Posts Tagged ‘Bible’

Temptations Preachers Face

Posted: September 5, 2015 in Ancient Faith, Baptist, belief, Biblical, Body of Christ, catholic, Charismatic, Christian, Church, Church History, Counsel, Cross, Evangelical, Evangelism, Faith, Father, glory, God, Heresy, history, Holy Spirit, Holy Trinity, homily, Jesus, kerygma, Kingdom of God, letter, life, Liturgical, Love, message, Messiah, Ministry, orthodoxy, preach, Preaching, Presbyterian, Protestant, redemption, Reformed, repent, Repentance, resurrection, Sacramental, sanctification, Scriptural, sermon, sign, Son, Teaching, universal, Word
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I’ve been thinking a lot lately about the quality of the preaching [in my pulpit and] in the pulpits within the Church currently, and I am growing increasingly concerned about the Church moving further and further away from the unique strengths of Gospel preaching as we have received it from generations previous to ours. I’m going to frame my concerns by referring to temptations preachers face. I’m coming at this, of course, from my perspective and convictions as a Spirit-filled, confessing, orthodox Christian, committed to the Sacred Scriptures, having vowed to preach and teach the Word of God in conformity to the Word of God. This is no mere finger pointing exercise, this is a chance for me to reflect on how these temptations impact me when I preach.

The Therapeutic Temptation
The “Therapeutic Temptation” is one that would have preachers use their sermons to give what amounts to little more than a pep talk, often in the context of cute, touching, emotional or an otherwise manipulative story, either real, or made up. I’m referring to the infamous, “There was once a little boy who…” or the, “There was a man who said/did…” These sermons will be marked by a preaching of Law that is soft and squidgy around the edges, it’s not a preaching of God’s holy, righteous wrath against sin and a warning against it and a rebuking of sin and sinners. It is Law preached in such a way that bad things, bad people or bad situations are lamented in doleful tones. It sounds often like this, “Isn’t it sad when….” or “Have you ever…..” and the tone is one of sounding “oh, so sorry about that” and “shouldn’t we all feel bad” about this problem. Then the sermon goes on to offer encouragement and support for getting out of our bad and negative feelings and circumstances. The Law is soft, the Gospel therefore comes across as antidote to feeling sad and bad. I face this temptation when I preach. I want so much to make people feel better, to feel good, to leave feeling positive. That can get in the way of good Law/Gospel preaching. I would say this is what I’m hearing more and more in pulpits. Law becomes simply lament. Gospel becomes simply encouragement and reassurance.

Let Me Entertain You Temptation
Public speaking, once one becomes fairly good at it, is a place where one’s personal ego can really get in the way of God’s Word. It is so tempting to get wrapped up in the moment and begin to feel a need to amuse, delight and entertain the listeners. Now, granted, the use of the classic art of rhetoric is important, but it is tempting for preachers to work very hard to elicit a laugh, a chuckle, to amuse, to entertain. They mistake audience reaction with effective preaching and they mistake emotionally manipulating the congregation with preaching God’s Word effectively. The problem with the entertainment temptation is that often the effort to entertain and elicit a positive emotional reaction from the congregation causes the preacher to neglect the doctrine in the text he is preaching on, to neglect, frankly, the Scriptures, and to spend an inordinate amount of time developing his story that he just knows will get the kind of response he is looking for. Public speaking is heady stuff. I have been tempted to go for the cheap line, the little quip, the comment I know will get chuckle and spend too much time on that, than on preaching God’s Word. And here again, in this context, Law is neglected, or ignored, because, after all, the Law is not “upbeat” it is not “entertaining.” It will not delight and amuse people to hear that they, by nature, are poor, miserable sinners who have nothing but wicked, evil deeds to offer to the holy and righteous God. And when the Law is neglected, the Gospel then loses the force of its power to convert and regeneration. In such a context, the Gospel is watered down to be part of an entertaining experience for the listeners.

The Hurry Up Temptation
This is quite an insidious temptation that I think we all have fallen into, nearly totally. For many centuries, and even millennia, in the church’s history, sermons, where they were taken seriously, were thirty, forty or even sixty minutes long. The sermon was the opportunity for the pastor to preach and teach God’s Word carefully and thoroughly, from Sunday to Sunday, but then, sermons that were forty-five minutes long, became only thirty minutes, then they dropped to twenty minutes, and now it is often the case that sermons now are only twelve, or ten or even eight minutes long. Simply put, these are no longer sermons, they have become rather formulaic quick devotional thoughts. There is not enough time carefully to delve into the text, and open it up to hearers. A text become more a pretext for the sharing of what becomes quite repetitive themes: some talk of something bad, some talk of Jesus taking care of it all for us, and then there may be a reference to the Sacraments. Preachers are tempted to do this when they know that there is a full service with Holy Communion. It is tempting to skip lightly over the text and instead use the short time I have to make a couple devotional points and then get on to the Sacrament of the Lord’s Supper. I love the Sacrament of the Lord’s Supper and love that we celebrate it every corporate gathering on Sundays. The Sacrament of the Lord’s Supper must never become an excuse to make our sermons shorter and less substantial. We are the Church, the Body of Christ, and the fellowship of Word and Sacrament. I think that we are forgetting this.

The Axe to Grind Temptation
This temptation is characterized by a preacher managing to “find” in any Biblical text, a pretext for him to yet, once more, grind his axe on his hobby-horse issue, or subject, or theme, no matter what it might be. The hobby-horse might be quite correct and what the preacher says about it is quite true, but it is a temptation preachers face to turn nearly every sermon they give into an opportunity once more to repeat the same issues, over and over again. Perhaps he will be wanting to talk always about the liturgical practices in the parish, to turn every sermon into a little discourse on some point of church history, or to keep referring to some particular event or trend in society. Every sermon manages to include a reference to the issue that is really “bugging” the preacher and it comes out in his sermon. I am tempted to do this when I find myself wanting to warn people against the “feel good/health and wealth” prosperity preachers. I find that I can easily find myself bashing this error in every sermon. And while I’m perfectly correct in my warning, it is not appropriate for me to hijack every sermon on every Biblical text, to interject my own particular agenda. The Lectionary is a good corrective, and if the preacher resolves actually to preach on the subjects, issues and topics that flow naturally from the Lectionary readings, there is much less of a chance that the preacher will fall victim to the “Axe to Grind” temptation.

How many more temptations could be added to this list?

~ Originally written by Rev. Paul McCain, edited by Rev. Gary DeSha

Advent

Posted: December 11, 2014 in Biblical, catholic, Charismatic, Christian, Church, Church History, Covenant, Covenant theology, Liturgical, Ministry, Orthodox, Pentecostal, Reformed, Repentance, Sacramental, sanctification, Scriptural, The Story
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Perhaps during some late November, you have given or received an Advent calendar. Chances are, it was decorated with a religious picture and twenty-five perforated windows for each day in the month of December. When the window was opened, you could read a Bible verse or religious thought for that day. In more expensive calendars, a small piece of chocolate might be found. Parents in particular find that Advent calendars can help children “wait” during the interminable 24 days preceding Christmas, by giving them a little treat each day in December.

The word Advent comes from the Latin word adventus, which means coming. Christians celebrate the four weeks before Christmas as a time to reflect on and anticipate the “coming” of Christ at Christmas as well as the “coming” of Christ at the end of time. Preparing for the birth of Christ is a reminder of God’s great love for us—a love so vast that Christ lived and died as one of us. Preparing for the final coming of Christ is a reminder of the glory and grandeur that we will one day share in the Kingdom of God.

Customarily in the Christian tradition, the focus has been on these two “comings” of Christ. However, St. Bernard in the 11th Century identified a “third coming” that Advent leads us to await—the coming of Christ in our own soul. While the birth of Christ and the second coming of Christ are important to Christians, we must all still move through this earthly life on a day-to-day basis with Christ in our hearts.

Keeping a watchful Advent reminds us that we do not tread these days in isolation. We can live in expectation of the movement of Christ in and through every moment of those days. Even though we are frequently distracted and diverted from attention to this movement within us, the season of Advent reminds us to turn inward yet again and seek God, the Holy Spirit within us.

Advent is a time to notice the longing that runs through the silent crevices in our souls. It helps us learn to wait in patience for that longing to be filled rather than hiding it or numbing it by shuffling through the mall, standing in front of the open refrigerator, or sitting stone-like in front of the television. Advent is also a time to embrace silence and stillness in order to see more clearly and hear more keenly the movement of the Spirit of God. Finally, Advent is a time to rejoice with hope and expectation that what we say we believe will, in fact, be revealed in the ordinary and extraordinary moments of our lives.

The Season of Advent

Posted: December 11, 2014 in Biblical, catholic, Charismatic, Christian, Church, Church History, Covenant, Evangelical, life, Liturgical, Orthodox, Pentecostal, Reformed, Sacramental, Scriptural
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The Season of Advent

Advent is the beginning of the Church Year for most churches in the Western tradition. It begins on the fourth Sunday before Christmas Day, which is the Sunday nearest November 30, and ends on Christmas Eve (Dec 24). If Christmas Eve is a Sunday, it is counted as the fourth Sunday of Advent, with Christmas Eve proper beginning at sundown.

The Colors of Advent

Historically, the primary sanctuary color of Advent is Purple. This is the color of penitence and fasting as well as the color of royalty to welcome the Advent of the King.  Purple is still used in some traditions (for example Roman Catholic).  The purple of Advent is also the color of suffering used during Lent and Holy Week.  This points to an important connection between Jesus’ birth and death. The nativity, the Incarnation, cannot be separated from the crucifixion. The purpose of Jesus’ coming into the world, of the “Word made flesh” and dwelling among us, is to reveal God and His grace to the world through Jesus’ life and teaching, but also through his suffering, death, and resurrection. To reflect this emphasis, originally Advent was a time of penitence and fasting, much as the Season of Lent and so shared the color of Lent.

In the four weeks of Advent the third Sunday came to be a time of rejoicing that the fasting was almost over (in some traditions it is called Gaudete Sunday, from the Latin word for “rejoice”). The shift from the purple of the Season to pink or rose for the third Sunday Advent candles reflected this lessening emphasis on penitence as attention turned more to celebration of the season.

In recent times, however, Advent has undergone a shift in emphasis, reflected in a change of colors used in many churches.  Except in the Eastern churches, the penitential aspect of the Season has been almost totally replaced by an emphasis on hope and anticipation.

In many churches the third Sunday remains the Sunday of Joy marked by Pink or Rose. However, most Protestant churches now use blue to distinguish the Season of Advent from Lent. Royal Blue is sometimes used as a symbol of royalty. Some churches use Bright Blue to symbolize the night sky, the anticipation of the impending announcement of the King’s coming, or to symbolize the waters of Genesis 1, the beginning of a new creation. Some churches, including some Catholic churches, use blue violet to preserve the traditional use of purple while providing a visual distinction between the purple or red violet of Lent.

This does not eliminate any sense of penitence from the Season.  With the focus on the Advent or Coming of Jesus, especially in anticipating His Second Advent, there remains a need for preparation for that coming. Most liturgical churches incorporate confessional prayers into the services of Advent that relate to a sense of unworthiness as we anticipate His Coming. It is appropriate even in more traditional services of worship to incorporate confessional prayers as part of the anticipation and preparation of the Season.

With the shift to blue for Advent in most non-Catholic churches, some churches retain pink among the Advent colors, but use it on the Fourth Sunday of Advent.  It still remains associated with Joy, but is sometimes used as the climax of the Advent Season on the last Sunday before Christmas.

Red and Green are more secular colors of Christmas. Although they derive from older European practices of using evergreens and holly to symbolize ongoing life and hope that Christ’s birth brings into a cold world, they are never used as liturgical colors during Advent since those colors have other uses in other parts of the church year.

The Meaning of “Advent”

The word Advent means “coming” or “arrival.” The focus of the entire season is the celebration of the birth of Jesus the Christ in his First Advent, and the anticipation of the return of Christ the King in his Second Advent. Thus, Advent is far more than simply marking a 2,000 year old event in history. It is celebrating a truth about God, the revelation of God in Christ whereby all of creation might be reconciled to God. That is a process in which we now participate, and the consummation of which we anticipate. Scripture reading for Advent will reflect this emphasis on the Second Advent, including themes of accountability for faithfulness at His coming, judgment on sin, and the hope of eternal life.

In this double focus on past and future, Advent also symbolizes the spiritual journey of individuals and a congregation, as they affirm that Christ has come, that He is present in the world today, and that He will come again in power. That acknowledgment provides a basis for Kingdom ethics, for holy living arising from a profound sense that we live “between the times” and are called to be faithful stewards of what is entrusted to us as God’s people. So, as the church celebrates God’s inbreaking into history in the Incarnation, and anticipates a future consummation to that history for which “all creation is groaning awaiting its redemption,” it also confesses its own responsibility as a people commissioned to “love the Lord your God with all your heart” and to “love your neighbor as yourself.”

The Spirit of Advent

Advent is marked by a spirit of expectation, of anticipation, of preparation, of longing. There is a yearning for deliverance from the evils of the world, first expressed by Israelite slaves in Egypt as they cried out from their bitter oppression. It is the cry of those who have experienced the tyranny of injustice in a world under the curse of sin, and yet who have hope of deliverance by a God who has heard the cries of oppressed slaves and brought deliverance!

It is that hope, however faint at times, and that God, however distant He sometimes seems, which brings to the world the anticipation of a King who will rule with truth and justice and righteousness over His people and in His creation. It is that hope that once anticipated, and now anticipates anew, the reign of an Anointed One, a Messiah, who will bring peace and justice and righteousness to the world.

Part of the expectation also anticipates a judgment on sin and a calling of the world to accountability before God. We long for God to come and set the world right! Yet, as the prophet Amos warned, the expectation of a coming judgment at the “Day of the Lord” may not be the day of light that we might want, because the penetrating light of God’s judgment on sin will shine just as brightly on God’s people.

Because of this important truth, especially in the Eastern Orthodox Churches, the Season of Advent has been a time of fasting and penitence for sins similar to the Season of Lent. However, a different emphasis for the season of Advent has gradually unfolded in much of the rest of the church. The season of Advent has come to be celebrated more in terms of expectation or anticipation. Yet, the anticipation of the Coming of the Messiah throughout the Old Testament and Judaism was not in connection with remembrance of sins. Rather, it was in the context of oppression and injustice, the longing for redemption, not from personal guilt and sin but from the systemic evil of the world expressed in evil empires and tyrants. It is in that sense that all creation groans for its redemption as we witness the evil that so dominates our world (Rom 8:18-25).

Of course, there is the problem of longing for vindication from an evil world when we are contributors to that evil. This is the power of the images of Amos when he warns about longing for the “Day of the Lord” that will really be a day of darkness (Amos 5:18-20). Still, even with Amos’ warning the time of Advent is one of expectation and anticipation, a longing for God’s actions to restore all things and vindicate the righteous. This is why during Advent we as Christians also anticipate the Second Coming as a twin theme of the season. So, while some church traditions focus on penitence during Advent, and there remains a place for that, the spirit of that expectation from the Old Testament is better captured with a joyous sense of expectancy. Rather than a time of mourning and fasting, Advent is celebrated as a time of joy and happiness as we await the coming of the King.

There will be time enough during the rest of the journey through the Church Year to remember our sins. It begins in Epiphany when we hear about the brotherhood of the Kingdom, and realize our failure to effect it. Then as we move toward and through Lent we realize that the coming of Jesus served more to lay bare our own sin than it did to vindicate our righteousness. There will be time to shed Peter’s bitter tears as we realize that what started with such possibility and expectation has apparently ended in such failure.

It is only as we experience that full cycle, beginning with unbridled joy in Advent that slowly fades into the realization of what we have done with and to the Christ, that the awful reality of Good Friday can have its full impact. And in that realization we can finally be ready to hear the Good News on Resurrection Sunday! That is the journey that the disciples took. And so there is value in taking the same journey beginning with the anticipation and joy of Advent!

So, we celebrate with gladness the great promise in the Advent, yet knowing that there is also a somber tone as the theme of threat is added to the theme of promise. This is reflected in some of the Scripture readings for Advent, in which there is a strong prophetic tone of accountability and judgment on sin. But this is also faithful to the role of the Coming King who comes to rule, save, and judge the world.

Because of the dual themes of threat and promise, Advent is a time of preparation that is marked by prayer. While Lent is characterized by fasting and a spirit of penitence, Advent’s prayers are prayers of humble devotion and commitment, prayers of submission, prayers for deliverance, prayers from those walking in darkness who are awaiting and anticipating a great light (Isa 9)!

The spirit of Advent is expressed well in the parable of the bridesmaids who are anxiously awaiting the coming of the Bridegroom (Matt 25:1-13). There is profound joy at the Bridegroom’s expected coming. And yet a warning of the need for preparation echoes through the parable. But even then, the prayer of Advent is still:

Come, O Come, Emmanuel,
And ransom captive Israel!

Evergreens and The Advent Wreath

The beginning of Advent is a time for the hanging of the green, decoration of the church with evergreen wreaths, boughs, or trees that help to symbolize the new and everlasting life brought through Jesus the Christ. Some churches have a special weekday service, or the first Sunday evening of Advent, or even the first Sunday morning of Advent, in which the church is decorated and the Advent wreath put in place. This service is most often primarily of music, especially choir and hand bells, and Scripture reading, along with an explanation of the various symbols as they are placed in the sanctuary.

The Advent wreath is an increasingly popular symbol of the beginning of the Church year in many churches as well as homes. It is a circular evergreen wreath (real or artificial) with five candles, four around the wreath and one in the center. Since the wreath is symbolic and a vehicle to tell the Christmas story, there are various ways to understand the symbolism. The exact meaning given to the various aspects of the wreath is not as important as the story to which it invites us to listen, and participate.

The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life. Candles symbolize the light of God coming into the world through the birth of His son. The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ.

  • 1st CANDLE– (purple) THE PROPHECY CANDLE or CANDLE OF HOPE – We can have hope because God is faithful and will keep the promises made to us. Our hope comes from God. “And again, Isaiah says, ‘The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him.’ May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” (Romans 15:12-13)
  • 2nd CANDLE– (purple) THE BETHLEHEM CANDLE or THE CANDLE OF PREPARATION – God kept his promise of a Savior who would be born in Bethlehem.  Preparation means to “get ready”. Help us to be ready to welcome YOU, O GOD! “As is written in the book of the words of Isaiah the prophet: ‘A voice of one calling in the desert, ‘Prepare the way for the Lord, make straight paths for him. Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth. And all mankind will see God’s salvation.‘ (Luke 3:4-6)
  • 3rd CANDLE– (pink) THE SHEPHERD CANDLE or THE CANDLE OF JOY – The angels sang a message of JOY! “…and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn. And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, ‘Do not be afraid. I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.’ Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, ‘Glory to God in the highest, and on earth peace to men on whom his favor rests.’ When the angels had left them and gone into heaven, the shepherds said to one another, ‘Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about.” (Luke 2:7-15)
  • 4th CANDLE– (purple) THE ANGEL CANDLE or THE CANDLE OF LOVE – The angels announced the good news of a Savior.  God sent his only Son to earth to save us, because he loves us! “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.” (John 3:16-17)
  • 5th CANDLE– (white) “CHRIST CANDLE” – The white candle reminds us that Jesus is the spotless lamb of God, sent to wash away our sins! His birth was for his death, his death was for our birth! “The next day John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!‘” (John 1:29)

“Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Jesus at night and said, ‘Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.’ In reply Jesus declared, ‘I tell you the truth, no one can see the kingdom of God unless he is born again.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be born!’ Jesus answered, ‘I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.‘” (John 3:1-8)

– Adapted from various sources.

Come, Follow Me…..

Posted: December 2, 2014 in Biblical, Calling, catholic, Charismatic, Christian, Church, Covenant, Covenant theology, Evangelical, Evangelism, life, Ministry, Orthodox, Reformed, Repentance, Scriptural
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“Come, Follow Me!” – A Gospel Journey

 Come Follow Me

Click here for audio version

To follow Jesus Christ means:

  1. We are chosen by Him

After Jesus temptations in the wilderness and preaching begins…

Matthew 4:19* And he said to them, “Follow me, and I will make you fishers of men.” (“Come, follow Me!” means His call is effective and He equips us)

John 1:43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” (Present active imperative – it is a direct command to Philip to follow Him)

Jesus speaks about those who are really His, and Who the real Shepherd is…

John 10:27 My sheep hear my voice, and I know them, and they follow me. (God chooses us we do not choose Him)

  1. We are to deny and die

While Jesus deals with many crowds and a centurion…

Matthew 8:21-22 Another of the disciples said to him, “Lord, let me first go and bury my father.” And Jesus said to him, “Follow me, and leave the dead to bury their own dead.” (The spiritually dead bury their own dead, while the spiritually alive follow Christ, and preach the Gospel – when God regenerates the one He calls, they become spiritually alive.) cp. Luke 9:60

There are two types of followers:

  1. Those that are chosen
  2. Those who are fans or groupies

Matthew 10:38 And whoever does not take his cross and follow me is not worthy of me. (Taking up your cross is not a metaphor; it means to be willing to deny yourself and die for Christ)

After speaking to the crowds and Pharisees, Jesus explains…

Mark 10:21 And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” (Following Christ means giving up all you have and all you are)

Now look at verses 28-30:

“Peter began to say to him, “See, we have left everything and followed you.” Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.”

After doing many miracles and healings, Jesus sees Levi…

Luke 5:27-28 After this he went out and saw a tax collector named Levi (who is Matthew), sitting at the tax booth. And he said to him, “Follow me.” And leaving everything, he rose and followed him.  (When God calls us to Himself, the call is irresistible. {Note: Greek imperfect active tense meaning Matthew began at once to follow Jesus and kept following Him}

After feeding the 5000, Jesus explains what it means to follow Him…

Luke 9:23** And he said to all, “If anyone would come (present tense) after me, let him deny himself and take up his cross daily and follow me. (God calls us to denial of self {i.e. totally reject ourselves} and to death, i.e., take up our own cross – daily.)

     3. We are never to look back

Luke 9:59-62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.” (There is a reluctance to break from the world system; whoever looks back to the world is not appropriate for the Kingdom of God)

  1. We are equipped to serve and multiply

Jesus explains to Andrew and Philip that He must be sacrificed and glorified…

John 12:26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him. (We must follow Christ before we can serve Him)

Jesus tells Peter of his responsibilities…

John 21:19 (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me.” {Greek describes a union of a particle with a word; You, Peter, follow me!}

John 21:22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!” (In this verse, John uses a primary pronoun; You, Peter, keep on following me!)

Jesus is saying here that:

  1. Our main concern is to follow Him.
  2. There are areas of the disciple’s life upon which we exercise a proud and presumptuous curiosity. Jesus reproves all that curiosity.
  3. Jesus assures us that He will take care of all His true disciples, and that we should not be unduly concerned about anything or anyone else.
  4. To follow Him means we should go forward to whatever He calls us to, whether persecution or death – not envying any other person, and anxious only to do the will of God.

5. We are to possess certain “qualities” – 2 Peter 1:1-10:

“Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall.”

The idea here is not making sure that we retain our salvation by doing something, but the fact that we do possess salvation! Peter says; “doing these things,” testify that we are indeed followers of Christ.

To recap:

There are five ways to illustrate what it means to follow Jesus Christ in the Gospels.

To follow Jesus Christ means:

  1. We are chosen by Him.
  2. We are to deny and die.
  3. We are never to look back.
  4. We are equipped to serve and multiply.
  5. We are to possess certain “qualities.”

For the audio message only: Come, Follow Me

The Four Gospels: Well established by the end of Second Century

Posted: April 9, 2013 in Biblical, catholic, Charismatic, Christian, Church, Evangelical, Liturgical, Orthodox, Pentecostal, Reformed, Renaissance, Repentance, Sacramental, Scriptural, universal
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When it comes to basic facts about the NT canon that Christians should memorize, one of the most critical is the statement by Irenaeus, bishop of Lyons, around A.D. 180: “It is not possible that the gospels can be either more or fewer than the number they are. For, since there are four zones of the world in which we live and four principle winds… [and] the cherubim, too, were four-faced.”[1]

Here Irenaeus not only affirms the canonicity the four gospels, but is keen to point out that only these four gospels are recognized by the church. Indeed, Irenaeus is so certain that the canon of the gospels is closed that he can argue that it is entrenched in the very structure of creation—four zones of the world, four principle winds, etc.

In an effort to minimize the implications of Irenaeus’ statement, some scholars have suggested that only Irenaeus held this view. He is thus portrayed as lonely, isolated, innovator who is trying to break into new and uncharted territory. This whole idea of a fourfold gospel, we are told, was invented by Irenaeus.

But, does this Irenaeus-as-innovator approach fit the facts? Not really. There are several considerations that raise doubts about it:

1. Irenaeus’ own writings. When Irenaeus talks about the fourfold gospel in his writings, he gives no indication that he is presenting a new idea, or that he is asking the reader to consider a new concept. On the contrary, he speaks in a manner that assumes the reader knows and follows these same gospels. He speaks of them naturally and unapologetically. In short, Irenaeus does not write like a person advocating the scriptural status of these books for the first time.

2. Irenaeus’ contemporaries. The idea that Irenaeus was alone runs into a serious challenge, namely that there were other writers at the end of the second century that affirmed these same four gospels as exclusive. The Muratorian fragment, Clement of Alexandria, and Theophilus of Antioch are examples. Apparently, Irenaeus was not the only one under the impression that the church had four gospels.

In addition, one should consider Tatian’s Diatesseron—a harmony of the four gospels written c.170. The Diatesseron not only tells us that these four gospels were known and used, but it tells us that they were seen as authoritative enough to warrant harmonization. After all, why would one bother harmonizing books that were not authoritative? If they weren’t authoritative, then it wouldn’t matter if they contradicted each other.

3. Irenaeus’ Predecessors. Although the evidence prior to Irenaeus is less clear, we can still see a commitment to the fourfold gospel. For instance, Justin Martyr, writing c.150, refers to plural “gospels”[2] and at one point provides an indication of how many he has in mind when he describes these gospels as “drawn up by His apostles and those who followed them.”[3] Since such language indicates (at least) two gospels written by apostles, and (at least) two written by apostolic companions, it is most naturally understood as reference to our four canonical gospels.[4]

This is confirmed by the fact that Justin cites from all three Synoptic Gospels,[5] and even seems to cite the gospel of John directly, “For Christ also said, ‘Except ye be born again, ye shall not enter into the kingdom of heaven’” (cf. John 3:3).[6] The fact that Justin was the mentor for Tatian (who produced a harmony of the four gospels) provides yet another reason to think that he had a fourfold gospel.

In the end, there are ample reasons to reject the idea that Irenaeus was the inventor of the fourfold gospel canon. Not only did his contemporaries have this same view, but this view was even shared by those before him. Thus, we must consider the possibility that Irenaeus was actually telling the truth when he says that the fourfold gospel was something that was “handed down”[7] to him.

——————————————————————————–

[1] Haer. 3.11.8.

[2] 1 Apol. 66.3.

[3] Dial. 103.

[4] G. Stanton, “The Fourfold Gospel,” NTS 43 (1997): 317–346.

[5] E.g., Dial 100.1; 103.8; 106.3-4. Koester, Ancient Christian Gospels, 38, declares that the citations in Justin “derive from written gospels, usually from Matthew and Luke, in one instance from Mark.”

[6] 1 Apol. 61.4.

[7] Haer 3.1.1.

by Michael Kruger

If you are yet unsaved…

Posted: March 13, 2013 in Biblical, catholic, Charismatic, Christian, Church, Evangelical, Liturgical, Orthodox, Pentecostal, Reformed, Renaissance, Repentance, Sacramental, Scriptural, universal
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“If you are yet unsaved, our heart yearns over you: and we would fain say a word which may be blessed to you. Open your Bible, and read the story of the lepers, and mark their position, which was much the same as yours. If you remain where you are you must perish; if you go to Jesus you can but die. “Nothing venture, nothing win,” is the old proverb, and in your case the venture is no great one. If you sit still in sullen despair, no one can pity you when your ruin comes; but if you die with mercy sought, if such a thing were possible, you would be the object of universal sympathy. None escape who refuse to look to Jesus; but you know that, at any rate, some are saved who believe in Him, for certain of your own acquaintances have received mercy: then why not you? The Ninevites said, “Who can tell?” Act upon the same hope, and try the Lord’s mercy. To perish is so awful, that if there were but a straw to catch at, the instinct of self-preservation should lead you to stretch out your hand. We have thus been talking to you on your own unbelieving ground, we would now assure you, as from the Lord, that if you seek Him He will be found of you. Jesus casts out none who come unto Him. You shall not perish if you trust Him; on the contrary, you shall find treasure far richer than the poor lepers gathered in Syria’s deserted camp. May the Holy Spirit embolden you to go at once, and you shall not believe in vain. When you are saved yourself, publish the good news to others. Hold not your peace; tell the King’s household first, and unite with them in fellowship; let the porter of the city, the minister, be informed of your discovery, and then proclaim the good news in every place. The Lord save thee ere the sun goes down this day.”  ~ C. H. Spurgeon

Heresy leads to Apostasy

Posted: March 15, 2012 in Charismatic, Christian, Church, Evangelical, Liturgical, Pentecostal, Reformed, Renaissance, Repentance, Sacramental
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Apostasy

2 Thessalonians 2:3, “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition…”

King James Version (KJV); American Standard Version (ASV); Revised Version (RV)

“falling away” = Greek “apostasia” = a falling away, forsake, defection from truth, apostasy

English Standard Version (ESV); Lexham English Bible (LEB)

“the rebellion” – Greek “apostasia” = a falling away, forsake, defection from truth, apostasy

Apostolic Bible Polygot

“the defection” – Greek “apostasia” = a falling away, forsake, defection from truth, apostasy

Eastern Orthodox Bible (New Testament) (EOB)

“the apostasy” – Greek “apostasia” = a falling away, forsake, defection from truth, apostasy

1 Timothy 4:1, “Now the Spirit speaks expressly, that in the latter times some shall depart from the faith…”

“Depart” – Greek “aphistemi” = to make stand off, cause to withdraw one’s self from, to fall away

Heresy

Heresy falls into three categories: heresies of the nature of Jesus Christ; heresies of the Trinity; and heresies of the nature of salvation.

English Standard Version (ESV); Lexham English Bible (LEB): Revised Version (RV); American Standard Version (ASV)

“…for there must be factions (heresies) among you in order that those who are genuine among you may be recognized.”  1 Corinthians 11:19  (ESV)

“But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets…” Acts 24:14 (ESV)

“Factions” or “sect” Greek: “hairesis” – disunion, a choice, a party, heresy

“As for a person who stirs up division (a heretic), after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned.”  Titus 3:10-11 (ESV)

“Division” or “Divisive” Greek: “aihretikos”  – able to take or choose a thing, schismatic, heretic, factious, follower of false doctrine

King James Version (KJV);

“Heretick” – Greek: “aihretikos”  – able to take or choose a thing, schismatic, heretic, factious, follower of false doctrine

Revised Version (RV); Apostolic Bible Polygot

“heretical” – Greek: “aihretikos”  – able to take or choose a thing, schismatic, heretic, factious, follower of false doctrine

American Standard Version (ASV)

 “Factious” – Greek: “aihretikos”  – able to take or choose a thing, schismatic, heretic, factious, follower of false doctrine

Heresy becomes apostasy when there is a deliberate holding to error in spite of knowing the truth of the Word of God. A heretic becomes apostate at the point when he hears the truth and decides against it.

“[As for] a man who is factious [a heretical sectarian and cause of divisions], after admonishing him a first and second time, reject [him from your fellowship and have nothing more to do with him], Well aware that such a person has utterly changed (is perverted and corrupted); he goes on sinning [though he] is convicted of guilt and self-condemned.”  ~ Titus 3:10-11 (Amplified Bible)

The Preeminence of Jesus Christ

Posted: November 29, 2011 in Charismatic, Christian, Church, Evangelical, Liturgical, Pentecostal, Reformed, Renaissance, Repentance, Sacramental
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Some have proclaimed that modern versions or their Greek texts deny the deity of Jesus Christ. Certainly there are some, such as the New World Translation (published by the Jehovah’s Witnesses), that seek to diminish Christ’s deity. It is also true that some versions are stronger regarding Christ’s deity than others. While most translations clearly and strongly proclaim this basic biblical truth, the Traditional Text does present a stronger Christology regarding His deity (Matthew 19:16-17; Romans 14:10, 12; Philippians 2:6; 1Timothy 3:16; 1John 5:7; and Revelation 1:8, 11).

Additionally, other aspects of Christology are more strongly presented in the Traditional Text. For example, in Luke 2:33, 43 the Traditional Text calls the stepfather of Christ by his name and separates him from the person of Mary. We read, “Joseph and his mother marvelled” and “Joseph and his mother knew not of it.” However, the Critical Text changes “Joseph” to “father,” making the texts read “his father and mother marveled” and “his father and mother knew not of it.” Such readings do not in themselves deny the virgin birth of Christ; still the reading found in the Traditional Text upholds this doctrine and removes any possible confusion in this regard.

The same may be said of Christ’s redemption. Again, the truth of salvation is found in all Greek texts and English translations. Yet, certain aspects are presented more forcefully in the Traditional Text and the KJV in certain places. We are told that we have redemption “through his blood” in Colossians 1:14. The Critical Text does not contain this phrase at this place, though it does appear in all texts in Ephesians 1:7. This raises two questions. First, why would the phrase be found in Paul’s letter to the Ephesians and not in his letter to the Colossians? Second, how is it possible to have redemption without divine payment for that redemption? Clearly the phrase should remain in regard to this doctrine. The Greek manuscripts are evenly divided as to its inclusion or omission. This can be demonstrated with the two editions of the Majority Text. The internal evidence, based on Ephesians 1:7, would argue for its inclusion in that the phrase is used by Paul elsewhere and is consistent with what he would have written. Overall, when we consider other textual sources, the reading must remain because it is biblical and in character with Paul’s other writings.

An additional example concerns 1Peter 2:2. We are told in the Traditional Text that as newborn babies in Christ we should “desire the sincere milk of the word that ye may grow thereby.” The Greek phrase found in the Traditional Text reads ina en auto auxethete (that ye may grow). The Critical Text adds eis soterian (to salvation) at the end of the phrase, suggesting that salvation is something we grow to. This is why the NRSV renders the phrase as “that by it you may grow into salvation.” Certainly the reading of the Traditional Text omits the confusion and provides a stronger Christology here regarding redemption.

In regard to Christ, Paul reminds us that “in all things he might have the preeminence” (Colossians 1:18). If Christ is to have the preeminence in all things, this would include Bible translations. Just as one can use a modern version to prove the deity of Christ, so modern versions proclaim the person of Jesus Christ. Though this may not be in question, divine names are not always as strongly proclaimed in the Critical Text. Instead of phrases such as “Lord Jesus Christ” we might find “Jesus Christ” or “Jesus.” In fact, there are about two hundred such examples found in the New Testament where the expanded title is found in the Traditional Text.

Sometimes a simple omission has profound impact. 1John 1:7 is a good illustration of this. The Traditional Text reads, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” Modern versions based on the Alexandrian textual line read “Jesus” instead of “Jesus Christ.” The difference seems small on the surface, but we must remember that John wrote this epistle to confront the heresy of Gnosticism. The Gnostics taught that Jesus and Christ were two separate entities. Jesus, they said, was born of Joseph and Mary and was physical. At his baptism the Christ, who was spiritual, was said to have entered into him. At this point, according to the Gnostics, Jesus became Jesus Christ. At his crucifixion, the Gnostics claimed that the Christ left, leaving only Jesus to die. At the resurrection, the disciples saw the spirit Christ, but the mortal Jesus remained dead. Once we understand the heresy John was confronting, the differences between the two readings becomes abundantly clear. If John had written “the blood of Jesus” he would have been making a statement that the Gnostics would have been in agreement with. After all, they believed that it was Jesus who shed his blood. But by writing “the blood of Jesus Christ,” John was making a direct assault on this Gnostic heresy.

~ from Dr. Thomas Holland’s book, “Crowned With Glory”

Communication in Ministry, Part 11: Preaching = Expository Exultation!

Posted: November 16, 2011 in Ancient Faith, Biblical, Books, Calling, catholic, Charismatic, Christian, Church, Church History, Covenant, Covenant theology, Evangelical, Evangelism, John Calvin, life, Liturgical, Lutheran, Martin Luther, Ministry, Orthodox, Pastoral Care, Pentecostal, poetry, Preaching, Presbyterian, Protestant, Reformed, Renaissance, Repentance, Sacramental, sanctification, Scriptural, Teaching, Testimony, universal
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Expository

Some of you may have little or no experience with what I mean by preaching. What I mean by preaching is expository exultation. (This is how I preach – took it right out of my mouth!)

Preaching Is Expository

Expository means that preaching aims to exposit, or explain and apply, the meaning of the Bible. The reason for this is that the Bible is God’s word, inspired, infallible, profitable—all 66 books of it.

The preacher’s job is to minimize his own opinions and deliver the truth of God. Every sermon should explain the Bible and then apply it to people’s lives.

The preacher should do that in a way that enables you to see that the points he is making actually come from the Bible. If you can’t see that they come from the Bible, your faith will end up resting on a man and not on God’s word.

The aim of this exposition is to help you eat and digest biblical truth that will make your spiritual bones more like steel, double the capacity of your spiritual lungs, make the eyes of your heart dazzled with the brightness of the glory of God, and awaken the capacity of your soul for kinds of spiritual enjoyment you didn’t even know existed.

Preaching Is Exultation

Preaching is also exultation. This means that the preacher does not just explain what’s in the Bible, and the people do not simply try understand what he explains. Rather, the preacher and the people exult over what is in the Bible as it is being explained and applied.

Preaching does not come after worship in the order of the service. Preaching is worship. The preacher worships—exults—over the word, trying his best to draw you into a worshipful response by the power of the Holy Spirit.

My job is not simply to see truth and show it to you. (The devil could do that for his own devious reasons.) My job is to see the glory of the truth and to savor it and exult over it as I explain it to you and apply it for you. That’s one of the differences between a sermon and a lecture.

Preaching Isn’t Church, but It Serves the Church

Preaching is not the totality of the church. And if all you have is preaching, you don’t have the church. A church is a body of people who minister to each other.

One of the purposes of preaching is to equip us for that and inspire us to love each other better.

But God has created the church so that she flourishes through preaching. That’s why Paul gave young pastor Timothy one of the most serious, exalted charges in all the Bible in 2 Timothy 4: 1-2: “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word.”

What to Expect from My Preaching and Why

If you’re used to a twenty-minute, immediately practical, relaxed talk, you won’t find that from what I’ve just described.

I preach twice that long;

I do not aim to be immediately practical but eternally helpful;

and I am not relaxed.

I standing vigilantly on the precipice of eternity speaking to people who this week could go over the edge whether they are ready to or not. I will be called to account for what I said there.

That’s what I mean by preaching. Amen!

~ John Piper

Distinctives of the Christian Worldview

Posted: October 24, 2011 in Charismatic, Christian, Church, Evangelical, Liturgical, Pentecostal, Reformed, Renaissance, Repentance, Sacramental
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One God. We worship one, personal, knowable, holy God. There are not two gods or ten gods or ten million gods, only one. He has always been and will always be. He is not a product of our mind or imagination. He really exists and we can know him because he has spoken to us in his word.

Two kinds of being. We are not gods. God is not found in the trees or the wind or in us. He created the universe and cares for all that he has made, but he is distinct from his creation. The story of the world is not about being released from the illusion of our existence or discovering the god within. The story is about God, the people he made, and how the creatures can learn to delight in, trust in, and obey their Creator.

Three persons. The one God exists eternally in three persons. The Father is God. The Son, our Lord Jesus Christ, is God. The Holy Spirit, the Spirit of the Father and the Son, is also God. And yet these three—equal in glory, rank, and power—are three persons. The doctrine of the Trinity helps explain how there can be true unity and diversity in our world. It also shows that our God is a relational God.

For us. Something happened in history that changed the world. The Son of God came into the world as a man, perfectly obeyed his Father, fulfilled Israel’s purpose, succeeded where Adam failed, and began the process of reversing the curse. Jesus Christ died for the sins of the world. He rose again from the dead on the third day. By faith in him our sins can be forgiven and we can be assured of living forever with God and one day being raised from the dead like Christ.

~ Kevin Deyoung