinist worships a God who is the enthroned God – who is in control of everything, whose plans shall come to pass and unto Whom he ascribes salvation entirely. A glorious God, who is victorious in all He does and thus is worthy of worship.

(see Daniel 4:35, 37; Acts 4:27,28; Ephesians 1:11;)

For a Calvinist, man is radically depraved and though his will is free, it is free only to sin. So for man to repent and believe the gospel, the Holy Spirit should regenerate him – take away the heart of stone and put a new heart of flesh- that with this new heart given by God, he responds to the gospel in repentance and faith. For an Arminian, man is radically depraved, but has free will to choose God or his sin. So for him to repent and believe, grace just needs to aid his unregenerate free will to choose God. Thus for the Calvinist, grace in conversion is a powerful regenerating work of God, whereas for the Arminian, it is merely an aid. Hence the Calvinist has no ground for boasting about his conversion as it was God's work that included him in Christ Jesus and not any exercise of his unregenerate free will – thus he has praise alone for God who toiled in him.

(See Genesis 6:5, 8:21, Ephesians 2: 1- 3, Romans 8: 7, 9:16, Ezekiel 36:22-27, Acts16:14, Acts 18:27, Titus 3:4-7; Philippians 2:13; I Corinthians 1:30-31;)

For a Calvinist, God chose specific sinners afore time to be saved in Christ. For an Arminian, God chooses those who are believers in Christ. Thus Calvinist believes in unconditional love of God whereas Arminians believe in conditional election where the condition is faith. The Calvinist believes that those whom God chose to save are also gifted with faith. Hence for a Calvinist faith is a result of God's election and for an Arminian, election is a result of one's faith. Thus the Calvinist overflows with rapturous praise for He who did not spare His own Son for us, has granted along with Him all things necessary for the complete salvation of His people.

(See Ephesians 2:8-9, John 6:44, 10:26, 17:2, Acts 13:48, 2Timothy 1:9, 2:10, Ephesians 1:4-6, 2Thessalonians 2:13;)

For a Calvinist, Christ died on behalf of His people made up of all kinds of people - Jews and Gentiles, paid their punishment in full and when He rose they also rose from the grave to be seated with Him in heavenly places. For the Arminian, Christ died for the whole mankind, did not save anyone in particular at Calvary but has made salvation possible for men who shall believe. Thus when He rose, no one in particular rose with Him and when He sat down at the right hand of majesty, no one in particular sat down with Him in heavenly realms. Thus for a Calvinist, Jesus is the Saviour, whereas for the Arminian, Jesus is the one who makes salvation possible. Therefore for the Calvinist Jesus offers a real salvation whereas for the Arminian Jesus provides a theoretical salvation. Hence the Calvinist is humbled by the love of Christ and is in debt to glorify Christ with his whole being.

(See Ephesians 5:25-27, 2:5; John 11:51-52, John 10:14-16 {cf. John 10:26}, John 17:6, 9, 19; Mark 10:45{cf Isaiah 53:11};)

For a Calvinist, grace is efficacious that though a believer can resist and rebel, grace is powerful enough to work in him, discipline, break and lead him to repentance and faith. For an Arminian, grace is not that efficacious, for a saint can do certain sins and lose his salvation. Thus for the Calvinist, God who called him and started a good work in him, is faithful to complete it and present him without fault before the Lord on the last day. But for the Arminian, God is not faithful to all in whom He started a good work, but to some who meets certain merits. So in essence there is great room for man to boast about his salvation. Thus again the Calvinist is humbled by the great love of God and he ends up appreciating grace more than the Arminian.

(See John 10:28-29, I Corinthians 1:8-9, Jude 24, I Peter 1:5, I Thessalonians 5:23-24, Philippians 1:6;)

These compelling reasons make a Calvinist to urge all children of God to have a Reformed understanding of these precious doctrines which lead us to appreciate grace and God, better.

Answering Arminianism - III

2009-04-10T21:02:00.000+05:30

The doctrine of election pertains to the scriptural truth on whom the Lord has chosen to be the subjects of His grace and salvation. Though the Calvinist and the Arminian believes in God choosing His people, there are considerable differences between the two in their definition of the nature of divine choice. The Calvinist believes in divine predestination of specific individuals to become the elect of God whereas Arminians believes in class election that is God chose a class of people – like the Church and leaves the door open for any individual to be part of this chosen class by the exercise of one's free will in response to the gospel. They also make the foreknowledge of God the mother of adoption, that is God chose His people because He saw through the quarters of time, who will choose Him.

However Calvinists refute such propositions as we have already proved that there is no choosing of God by a fallen man apart from the working of God's Spirit. Hence the act of man in choosing God is entirely a work of God and cannot be attributed to man. So it is foolish to say that God made choices based on man's response. Such kind of ideas can only be accepted if the doctrine of total depravity is forgotten or twisted to mean that man is only unwilling, instead of saying he is dead or unable. But the doctrine of total depravity is clear that depravity is total and there is no part of man which is not dead in sin. Hence to believe that an unregenerate man's unwillingness can be aided by prevenient grace to a make him choose God by the exercise of his free will is absurd.

Arminians also propose that this prevenient grace given to all depraved men to choose the gospel can be resisted by man's free will. Thus people can reject the gospel and remain as unbelievers. Thus they deny the doctrine of total depravity by saying that an unregenerate man's depraved will is mightier than the grace given by Almighty God. Thus man again is the decisive factor in salvation and God, though He desires to save someone has to accept defeat, if the ultimate decision taken by the 'almighty' man is to not believe the gospel. What a pathetic picture of God is this - whose plans are mutable and can be frustrated by man. The truth is all unregenerate men are unable to choose God or His gospel and thus requires regeneration to be given new will to choose God and His gospel. As it is written in Matthew 1:21 "you are to give him the name Jesus because he shall save his people from their sins.” Notice in the above verse it is crystal clear that the Lord will be victorious in saving His people - His chosen ones, His elect. There are no ifs and buts based on man's free will. This sufficient grace for their sure salvation is given only to the elect and they do believe. In other words, they repent, choose and believe because they are the elect and not otherwise.

That is the heart of the matter in this discussion on election: is faith the means by which we become part of the elect? Or is it because we are the elect that we are gifted with saving faith in Christ?

3 . The Doctrine of Election

Arminian : Let me put together my thoughts on the issue of “predestination”. The common view is that “to predestine” means that individuals are chosen to be saved by God, whereas others are chosen not to be. In this understanding, God decides before we are born whether we will be saved. God's grace is said to be irresistible for once God has decided we will be saved, nothing can stop it. So it is entirely God's choice whether a person ends up in Heaven or Hell, for without his grace at work in our lives, it is impossible for us to respond to God in repentance and faith. Having been chosen, we are assured of a place in Heaven.

However, this view has several loopholes. First, if we study the references to predestination in the Bible, we find that the emphasis is not on the selection of “individuals” but a “group”, a “people” rather than “persons”. Thus, Israel in the Old Testament and the Church in the New Testament are God's predestined people. Individuals only become predestined when they become an integral part of the whole, as Ruth and Rahab became part of God's chosen (and elect) people by the choices they made. If they are severed from it, either by their own or the body's action, they forfeit the title.

Coupled with this line of thought is that “election” as applied to either people of God is an election to “service” rather than “salvation”, “responsibility” rather than “privilege”. This insight throws considerable light on such texts as “You did not choose me, but I chose you to go........” (Jn. 15:16; cf. 6:70; both are clear references to His choice of them for apostolic service, not eternal salvation).

If predestination guarantees final salvation, then how is it that some Christians who began the race never finish it; and why is it that Jesus and the apostles keep warning and exhorting believers to keep standing firm/holding on/persevering and so on?

Jesus often spoke about “many being called and few being chosen”. Reading through the parables where this statement is presented as the final lesson, we always see that the invitation or call is sent out to many but it is only those who respond positively to this call that get included among the chosen. In other words, even though God calls everyone, whether a particular individual is among the chosen depends finally on whether “he” pays heed to that call or not!

I believe in predestination. I believe that God decided that He wanted me in Heaven with Him before I even knew He existed. He loved me before I loved Him, and He chose me rather than me choosing Him. Having said all that, I believe that it is not automatic, that my cooperation is required. That it is because I didn't resist His grace and received it and continue believing that I will finish up in that new Heaven and new Earth!

My Reply:

Now your understanding on who the elect are and what predestination is something I want to challenge with the following observations.

In your understanding the elect are not individuals but a class of people. Well then what does it say in Ephesians 1:5 “He predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will — to the praise of his glorious grace, which he has freely given us in the One he loves.” It does not say that God chose a class or God chose the church, but it says God chose US – individuals. Also note that He chose those who are to be His sons in Jesus Christ. That proves that He chose men who are sinners and not believers.

Listen to Isaiah on God's election “Listen to me, you islands; hear this, you distant nations: Before I was born the LORD called me; from my birth he has made mention of my name.”(Isaiah 49:1) The Lord knew His people even before they were born and has called them by their name. If it is not personal but an election of a class or plan or people, then what does the above verse mean. Also what does Paul say about his conversion in Galatians “But when God, who set me apart from birth and called me by his grace, was pleased to reveal his Son in me..”(Galatians 1:15). Is that not evidence enough to believe in election of individuals by God?

Another clear verse on who the elect is, comes again from Paul in 2Timothy 2:10 “Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.” He did not say that he is enduring for lost humanity, but the elect. He also said the elect are those who will obtain the salvation that is in Christ Jesus with eternal glory. This proves for sure that the election of God has to do with salvation and not service. Then from Ephesians 1:5, 11 and Romans 8:30 we can say for sure that the elect are the elect not because of anything to do with them, but with God who elected them according to His purpose, pleasure and will, for the praise of His grace.

Also you say the elect of God in Old Testament times were Israel and individuals become predestined only when they become part of the whole. Well then what does it mean when it says in Romans 9:6, “For not all who are descended from Israel are Israel.” That somehow the individual was part of the elect class, yet was not predestined!! If then, what do you mean by some individual “becoming part of the whole” ?

Listen to what is written about Apostolic evangelism in Acts 13:47,48 “For this is what the Lord has commanded us: “`I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’“ [Isaiah 49:6] When the Gentiles heard this, they were glad and honoured the word of the Lord; and all who were appointed for eternal life believed.” Notice the truth so plainly written here that those who were appointed for eternal life ended up believing the gospel. It does not say that those who believed were appointed for eternal life. So this one verse is enough to prove that faith is a result of being a chosen one of God. Hence election is not on the basis of one's exercise of faith, but rather faith is the result of divine election.

You then move forward and say that God has not elected anyone to salvation but for service. Well then the above quoted verse in Ephesians 1:5 means, to be adopted as sons in Jesus Christ means to be made partakers of divine ministry and not salvation!! I cannot help but detest such stupidity. Also in the process of proving your point to be Scriptural, whether you meant it or not you misquote Scripture. For you quote John15:16 to prove that election is not unto salvation but to service as “You did not choose me, but I chose you to go.”, when the verse is actually “You did not choose me, but I chose you and appointed you to go and bear fruit — fruit that will last.” In the actual rendering, it is clear that after choosing, He appoints them as apostles. It does not say that the choosing in the first place was for them to go, as you quoted. Even if it were, does not all the above quoted verses prove that God's election is personal and is concerning individuals and not about any class of people?

Having shown that election and thereby predestination involves specific individuals, let me move to your next point. Your next point is, predestination does not guarantee anything eternal. Well if your definition of predestination which is entirely dependant on sinful man is considered, then I agree wholeheartedly that it guarantees no final salvation. For men through their choice became part of the elect class of God and since grace is not efficacious, men through their own choice can forfeit their title and be lost. So you can conclude predestination guarantees nothing eternal. Well my question is then what does Romans 8:30 means? “And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” The end result of the predestined ones in this verse is that they are glorified by God. Is that eternal or not? Also please note that all the above are done by God – there is no man involved. Predestination, calling, justification, glorification – all are done by God for the glory of His grace.

From the above verse I can also answer your query on why some who started their race never finished it. By their shipwrecked faith, they have borne testimony to the truth that God did not save them – for those whom He calls and justifies, will also end up being glorified. The truth is these men whom you point out were mere religious reprobates deluded by modern unscriptural evangelicalism to think that they were born again. For Jesus will lose none of those whom His Father has given Him, for He says “For I have come down from heaven not to do my will but to do the will of him who sent me And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day. For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day.” (John 6:38 -40)

The proof that God has chosen us and is preserving us is that we will persevere. The exhortations of Jesus and the Apostles to persevere are to be seen in light of God's grace. Like all commands and exhortations, it is not mere striving of the flesh that He requires. They are His declarations of His will and the way He brings forth every one of them is by doing a work of grace in His people. It is God who is working in His people, both to will and to do in accordance with His good purpose. The necessity of perseverance of saints does not negate the truth that God shall preserve His saints. One is the evidence of the other. There is no other way to persevere but to be preserved by God. If you assert that we can persevere ourselves and determine our destiny – then you are again proclaiming the folly of “works” theology. In essence you then are saying that we will be saved from God's wrath and spend all eternity with Him because we persevered on our own and God was obliged to pay us salvation. The truth is, saints will persevere because of the efficacy of His grace in preserving His saints whom He predestined and whom He will most assuredly glorify. Listen to Paul in I Corinthians “He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful.” (I Corinthians 1:8)

You are so emphatic in your synergistic view that you speak of your own salvation as “it is also because I didn't resist His grace and received it and continue believing that I will finish up in that new Heaven and new Earth!”. But let me tell you that you did all this because of His grace working in you. These are for sure your acts, but evidences of His work in you. Let me repeat, we sure have a part to play but even that is made possible because of the glorious grace of our blessed Saviour . How dare we call it our co-operation?

Predestination according to you is God preparing a destiny for someone He hopes will accept Him. What a powerless God whose plans are mutable and dependant on man. You are wrong concerning who God is and who man is according to the Bible. There are four times the word 'predestined' comes in the Bible – twice in Romans (8:29, 30) and twice in Ephesians (1:5, 11). All four speak of God and there are no 'ifs' or 'buts” attached to it. In other words, all that God has predestined will come to pass. There is no way one of His predestined plan is going to fail because someone rejected His gospel. For “those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” The rejection of the gospel by someone is also within the will and purpose of God and everyone of His predestined elect will be saved and His plan will always be victorious. This is why Paul in his discourse on the sovereign choice of God regarding who His people are, he comments on the rejection of the gospel by Jews as "It is not as though the word of God has failed. For not all who are descended from Israel are Israel." God's plans are not being frustrated or failed when a man rejects the gospel. For the plan of God to save His elect - the children of promise will most assuredly be victorious.

Some more Scripture references for substantiating my understanding of election:

2Thessalonians 2:13 “But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.”

Please note that God chose they who are to be saved and not otherwise so as to say that because they believed the truth, God chose them. Notice the order in the above verse – first God chooses and as a result, the chosen ones are sanctified and believes in truth. Arminians put it all upside down, by saying that we believe, are sanctified and thus become the chosen ones. From this verse alone we can say that salvation is a result of God's choice. If someone is among the chosen then he shall receive salvation. Thus election is not the result of man's faith but rather faith is the result of election.

John 17:2 “For you granted him authority over all people that he might give eternal life to all those you have given him.”

Jesus is praying to our Father and He says that He has been given authority by the Father over all people so that He might give eternal life, not to all people but to the ones the Father gives Him. He does not say that the Father has given Him authority to give eternal life to all those who chooses Him. This is such a clear statement of our Lord on the absolute sovereignty of God in His choice of His people. He has all the right to choose the subjects of His grace.

2 Timothy 1:9 “ who has saved us and called us to a holy life — not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time.”

Notice grace being given to the elect of God in Christ Jesus before the beginning of time. Also note the context in which grace is mentioned. The apostle says 'this' grace was given us, making it specific. What is the specific truth about grace spoken here? God saving us and calling us to a holy life – not because of anything we have done – meaning it is not because God foresaw some actions of man which were necessary for him to be qualified for this calling, but rather the calling was totally according to the purpose of God.

Ephesians 1:11 "In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.”

We were chosen because we were predestined to be chosen in Christ and this choosing or election has everything to do with the plan of God and His eternal purposes. Grace is not given to the elect because men are in danger of ending up in hell. For if that be the case then all of mankind should be saved by God. But the whole discussion of salvation and God electing some to be its subjects is not on meeting this need of escaping hell but rather about God's purposes being met in spite of fallen humanity, namely His eternal purpose to be glorified in His creation, to have worshippers in His creation precisely to have worshippers among His chief creation – the one whom He made in His own likeness. This is where all humanistic theories and the theology of the Scriptures differ the most

It is not because of man's need, for the need of they that are the elect and they that are not, is the same of escaping the coming judgement. But God elects, out of His need to see His eternal purposes fulfilled. Thus the good news is : even though creation and especially man fell, God through His Son is still well able to make all His eternal plans to come to His desired end. For this He chooses a group of men from the sinful pool of humanity and redeems them to be His worshippers and uses them for His eternal purposes. Thus proving His glory and victory. Hence the Bible presents a gospel which is zero percent humanist. Let me conclude by saying that if you are an elect chosen child of God in whom He is at work through His blessed Spirit, then you will be extremely glad in knowing that God is all about glorifying Himself. For He by His grace has made you known something of His worthiness and the absolute just righteous necessity for Him and Him alone to be glorified. It is only when we bid farewell to mordern day philanthropic humanistic religion and come to grips with God's Christianity that we can understand the truth of election.

May God help all of His saints - both Calvinists and Arminians.