Is this the desire of our hearts...?
"Oh, my brothers and sisters in Christ, if sinners will be damned, at least let them leap to hell over our bodies; and if they will perish, let them perish with our arms about their knees, imploring them to stay and not to destroy themselves. If hell must be filled, at least let it be filled in the teeth of our exertions, and let not one go there unwarned and unprayed for."
- Charles Spurgeon
Thursday, September 1, 2011
Regeneration Defined
Regeneration is a word derived from human birth. We must not understand this to refer only to giving birth itself, but it is inclusive of all that pertains to it, such as conception, fetal growth, and the birth itself. We must not be of the opinion that man possesses life prior to regeneration, as if there were a preparation for regeneration, which we would understand to be conversion. No, man is dead prior to regeneration and receives life by way of regeneration. There is no third state between death and life, and thus also not between being converted and unconverted.
Although we can make a distinction between calling, regeneration, conversion, and sanctification, considering them to be sequential—that is, the one issuing forth from the other—Scripture does not always use this distinction. Instead, Scripture comprehends all these in either one word or the other.
It is not the justice of God which requires regeneration, but it is a necessity as far as the will of God is concerned. Without satisfaction of the justice of God, absolutely no man can be saved. Regeneration, however, neither contributes anything toward satisfaction for guilt nor toward obtaining the right to eternal life. It would therefore not be in conflict with His justice if it so pleased the Lord, at the moment of death, to translate a person who is chosen and reconciled through Christ’s death into the state of perfection and thus into eternal felicity. This is true for such children who die prior to birth or prior to the years of discretion. All the regenerate, whether they live a longer or shorter period and are converted at an earlier or later date, are made perfect in one moment at the hour of their death. However, it is the will and wisdom of God concerning those who have come to the years of discretion, not to bring them into heaven except He first regenerates them in this life by means of His Word.
Source: Wilhelmus à Brakel, The Christian's Reasonable Service, vol. 2
Although we can make a distinction between calling, regeneration, conversion, and sanctification, considering them to be sequential—that is, the one issuing forth from the other—Scripture does not always use this distinction. Instead, Scripture comprehends all these in either one word or the other.
It is not the justice of God which requires regeneration, but it is a necessity as far as the will of God is concerned. Without satisfaction of the justice of God, absolutely no man can be saved. Regeneration, however, neither contributes anything toward satisfaction for guilt nor toward obtaining the right to eternal life. It would therefore not be in conflict with His justice if it so pleased the Lord, at the moment of death, to translate a person who is chosen and reconciled through Christ’s death into the state of perfection and thus into eternal felicity. This is true for such children who die prior to birth or prior to the years of discretion. All the regenerate, whether they live a longer or shorter period and are converted at an earlier or later date, are made perfect in one moment at the hour of their death. However, it is the will and wisdom of God concerning those who have come to the years of discretion, not to bring them into heaven except He first regenerates them in this life by means of His Word.
Source: Wilhelmus à Brakel, The Christian's Reasonable Service, vol. 2
Monday, August 29, 2011
Deaconesses: What Does Scripture Say?
From my close friend Dr. Ron Gleason(Rs6):
We are asking the question about the biblical legitimacy of female deacons. This is rapidly becoming a controversial issue in the P.C.A., and there are those therefore who are attempting to skirt their vows by the practice of un-ordained, “commissioned” male and female deacons. In reality, this merely complicates matters and advances the notion that if two wrongs don’t make a right, why not try a third? In other words, some of my colleagues are striving to incorporate women into ecclesiastical life in a way not prescribed by the Word of God.
As I mentioned briefly last time, I am very much in favor of using the manifold gifts and talents of godly women in the local congregation. I am also very much in favor of women not only being theologians, but being good theologians. I thoroughly enjoy being in the presence of intelligent and competent sisters in the Lord. What I am not in favor of is placing women in positions for the sake of enculturation or adapting to the culture. This is “contextualization” of the worse and most tendentious kind.
As we approach any issue or subject as Christians, our first question should be: What does Scripture say? Therefore, I will look at the pertinent texts in the Bible that address our subject and give you my impressions and interpretations. I will attempt to put everything on the table and not to avoid the difficult texts. I will not, however, as one woman wrote to me on my blog site (http://rongleason.blogspot.com) force a text to say what it clearly does not say. Her translation of Phoebe’s position in Romans 16:1-2 was “champion.” Clearly, this is a translation that is not supported by exegesis, but rather by an overt feminism and that is a great deal of the problem that we face in the modern Church. That translation is as ridiculous as translating “helper” in Genesis 2:18 as “warrior.” It is totally unwarranted.
Having made these qualifying remarks, we will take a little bit of time and make some brief remarks about Acts 6:1-6; 1 Timothy 3:1-11; 1 Timothy 5:9-10; and Romans 16:1-2. These are summary comments that I made in a recent debate in Georgia. We’ll begin with Acts 6.
Acts 6:1-6
Although some today question whether Acts 6:1-6 is speaking about Deacons, it was an accepted fact by the Reformers that this was the case. As early as the 1530s, Martin Bucer included his support in his work Von der waren Seelsorge (Concerning the True Care of Souls). It was the view of John Calvin, Heinrich Bullinger, and the other Reformers. It was the view of the Southern Presbyterians John Girardeau, T.E. Peck, Robert Dabney, and James Thornwell. It was also taught by Herman Bavinck and Abraham Kuyper, the Reformed Dutch theologians in general, and more recently Cees Trimp, professor of pastoral theology in Kampen, The Netherlands. It is the view of Simon Kistemaker, F.F. Bruce, and R.C.H. Lenski.
If there is this affirmation by this prestigious gathering of scholars, what might the objections be to seeing the 7 in Acts 6 as Deacons? The first objection is quite understandable: the word Deacon does not appear in the verses in question. How should this objection be answered then? I want to direct your attention to the verses 2 & 4. Verse 2 reads, “And the twelve summoned the full number of the disciples and said, ‘It is not right that we should give up preaching the word of God to serve (to deacon) tables (διακονεῖν τραπέζαις; diakoneîn trapédzais).’”
Verse 4 is also pertinent for our purposes. When the apostles explain that from this time forward they will devote themselves to prayer and to the ministry (deaconing) of the Word, they are showing that all the New Testament are those of service.
At the end of the day, I grant that “the Seven” are not called “Deacons,” but that is hardly relevant in the book of Acts. For instance, we all acknowledge that Paul was an apostle, but in the book of Acts he is never referred to as an apostle. While these seven spiritual men are never called Deacons, it is clear from the text that what they were called to do was completely in line with the labors of a Deacon.
During the recent debate, my opponent drew attention to the fact that all seven of those chosen were Greeks. This is true. Every name in the list of those chosen is a Greek name. While I believe this manifests the trust in the New Testament Church that the Hebrews would entrust the distribution of food and money to their new Greek brothers in Christ. What is equally significant about “the Seven” is not only that they are all Greeks, but also that they are all men. Verse 3 imparts a clear command: “Therefore, brothers, pick out from among you seven men of good repute.” (Emphasis added.)
Since the New Testament Church was in her infancy stage in Acts 6 and if God planned to deviate from his divinely-ordained plan and structure given in creation, this would have been the ideal spot to instigate the change. All things being equal, this was the ideal place and time to introduce the fact that now women are to be included in ecclesiastical offices. Yet the scriptures are silent at a place where we might expect them to speak. Verse 5 is quite explicit reminding us that men (ἀνήρ; anér) were chosen. Luke employs a Greek word that indicates specifically a man as opposed to the general word for “person” or “human being”: anthropos. In other words, he employed the word that often accepts gender; man in contrast to woman.
The intent of verse 6 is that the people of God were actively involved in this process. Listening to the apostles’ request, the Church presented their choices to the apostles, who then, in turn, prayed over them and “ordained and installed” them by the laying on of hands. Calvin comments, “The laying on of hands was a solemn sign of consecration under law. To this end, do the apostles now lay their hands upon the deacons, that they may know that they are offered to God.”[1] Lenski also explains the laying on of hands as an Old Testament symbolic act, which transferred an office, with its duties and privileges to the recipient(s). It also portrayed the bestowal of the divine blessings that were necessary for the important ecclesiastical word (Comp. Num. 27:18; Deut. 34:9).[2]
Lenski adds, “These seven were in no sense presbyters of the Jerusalem congregation; they were not elected for that purpose. What is later reported about Stephen and about Philip has nothing to do with their official duties in the congregation. These activities were the result of gifts and of opportunities that extend beyond their specific office. The offices that came into being in the apostolic Church were not fluid, but well defined.”[3] Next time we’ll look at 1 Timothy 3 and 5.
[1] Calvin, Acts, 238.
[2] R.C.H. Lenski, The Interpretation of the Acts of the Apostles, (Minneapolis: Augsburg Publishing House, 19614), 247.
[3] Ibid.
We are asking the question about the biblical legitimacy of female deacons. This is rapidly becoming a controversial issue in the P.C.A., and there are those therefore who are attempting to skirt their vows by the practice of un-ordained, “commissioned” male and female deacons. In reality, this merely complicates matters and advances the notion that if two wrongs don’t make a right, why not try a third? In other words, some of my colleagues are striving to incorporate women into ecclesiastical life in a way not prescribed by the Word of God.
As I mentioned briefly last time, I am very much in favor of using the manifold gifts and talents of godly women in the local congregation. I am also very much in favor of women not only being theologians, but being good theologians. I thoroughly enjoy being in the presence of intelligent and competent sisters in the Lord. What I am not in favor of is placing women in positions for the sake of enculturation or adapting to the culture. This is “contextualization” of the worse and most tendentious kind.
As we approach any issue or subject as Christians, our first question should be: What does Scripture say? Therefore, I will look at the pertinent texts in the Bible that address our subject and give you my impressions and interpretations. I will attempt to put everything on the table and not to avoid the difficult texts. I will not, however, as one woman wrote to me on my blog site (http://rongleason.blogspot.com) force a text to say what it clearly does not say. Her translation of Phoebe’s position in Romans 16:1-2 was “champion.” Clearly, this is a translation that is not supported by exegesis, but rather by an overt feminism and that is a great deal of the problem that we face in the modern Church. That translation is as ridiculous as translating “helper” in Genesis 2:18 as “warrior.” It is totally unwarranted.
Having made these qualifying remarks, we will take a little bit of time and make some brief remarks about Acts 6:1-6; 1 Timothy 3:1-11; 1 Timothy 5:9-10; and Romans 16:1-2. These are summary comments that I made in a recent debate in Georgia. We’ll begin with Acts 6.
Acts 6:1-6
Although some today question whether Acts 6:1-6 is speaking about Deacons, it was an accepted fact by the Reformers that this was the case. As early as the 1530s, Martin Bucer included his support in his work Von der waren Seelsorge (Concerning the True Care of Souls). It was the view of John Calvin, Heinrich Bullinger, and the other Reformers. It was the view of the Southern Presbyterians John Girardeau, T.E. Peck, Robert Dabney, and James Thornwell. It was also taught by Herman Bavinck and Abraham Kuyper, the Reformed Dutch theologians in general, and more recently Cees Trimp, professor of pastoral theology in Kampen, The Netherlands. It is the view of Simon Kistemaker, F.F. Bruce, and R.C.H. Lenski.
If there is this affirmation by this prestigious gathering of scholars, what might the objections be to seeing the 7 in Acts 6 as Deacons? The first objection is quite understandable: the word Deacon does not appear in the verses in question. How should this objection be answered then? I want to direct your attention to the verses 2 & 4. Verse 2 reads, “And the twelve summoned the full number of the disciples and said, ‘It is not right that we should give up preaching the word of God to serve (to deacon) tables (διακονεῖν τραπέζαις; diakoneîn trapédzais).’”
Verse 4 is also pertinent for our purposes. When the apostles explain that from this time forward they will devote themselves to prayer and to the ministry (deaconing) of the Word, they are showing that all the New Testament are those of service.
At the end of the day, I grant that “the Seven” are not called “Deacons,” but that is hardly relevant in the book of Acts. For instance, we all acknowledge that Paul was an apostle, but in the book of Acts he is never referred to as an apostle. While these seven spiritual men are never called Deacons, it is clear from the text that what they were called to do was completely in line with the labors of a Deacon.
During the recent debate, my opponent drew attention to the fact that all seven of those chosen were Greeks. This is true. Every name in the list of those chosen is a Greek name. While I believe this manifests the trust in the New Testament Church that the Hebrews would entrust the distribution of food and money to their new Greek brothers in Christ. What is equally significant about “the Seven” is not only that they are all Greeks, but also that they are all men. Verse 3 imparts a clear command: “Therefore, brothers, pick out from among you seven men of good repute.” (Emphasis added.)
Since the New Testament Church was in her infancy stage in Acts 6 and if God planned to deviate from his divinely-ordained plan and structure given in creation, this would have been the ideal spot to instigate the change. All things being equal, this was the ideal place and time to introduce the fact that now women are to be included in ecclesiastical offices. Yet the scriptures are silent at a place where we might expect them to speak. Verse 5 is quite explicit reminding us that men (ἀνήρ; anér) were chosen. Luke employs a Greek word that indicates specifically a man as opposed to the general word for “person” or “human being”: anthropos. In other words, he employed the word that often accepts gender; man in contrast to woman.
The intent of verse 6 is that the people of God were actively involved in this process. Listening to the apostles’ request, the Church presented their choices to the apostles, who then, in turn, prayed over them and “ordained and installed” them by the laying on of hands. Calvin comments, “The laying on of hands was a solemn sign of consecration under law. To this end, do the apostles now lay their hands upon the deacons, that they may know that they are offered to God.”[1] Lenski also explains the laying on of hands as an Old Testament symbolic act, which transferred an office, with its duties and privileges to the recipient(s). It also portrayed the bestowal of the divine blessings that were necessary for the important ecclesiastical word (Comp. Num. 27:18; Deut. 34:9).[2]
Lenski adds, “These seven were in no sense presbyters of the Jerusalem congregation; they were not elected for that purpose. What is later reported about Stephen and about Philip has nothing to do with their official duties in the congregation. These activities were the result of gifts and of opportunities that extend beyond their specific office. The offices that came into being in the apostolic Church were not fluid, but well defined.”[3] Next time we’ll look at 1 Timothy 3 and 5.
[1] Calvin, Acts, 238.
[2] R.C.H. Lenski, The Interpretation of the Acts of the Apostles, (Minneapolis: Augsburg Publishing House, 19614), 247.
[3] Ibid.
Thursday, July 23, 2009
Breathing after God
Richard Sibbes (1577-1635) was lecturer at Holy Trinity, Cambridge, 1610-1615, preacher at Gray's Inn, London, from 1617, and Master of St. Catherine's Hall, Cambridge, from 1626 until his death. He was one of the most significant preachers of the Puritan period.
Here are some highlights of a piece that he wrote entitled "A Breathing After God", using Psalm 27:4..."one thing I have desired of the Lord, that will I seek; that I may dwell in the House of the Lord all the days of my life, to behold the beauty of God, and to inquire in His temple...."
"Happiness being by all men desirable, the desire of it is naturally engrafted in every man; and is the centre of all the searchings of his heart and turnings of his life."
"Now, after the desire in general, set out here by the object in general, the transcendent object, 'One thing have I desired of the Lord,' and like-wise by the frequency and fervency of the desire, 'I will seek after it still.' I have desired it, and I will not cease. So my desire, it shall not be a flash soon kindled, and soon put out. No; but 'one thing have I desired of the Lord, and that I will seek still.' I will not be quiet till my desire be accomplished. There is the general desire, and the degrees of it."
"Then the grounds and ends of the particular desire of dwelling in the 'house of the Lord,' because it is 'the house of God.' There is a strong argument to move him to dwell in the house of God. It is good dwelling where God dwells, where his angels dwell, and where his Spirit dwells, 'in the house of the Lord.' There is one argument that moved him, 'I desire to dwell there,' because it is the house of God, which is set out by the extent of time, that 'I may dwell in the house of God all the days of my life,' till I be housed in heaven, where I shall need none of these ordinances that I stand in need of in this world. 'I desire to dwell in the house of the Lord all the days of my life.' "
"Then the second end is, 'To behold the beauty of God.' That was one end of his desire, to dwell in the house of God; not to feed his eyes with speculations and goodly sights (as indeed there were in the tabernacle goodly things to be seen). No; he had a more spiritual sight than that. He saw the inward spiritual beauty of those spiritual things. The other were but outward things, as the apostle calls them. I desire to dwell in the house of the Lord, 'to behold the beauty of the Lord,' the inward beauty of the Lord especially."
"And then the third end of his desire is, 'that I may inquire in his temple.' He desired to dwell in the house of God, because it was the house of God, and to see the beauty of God, the sweet, alluring beauty of God, that appeared in his ordinances; and then his desire was to dwell in the house of God, that he might inquire more and more of the meaning of God still, because there is an unfathomed bottom, and an endless depth of excellency in divine things, that the more we know, the more we may, and the more we seek, the more we may seek. They are beyond our capacity; they do not only satisfy, but transcend it. Therefore, he desires still further and further to wade deeper into these things, 'to inquire in God's temple.' Thus ye see the state of the verse. There is a general desire propounded. 'One thing have I desired of the Lord, and that will I seek after.'"
"Quest. Was there but one thing for holy David to make the object of his desire? Was there but one thing needful? Alas! this poor life of ours, it is a life of necessities. How many things are needful for our bodies? How many things are needful for the decency of our condition? How many things need we for our souls? It is a life of necessities. How, then, doth he say, 'One thing have I desired?'
Ans. Yes. His meaning is, comparatively, I seek for other things in their order and rank, and as they may stand with the main; but, indeed, one thing principally. All the rest will follow. 'Seek ye first the kingdom of God, and all the rest will he cast on you,' Mat. vi. 33. The best way to have all other things, is to seek one thing in the first place. Therefore, in heavenly wisdom he saith, I desire "unum unice"...one thing after an entire manner. That I desire more than all things else."
"Quest. But here it may be asked, why doth he say, 'one thing?' He desired not only to live near the tabernacle, but to hear and see, to have the word read, and he desired thereupon grace, and then nearer communion with God by grace, to have more communion here, and fuller communion in heaven. Here is more than one thing.
Ans. I answer, it is all one. As a chain that hath many links, yet it is but one chain; so all these are but one. 'I desire one thing.' What is that? To live in the church of God, to enjoy the ordinances of God, and they will draw on faith and fear, &c. The Spirit accompanying the ordinances, it will be a spirit of faith, and repentance, and grace; and by those graces of faith, and the rest that accompany the ordinances, I shall have nearer communion with God here, and eternal and everlasting communion with God in heaven; and all these are but one, because they are all links of one chain. Therefore, when he saith, 'One thing have I desired,' he means that one thing that will draw on all other.
That is the scope of a gracious heart, when it attends upon the means of salvation, and lives in the church; not to hear that it may hear, and there an end, and to read that it may read, to perform it as a task, and all is done; but to have the work of the Spirit together with it, to have the ministry of the Spirit in the gospel, and the Spirit to increase faith, and faith to increase all other graces, and so by grace to grow into nearer communion with God in Christ. That is the scope of every good hearer. Therefore, he speaks to purpose when he saith, 'One thing have I desired.'"
"But to speak a little more of the object, why doth he say, 'One thing?'
First, it is from the nature of God. We must have the whole bent and sway of our souls to him. He will have no halting. The devil is content with half, if we will sin, because then he is sure of all; but God will have the whole heart. 'My son, give me thy whole heart,' Prov. xxiii. 26; and 'Thou shalt love the Lord with all thy heart, and with all thy soul,' Luke x. 27. The bent and sway of the soul must be that way; for it is the nature of excellent things, except we desire them in the chief place, they take state upon them. [that is: 'are offended.' —ed.] God takes state upon him in this case. He will not have us serve him and Mammon, Mat. vi. 24. He will not have the heart divided. "
In these days of economic and political uncertainty, it is easy to be distracted.
Our response to this distraction should be one of focus. Focus, like David on ONE thing, that we may dwell in Gods presence, continually. Not just because we benefit from doing so, but that God requires it.
Does our Sovreign God have the "whole bent and sway of our souls", is there any "halting" in our submission and worship of our Holy God?
Note: I would highly recommend you read Sibbe's entire piece. You can find it at the following: http://www.thirdmill.org/newfiles/ric_sibbes/ric_sibbes.breathing.html
Here are some highlights of a piece that he wrote entitled "A Breathing After God", using Psalm 27:4..."one thing I have desired of the Lord, that will I seek; that I may dwell in the House of the Lord all the days of my life, to behold the beauty of God, and to inquire in His temple...."
"Happiness being by all men desirable, the desire of it is naturally engrafted in every man; and is the centre of all the searchings of his heart and turnings of his life."
"Now, after the desire in general, set out here by the object in general, the transcendent object, 'One thing have I desired of the Lord,' and like-wise by the frequency and fervency of the desire, 'I will seek after it still.' I have desired it, and I will not cease. So my desire, it shall not be a flash soon kindled, and soon put out. No; but 'one thing have I desired of the Lord, and that I will seek still.' I will not be quiet till my desire be accomplished. There is the general desire, and the degrees of it."
"Then the grounds and ends of the particular desire of dwelling in the 'house of the Lord,' because it is 'the house of God.' There is a strong argument to move him to dwell in the house of God. It is good dwelling where God dwells, where his angels dwell, and where his Spirit dwells, 'in the house of the Lord.' There is one argument that moved him, 'I desire to dwell there,' because it is the house of God, which is set out by the extent of time, that 'I may dwell in the house of God all the days of my life,' till I be housed in heaven, where I shall need none of these ordinances that I stand in need of in this world. 'I desire to dwell in the house of the Lord all the days of my life.' "
"Then the second end is, 'To behold the beauty of God.' That was one end of his desire, to dwell in the house of God; not to feed his eyes with speculations and goodly sights (as indeed there were in the tabernacle goodly things to be seen). No; he had a more spiritual sight than that. He saw the inward spiritual beauty of those spiritual things. The other were but outward things, as the apostle calls them. I desire to dwell in the house of the Lord, 'to behold the beauty of the Lord,' the inward beauty of the Lord especially."
"And then the third end of his desire is, 'that I may inquire in his temple.' He desired to dwell in the house of God, because it was the house of God, and to see the beauty of God, the sweet, alluring beauty of God, that appeared in his ordinances; and then his desire was to dwell in the house of God, that he might inquire more and more of the meaning of God still, because there is an unfathomed bottom, and an endless depth of excellency in divine things, that the more we know, the more we may, and the more we seek, the more we may seek. They are beyond our capacity; they do not only satisfy, but transcend it. Therefore, he desires still further and further to wade deeper into these things, 'to inquire in God's temple.' Thus ye see the state of the verse. There is a general desire propounded. 'One thing have I desired of the Lord, and that will I seek after.'"
"Quest. Was there but one thing for holy David to make the object of his desire? Was there but one thing needful? Alas! this poor life of ours, it is a life of necessities. How many things are needful for our bodies? How many things are needful for the decency of our condition? How many things need we for our souls? It is a life of necessities. How, then, doth he say, 'One thing have I desired?'
Ans. Yes. His meaning is, comparatively, I seek for other things in their order and rank, and as they may stand with the main; but, indeed, one thing principally. All the rest will follow. 'Seek ye first the kingdom of God, and all the rest will he cast on you,' Mat. vi. 33. The best way to have all other things, is to seek one thing in the first place. Therefore, in heavenly wisdom he saith, I desire "unum unice"...one thing after an entire manner. That I desire more than all things else."
"Quest. But here it may be asked, why doth he say, 'one thing?' He desired not only to live near the tabernacle, but to hear and see, to have the word read, and he desired thereupon grace, and then nearer communion with God by grace, to have more communion here, and fuller communion in heaven. Here is more than one thing.
Ans. I answer, it is all one. As a chain that hath many links, yet it is but one chain; so all these are but one. 'I desire one thing.' What is that? To live in the church of God, to enjoy the ordinances of God, and they will draw on faith and fear, &c. The Spirit accompanying the ordinances, it will be a spirit of faith, and repentance, and grace; and by those graces of faith, and the rest that accompany the ordinances, I shall have nearer communion with God here, and eternal and everlasting communion with God in heaven; and all these are but one, because they are all links of one chain. Therefore, when he saith, 'One thing have I desired,' he means that one thing that will draw on all other.
That is the scope of a gracious heart, when it attends upon the means of salvation, and lives in the church; not to hear that it may hear, and there an end, and to read that it may read, to perform it as a task, and all is done; but to have the work of the Spirit together with it, to have the ministry of the Spirit in the gospel, and the Spirit to increase faith, and faith to increase all other graces, and so by grace to grow into nearer communion with God in Christ. That is the scope of every good hearer. Therefore, he speaks to purpose when he saith, 'One thing have I desired.'"
"But to speak a little more of the object, why doth he say, 'One thing?'
First, it is from the nature of God. We must have the whole bent and sway of our souls to him. He will have no halting. The devil is content with half, if we will sin, because then he is sure of all; but God will have the whole heart. 'My son, give me thy whole heart,' Prov. xxiii. 26; and 'Thou shalt love the Lord with all thy heart, and with all thy soul,' Luke x. 27. The bent and sway of the soul must be that way; for it is the nature of excellent things, except we desire them in the chief place, they take state upon them. [that is: 'are offended.' —ed.] God takes state upon him in this case. He will not have us serve him and Mammon, Mat. vi. 24. He will not have the heart divided. "
In these days of economic and political uncertainty, it is easy to be distracted.
Our response to this distraction should be one of focus. Focus, like David on ONE thing, that we may dwell in Gods presence, continually. Not just because we benefit from doing so, but that God requires it.
Does our Sovreign God have the "whole bent and sway of our souls", is there any "halting" in our submission and worship of our Holy God?
Note: I would highly recommend you read Sibbe's entire piece. You can find it at the following: http://www.thirdmill.org/newfiles/ric_sibbes/ric_sibbes.breathing.html
Sunday, July 5, 2009
Conditions That Prove Genuine Saving Faith
(By John MacArthur)
The other day we looked at seven common conditions or tests that don't necessarily prove or disprove the existence of saving faith.
What then are the marks of genuine saving faith? Are there some reliable tests from the Word of God that enable us to know for certain whether one's faith is real? Thankfully there are at least nine biblical criteria for examining the genuineness of saving faith.
Nine conditions that prove genuine saving faith.
1. Love for God
First of all a deep and abiding love for God is one of the supreme evidences of genuine saving faith. This gets to the heart of the issue. Romans 8:7 says "the carnal mind is enmity [hostility, hatred] against God; for it is not subject to the law of God, nor indeed can be." Thus, if a man's heart is at enmity with God there is no basis for assuming the presence of saving faith. Those who are truly saved love God, but those who are not truly saved resent God and His sovereignty. Internally they are rebellious toward God and His plan for their life. But the regenerate person is set to love the Lord with all his heart, soul, mind, and strength. His delight is in the infinite excellencies of God. God is the first and highest affection of his renewed soul. God has become his chief happiness and source of satisfaction. He seeks after God and thirsts for the living God.
By the way, we must be careful to distinguish the difference between that kind of true love for God that seeks His glory from the kind of self-serving love that sees God primarily as a means of personal fulfillment and gain. True saving faith doesn't believe in Christ so that Christ will make one happy. The heart that truly loves God desires to please God and glorify Him. Jesus taught that if someone loved their father and mother more than they loved Christ, they were not worthy of Him. In Matthew 10:37-39 Jesus put it like this: "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. "And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it." (Matthew 10:37-39)
The question then is this: Do you love God? Do you love His nature? Do you love His glory? Do you love His name? Do you love His kingdom? Do you love His holiness? Do you love His will? Is your heart lifted when you sing His praises-because you love Him? Supreme love for God is decisive evidence of true faith.
2. Repentance from Sin
A proper love for God necessarily involves a hatred for sin that leads to repentance. That should be obvious. Who wouldn't understand that? If we truly love someone we seek their best interests. Their well being is our greatest concern. If a man says to his wife, "I love you but I could care less what happens to you," we would rightly question his love for her. True love seeks the highest good of its object. If we say that we love God, then we will hate whatever is an offense to Him. Sin blasphemes God. Sin curses God. Sin seeks to destroy God's work and His kingdom. Sin killed His Son. So when someone says, "I love God, but I tolerate sin," then there is every reason to question the genuineness of his love for God. One cannot love God without hating that which is set to destroy Him. True love for God will therefore manifest itself through confession and repentance. The man who loves God will be grieved over his sin and will want to confess it to God and forsake it.
In examining our faith we should ask: "Do I have a settled conviction concerning the evil of all sin? Does sin appear to me as the evil and bitter thing that it really is? Does conviction of sin increase in me as I walk with Christ? Do I hate it not primarily because it is ruinous to my own soul or because it is an offense to the God I love? Does the sin itself grieve me or am I only grieved over the consequences of my sin. What grieves me most-my misfortune or my sin? Do my sins appear to me as many, frequent and aggravated? Do I find myself grieved over my own sin more than the sins of others?" Genuine saving faith loves God and hates what He hates, which is sin. That attitude results in real repentance.
3. Genuine Humility
Saving faith is manifested through genuine humility. Jesus said blessed are those who are poor in spirit, and those who mourn [their sin], and those who are meek, and those who hunger and thirst for righteousness (Matthew 5:3-6)-all marks of humility. In Matthew 18 Jesus said that "unless you are converted and become as little children, you will by no means enter the kingdom of heaven" (Matthew 18:3). True saving faith comes as a little child-humble and dependent. It is not the man who is full of himself who is saved, but the man who denies himself, takes up his cross daily and follows Christ (Matthew 16:24).
In the Old Testament we see that the Lord receives those who come with a broken and contrite spirit (Psalm 34:18; 51:17; Isaiah 57:15; 66:2). James wrote: "God resists the proud, But gives grace to the humble" (James 4:6). We must come as the prodigal son, broken and humble. Remember what he said to his father-"Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son" (Luke 15:21). Those possessing genuine saving faith do not come boastfully to God with their religious achievements or spiritual accomplishments in hand. They come empty-handed in genuine humility.
4. Devotion to God's Glory
True saving faith is manifested by a devotion to God's glory. Whatever believers do, whether they eat or drink, their desire is to see God glorified. Christians do what they do because they want to bring glory to God.
Without question Christians fail in each of these areas, but the direction of a Christian's life is to love God, hate sin, to live in humility and self-denial, recognizing his unworthiness and being devoted to the glory of God. It is not the perfection of one's life but the direction of a life that provides evidence of regeneration.
5. Continual Prayer
Humble, submissive, believing prayer is mark of true faith. We cry "Abba, Father" because the Spirit within us prompts that cry. Jonathan Edwards once preached a sermon titled, "Hypocrites are Deficient in the Duty of Secret Prayer." It's true. Hypocrites may pray publicly, because that's what hypocrites want to do. Their desire is to impress people-but they are deficient in the duty of secret prayer. True believers have a personal and private prayer life with God. They regularly seek communion with God through prayer.
6. Selfless Love
An important characteristic of genuine saving faith is selfless love. James wrote, "If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well" (James 2:8). John wrote, "Whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?" (1 John 3:17). If you love God you will not only hate what offends Him, but you will love those whom He loves. "We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death" (1 John 3:14). And why do we love God and love others? Because this is the believer's response to His love for us. "We love Him because He first loved us" (1 John 4:19). Jesus said we will know that we are His disciples by our love for each other (John 13:35).
7. Seperation from the World
Positively, believers are marked by a love for God and for fellow believers. Negatively, the Christian is characterized by the absence of love for the world. True believers are not those who are ruled by worldly affections, but their affection and devotion is toward God and His kingdom.
In 1 Corinthians 2:12 Paul wrote that "we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God." In 1 John 2:15 we read: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." (1 John 2:15). True saving faith separates one from the pursuits of this world--not perfectly, as we all fail in these areas, but the direction of a believer's life is upward. He feels the pull of heaven on his soul. Christians are those whom God has delivered from the power of darkness and conveyed into the kingdom of His Son. The believer is marked by the absence of love or enslavement to the satanically controlled world system (Ephesians 2:1-3; Colossians 1:13; James 4:4).
8. Spiritual Growth
True believers grow. When God begins a true work of salvation in a person, He finishes and perfects that work. Paul expressed that assurance when he wrote in Philippians 1:6, "being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ."
If you are a true Christian, you are going to be growing-and that means you are going to be more and more like Christ. Life produces itself. If you're alive you are going to grow, there's no other way. You'll improve. You'll increase. The Spirit will move you from one level of glory to the next. So examine your life. Do you see spiritual growth? Do you see the decreasing frequency of sin? Is there an increasing pattern of righteousness and devotion to God?
9. Obedience
Obedient living is not one of the optional tracks given for believers to walk. All true believers are called to a life of obedience. Jesus taught that every branch that abides in Him bears fruit (John 15:1-8). Paul wrote that believers "are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them" (Ephesians 2:10). That speaks of obedience. We are saved unto the obedience of faith (see 1 Peter 1:2).
How can we know our faith is genuine? Examine your life in the light of God's Word. Do you see these characteristics in your life? Do you have a love for God, hatred for sin, humility, devotion to God's glory, a pattern of personal and private prayer, selfless love, separation from the world, the evidence of spiritual growth and obedience. These are the real evidences of genuine saving faith.
The other day we looked at seven common conditions or tests that don't necessarily prove or disprove the existence of saving faith.
What then are the marks of genuine saving faith? Are there some reliable tests from the Word of God that enable us to know for certain whether one's faith is real? Thankfully there are at least nine biblical criteria for examining the genuineness of saving faith.
Nine conditions that prove genuine saving faith.
1. Love for God
First of all a deep and abiding love for God is one of the supreme evidences of genuine saving faith. This gets to the heart of the issue. Romans 8:7 says "the carnal mind is enmity [hostility, hatred] against God; for it is not subject to the law of God, nor indeed can be." Thus, if a man's heart is at enmity with God there is no basis for assuming the presence of saving faith. Those who are truly saved love God, but those who are not truly saved resent God and His sovereignty. Internally they are rebellious toward God and His plan for their life. But the regenerate person is set to love the Lord with all his heart, soul, mind, and strength. His delight is in the infinite excellencies of God. God is the first and highest affection of his renewed soul. God has become his chief happiness and source of satisfaction. He seeks after God and thirsts for the living God.
By the way, we must be careful to distinguish the difference between that kind of true love for God that seeks His glory from the kind of self-serving love that sees God primarily as a means of personal fulfillment and gain. True saving faith doesn't believe in Christ so that Christ will make one happy. The heart that truly loves God desires to please God and glorify Him. Jesus taught that if someone loved their father and mother more than they loved Christ, they were not worthy of Him. In Matthew 10:37-39 Jesus put it like this: "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. "And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it." (Matthew 10:37-39)
The question then is this: Do you love God? Do you love His nature? Do you love His glory? Do you love His name? Do you love His kingdom? Do you love His holiness? Do you love His will? Is your heart lifted when you sing His praises-because you love Him? Supreme love for God is decisive evidence of true faith.
2. Repentance from Sin
A proper love for God necessarily involves a hatred for sin that leads to repentance. That should be obvious. Who wouldn't understand that? If we truly love someone we seek their best interests. Their well being is our greatest concern. If a man says to his wife, "I love you but I could care less what happens to you," we would rightly question his love for her. True love seeks the highest good of its object. If we say that we love God, then we will hate whatever is an offense to Him. Sin blasphemes God. Sin curses God. Sin seeks to destroy God's work and His kingdom. Sin killed His Son. So when someone says, "I love God, but I tolerate sin," then there is every reason to question the genuineness of his love for God. One cannot love God without hating that which is set to destroy Him. True love for God will therefore manifest itself through confession and repentance. The man who loves God will be grieved over his sin and will want to confess it to God and forsake it.
In examining our faith we should ask: "Do I have a settled conviction concerning the evil of all sin? Does sin appear to me as the evil and bitter thing that it really is? Does conviction of sin increase in me as I walk with Christ? Do I hate it not primarily because it is ruinous to my own soul or because it is an offense to the God I love? Does the sin itself grieve me or am I only grieved over the consequences of my sin. What grieves me most-my misfortune or my sin? Do my sins appear to me as many, frequent and aggravated? Do I find myself grieved over my own sin more than the sins of others?" Genuine saving faith loves God and hates what He hates, which is sin. That attitude results in real repentance.
3. Genuine Humility
Saving faith is manifested through genuine humility. Jesus said blessed are those who are poor in spirit, and those who mourn [their sin], and those who are meek, and those who hunger and thirst for righteousness (Matthew 5:3-6)-all marks of humility. In Matthew 18 Jesus said that "unless you are converted and become as little children, you will by no means enter the kingdom of heaven" (Matthew 18:3). True saving faith comes as a little child-humble and dependent. It is not the man who is full of himself who is saved, but the man who denies himself, takes up his cross daily and follows Christ (Matthew 16:24).
In the Old Testament we see that the Lord receives those who come with a broken and contrite spirit (Psalm 34:18; 51:17; Isaiah 57:15; 66:2). James wrote: "God resists the proud, But gives grace to the humble" (James 4:6). We must come as the prodigal son, broken and humble. Remember what he said to his father-"Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son" (Luke 15:21). Those possessing genuine saving faith do not come boastfully to God with their religious achievements or spiritual accomplishments in hand. They come empty-handed in genuine humility.
4. Devotion to God's Glory
True saving faith is manifested by a devotion to God's glory. Whatever believers do, whether they eat or drink, their desire is to see God glorified. Christians do what they do because they want to bring glory to God.
Without question Christians fail in each of these areas, but the direction of a Christian's life is to love God, hate sin, to live in humility and self-denial, recognizing his unworthiness and being devoted to the glory of God. It is not the perfection of one's life but the direction of a life that provides evidence of regeneration.
5. Continual Prayer
Humble, submissive, believing prayer is mark of true faith. We cry "Abba, Father" because the Spirit within us prompts that cry. Jonathan Edwards once preached a sermon titled, "Hypocrites are Deficient in the Duty of Secret Prayer." It's true. Hypocrites may pray publicly, because that's what hypocrites want to do. Their desire is to impress people-but they are deficient in the duty of secret prayer. True believers have a personal and private prayer life with God. They regularly seek communion with God through prayer.
6. Selfless Love
An important characteristic of genuine saving faith is selfless love. James wrote, "If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well" (James 2:8). John wrote, "Whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?" (1 John 3:17). If you love God you will not only hate what offends Him, but you will love those whom He loves. "We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death" (1 John 3:14). And why do we love God and love others? Because this is the believer's response to His love for us. "We love Him because He first loved us" (1 John 4:19). Jesus said we will know that we are His disciples by our love for each other (John 13:35).
7. Seperation from the World
Positively, believers are marked by a love for God and for fellow believers. Negatively, the Christian is characterized by the absence of love for the world. True believers are not those who are ruled by worldly affections, but their affection and devotion is toward God and His kingdom.
In 1 Corinthians 2:12 Paul wrote that "we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God." In 1 John 2:15 we read: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." (1 John 2:15). True saving faith separates one from the pursuits of this world--not perfectly, as we all fail in these areas, but the direction of a believer's life is upward. He feels the pull of heaven on his soul. Christians are those whom God has delivered from the power of darkness and conveyed into the kingdom of His Son. The believer is marked by the absence of love or enslavement to the satanically controlled world system (Ephesians 2:1-3; Colossians 1:13; James 4:4).
8. Spiritual Growth
True believers grow. When God begins a true work of salvation in a person, He finishes and perfects that work. Paul expressed that assurance when he wrote in Philippians 1:6, "being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ."
If you are a true Christian, you are going to be growing-and that means you are going to be more and more like Christ. Life produces itself. If you're alive you are going to grow, there's no other way. You'll improve. You'll increase. The Spirit will move you from one level of glory to the next. So examine your life. Do you see spiritual growth? Do you see the decreasing frequency of sin? Is there an increasing pattern of righteousness and devotion to God?
9. Obedience
Obedient living is not one of the optional tracks given for believers to walk. All true believers are called to a life of obedience. Jesus taught that every branch that abides in Him bears fruit (John 15:1-8). Paul wrote that believers "are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them" (Ephesians 2:10). That speaks of obedience. We are saved unto the obedience of faith (see 1 Peter 1:2).
How can we know our faith is genuine? Examine your life in the light of God's Word. Do you see these characteristics in your life? Do you have a love for God, hatred for sin, humility, devotion to God's glory, a pattern of personal and private prayer, selfless love, separation from the world, the evidence of spiritual growth and obedience. These are the real evidences of genuine saving faith.
Friday, July 3, 2009
Marks of Saving Faith
(By John MacArthur)
What kinds of things do and do not prove the genuineness of saving faith?
Churches today are filled with people who hold to a faith that does not save. James referred to this as a "dead faith"-meaning a mere empty profession (James 2:17, 20, 26). Paul wrote to the people in the church at Corinth to test or examine themselves to see if they were truly in the faith (2 Corinthians 13:5). As important as it was in Paul's day, how much more important it is for people in our churches today to put their faith to the test and to make sure they have not been deceived.
But where do we start? By what criteria do we determine true from empty faith? What are the distinguishing marks of genuine saving faith? Surprisingly, there are a number of popular standards or tests that really don't prove the genuineness of one's faith one way or the other. So before we look at the tests that prove genuine faith, let's take a look at some popular tests that neither prove nor disprove the genuineness of one's faith.
Here is a list of seven conditions that do not prove or disprove the genuineness of saving faith. One can be a Christian and possess these things or one may not be a Christian at all and still possess them. While they don't prove or disprove one's faith, they're important to know and understand so you will not be deceived.
Seven conditions that do not prove or disprove genuine saving faith.
1. Visible Morality
There are some people who just seem to be good people. They can be religious, moral, honest, and forthright [trustworthy] in their dealings with people. They may seem to be grateful, loving, kind and tenderhearted toward others. They have visible virtues and an external morality. The Pharisees of Jesus day rested on visible morality for their hope and yet some of Christ's harshest words were directed at them for this very thing.
Many who possess visible morality know nothing of sincere love for God. Whatever good works they appear to possess, they know nothing of serving the true God and living for His glory. Whatever the person does or leaves undone does not involve God. They're honest in their dealings with everyone-but God. They won't rob anyone-but God. They're thankful and loyal to everyone-but God. They speak contemptuously and reproachfully of no one-but God. They have good relationships with everyone-but God. They are like the rich young ruler who said, "All these things [conditions] have I kept, what do I lack?" Their focus is on visible morality, but that visible morality doesn't necessarily mean salvation. Jesus told one of the Pharisees "you must be born again" (John 3:6), not "you must put on an external morality." People can "clean up their act" by reformation rather than regeneration-so reformation in itself is not a mark of saving faith.
2. Intellectual Knowledge
Another condition that can be misleading is intellectual knowledge. People can possess an intellectual understanding and knowledge of the truth and yet not be saved. While the knowledge of the truth is necessary for salvation, and visible morality is a fruit of salvation, neither of these conditions by themselves translate into true saving faith. People can know all about God, all about Jesus, who He was, that He came into the world, that He died on the cross, that He rose again, that He's coming again, and even many details about the life of Christ-and still turn their backs on Him.
That's what the writer of Hebrews was warning against in Hebrews 6:4-6. There were people in the church who knew all about God and understood gospel truths. They even had a measure of experience with gospel truth. They'd seen the ministry of the Holy Spirit at work in people's lives-and yet knowing all of that, they stood in grave danger of turning away and rejecting Christ.
In Hebrews 10 the writer warns this kind of man that he is treading underfoot the blood of Christ by not believing what he knows to be true. There are many people who know the Scriptures but are on their way to hell! A man cannot be saved without the knowledge of the truth, but possessing that knowledge alone does not save.
3. Religious Involvement
Religious involvement is not necessarily a proof of true faith. According to Paul there are people who possess an outward form (a mere external appearance) of godliness but who have denied the power of it. They have an empty form of religion. Jesus illustrated this when He told of the virgins in Matthew 25. They waited and waited and waited for the coming of the bridegroom, who is Christ. And even though they waited a long time, when He came they didn't go in. They had everything together except the oil in their lamps. That which was most necessary was missing. The oil is probably emblematic of the new life; the indwelling of the Holy Spirit. They weren't regenerate. They had religious involvement but were not regenerate. A person can be visibly moral, know the truth, be religiously involved, and yet not possess genuine saving faith.
4. Active Ministry
It is possible to have an active and even a public ministry, and yet not possess genuine saving faith. Balaam was a prophet who turned out to be false (Deuteronomy 23:3-6). Saul of Tarsus (later becoming the apostle Paul) thought he was serving God by killing Christians. Judas was a public preacher and one of the twelve disciples of Christ-but he was an apostate. In Matthew 7:22-23 Jesus said, "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'" Those whom Jesus spoke of had been involved in active and public ministry-but Jesus said he never knew them. Sobering words indeed.
5. Conviction of Sin
By itself, even conviction of sin is not a proof of salvation. Our world is filled with guilt-ridden people. Many even feel badly about their sin. Felix trembled under conviction at the preaching of the apostle Paul, but he never left his idols or turned to God (Acts 24:24-6). The Holy Spirit works to convict men of sin, righteousness, and of judgment, but many do not respond in true repentance. Some may confess their sins and even abandon the sins they feel guilty about. They say, "I don't like living this way. I want to change." They may amend their ways and yet fall short of genuine saving faith. That's external reformation, not internal regeneration. No degree of conviction of sin is conclusive evidence of saving faith. Even the demons are convicted of their sins-that's why they tremble-but they are not saved.
6. The Feeling of Assurance
Feeling like you are saved is no guarantee you are indeed saved. Someone may say, "Well, I must be a Christian because I feel that I am. I think I am one." But that is faulty reasoning. If thinking one is a Christian is what makes one a Christian, then no one could be deceived. And then, by definition, it would not be possible to be a deceived non-Christian, and that doesn't square with the whole point of Satan's deception. He wants people who are not truly saved to think they are. Satan has deceived multiplied millions of religious people into thinking they are saved even though they are not. They may say to themselves, "God won't condemn me. I feel good about myself. I have assurance. I'm ok." But that doesn't necessarily mean a thing.
7. A Time of Decision
So often people say things like: "Well, I know I'm a Christian, because I remember when I signed the card," or "I remember when I prayed a prayer," or "I remember when I walked the aisle" or "went forward in church." A person may remember exactly when it happened and where they were when "it" happened, but that doesn't necessarily mean anything. Our salvation is not verified by a past moment. Many people have prayed prayers, gone forward in church services, signed cards, gone into prayer rooms, been baptized, and joined churches without ever experiencing genuine saving faith.
These are seven common conditions or tests that don't necessarily prove or disprove the existence of saving faith. What then are the marks of genuine saving faith? Are there some reliable tests from the Word of God that enable us to know for certain whether one's faith is real? Thankfully there are at least nine biblical criteria for examining the genuineness of saving faith.
We'll look at those in tomorrow's post.
What kinds of things do and do not prove the genuineness of saving faith?
Churches today are filled with people who hold to a faith that does not save. James referred to this as a "dead faith"-meaning a mere empty profession (James 2:17, 20, 26). Paul wrote to the people in the church at Corinth to test or examine themselves to see if they were truly in the faith (2 Corinthians 13:5). As important as it was in Paul's day, how much more important it is for people in our churches today to put their faith to the test and to make sure they have not been deceived.
But where do we start? By what criteria do we determine true from empty faith? What are the distinguishing marks of genuine saving faith? Surprisingly, there are a number of popular standards or tests that really don't prove the genuineness of one's faith one way or the other. So before we look at the tests that prove genuine faith, let's take a look at some popular tests that neither prove nor disprove the genuineness of one's faith.
Here is a list of seven conditions that do not prove or disprove the genuineness of saving faith. One can be a Christian and possess these things or one may not be a Christian at all and still possess them. While they don't prove or disprove one's faith, they're important to know and understand so you will not be deceived.
Seven conditions that do not prove or disprove genuine saving faith.
1. Visible Morality
There are some people who just seem to be good people. They can be religious, moral, honest, and forthright [trustworthy] in their dealings with people. They may seem to be grateful, loving, kind and tenderhearted toward others. They have visible virtues and an external morality. The Pharisees of Jesus day rested on visible morality for their hope and yet some of Christ's harshest words were directed at them for this very thing.
Many who possess visible morality know nothing of sincere love for God. Whatever good works they appear to possess, they know nothing of serving the true God and living for His glory. Whatever the person does or leaves undone does not involve God. They're honest in their dealings with everyone-but God. They won't rob anyone-but God. They're thankful and loyal to everyone-but God. They speak contemptuously and reproachfully of no one-but God. They have good relationships with everyone-but God. They are like the rich young ruler who said, "All these things [conditions] have I kept, what do I lack?" Their focus is on visible morality, but that visible morality doesn't necessarily mean salvation. Jesus told one of the Pharisees "you must be born again" (John 3:6), not "you must put on an external morality." People can "clean up their act" by reformation rather than regeneration-so reformation in itself is not a mark of saving faith.
2. Intellectual Knowledge
Another condition that can be misleading is intellectual knowledge. People can possess an intellectual understanding and knowledge of the truth and yet not be saved. While the knowledge of the truth is necessary for salvation, and visible morality is a fruit of salvation, neither of these conditions by themselves translate into true saving faith. People can know all about God, all about Jesus, who He was, that He came into the world, that He died on the cross, that He rose again, that He's coming again, and even many details about the life of Christ-and still turn their backs on Him.
That's what the writer of Hebrews was warning against in Hebrews 6:4-6. There were people in the church who knew all about God and understood gospel truths. They even had a measure of experience with gospel truth. They'd seen the ministry of the Holy Spirit at work in people's lives-and yet knowing all of that, they stood in grave danger of turning away and rejecting Christ.
In Hebrews 10 the writer warns this kind of man that he is treading underfoot the blood of Christ by not believing what he knows to be true. There are many people who know the Scriptures but are on their way to hell! A man cannot be saved without the knowledge of the truth, but possessing that knowledge alone does not save.
3. Religious Involvement
Religious involvement is not necessarily a proof of true faith. According to Paul there are people who possess an outward form (a mere external appearance) of godliness but who have denied the power of it. They have an empty form of religion. Jesus illustrated this when He told of the virgins in Matthew 25. They waited and waited and waited for the coming of the bridegroom, who is Christ. And even though they waited a long time, when He came they didn't go in. They had everything together except the oil in their lamps. That which was most necessary was missing. The oil is probably emblematic of the new life; the indwelling of the Holy Spirit. They weren't regenerate. They had religious involvement but were not regenerate. A person can be visibly moral, know the truth, be religiously involved, and yet not possess genuine saving faith.
4. Active Ministry
It is possible to have an active and even a public ministry, and yet not possess genuine saving faith. Balaam was a prophet who turned out to be false (Deuteronomy 23:3-6). Saul of Tarsus (later becoming the apostle Paul) thought he was serving God by killing Christians. Judas was a public preacher and one of the twelve disciples of Christ-but he was an apostate. In Matthew 7:22-23 Jesus said, "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'" Those whom Jesus spoke of had been involved in active and public ministry-but Jesus said he never knew them. Sobering words indeed.
5. Conviction of Sin
By itself, even conviction of sin is not a proof of salvation. Our world is filled with guilt-ridden people. Many even feel badly about their sin. Felix trembled under conviction at the preaching of the apostle Paul, but he never left his idols or turned to God (Acts 24:24-6). The Holy Spirit works to convict men of sin, righteousness, and of judgment, but many do not respond in true repentance. Some may confess their sins and even abandon the sins they feel guilty about. They say, "I don't like living this way. I want to change." They may amend their ways and yet fall short of genuine saving faith. That's external reformation, not internal regeneration. No degree of conviction of sin is conclusive evidence of saving faith. Even the demons are convicted of their sins-that's why they tremble-but they are not saved.
6. The Feeling of Assurance
Feeling like you are saved is no guarantee you are indeed saved. Someone may say, "Well, I must be a Christian because I feel that I am. I think I am one." But that is faulty reasoning. If thinking one is a Christian is what makes one a Christian, then no one could be deceived. And then, by definition, it would not be possible to be a deceived non-Christian, and that doesn't square with the whole point of Satan's deception. He wants people who are not truly saved to think they are. Satan has deceived multiplied millions of religious people into thinking they are saved even though they are not. They may say to themselves, "God won't condemn me. I feel good about myself. I have assurance. I'm ok." But that doesn't necessarily mean a thing.
7. A Time of Decision
So often people say things like: "Well, I know I'm a Christian, because I remember when I signed the card," or "I remember when I prayed a prayer," or "I remember when I walked the aisle" or "went forward in church." A person may remember exactly when it happened and where they were when "it" happened, but that doesn't necessarily mean anything. Our salvation is not verified by a past moment. Many people have prayed prayers, gone forward in church services, signed cards, gone into prayer rooms, been baptized, and joined churches without ever experiencing genuine saving faith.
These are seven common conditions or tests that don't necessarily prove or disprove the existence of saving faith. What then are the marks of genuine saving faith? Are there some reliable tests from the Word of God that enable us to know for certain whether one's faith is real? Thankfully there are at least nine biblical criteria for examining the genuineness of saving faith.
We'll look at those in tomorrow's post.
Wednesday, July 1, 2009
GA denys request for study group on Deaconesses
y a margin of fewer than 20 votes, the PCA’s General Assembly (GA) voted this afternoon against adopting overtures that would form a study committee to examine women’s roles in the denomination. The vote was 427 in favor and 446 opposed.
Earlier in the week, the GA’s Overtures Committee had recommended that the Assembly reject Overtures 5 and 10—which called for a study committee to be formed to craft a pastoral letter to churches on the issue. (Last year, a similar overture was rejected.)
According to Overtures 5 and 10, “the PCA has struggled with the question of how women in the local church are to exercise their God-given gifts within the framework of the Book of Church Order (BCO).” Additionally, “many PCA churches are uncertain about how to use appropriately God’s gifts among the many capable women within the membership of those churches.”
But David Coffin, speaking this afternoon for the Overtures Committee’s report, disagreed. “The study committee won’t accomplish the goal of creating unity,” he said. “I fear guidance [on this issue] could lead to a tyranny of the majority. The lower courts tend to take study committee [findings] as authority—which would mess with our constitutional order and undermine the integrity of the courts.”The topic inspired spirited debate on the floor of the Assembly.
George Robertson of Savannah River Presbytery spoke from the floor in favor of forming a study committee. “Clearly this is a problem in our church—at least a perceived problem. Writing this pastoral letter would send a message that we affirm and love [women].” He recalled a similar situation previously when the PCA formed a study committee to study race relations.
Speaking on behalf of the minority report, former GA moderator E.J. Nusbaum said, “We don’t have clear direction in our constitution on this issue. A study committee would provide clarity, diffuse controversy, relieve tension, and promote unity in the church.”
A number of prominent PCA leaders had joined the Overture Committee’s (OC) minority report in support of the study committee. In addition to Nusbaum, they included Covenant Theological Seminary president Bryan Chapell; current GA moderator Brad Bradley; Dan Carrell, chairman of the GA’s Committee on Constitutional Business; and Greg Thompson, pastor of Trinity Presbyterian Church in Charlottesville, Va.
Citing the fact that four of the 13 overtures submitted to the OC this year dealt with issues related to the roles of women, the minority report said, “Clear differences exist among us. … A pastoral letter [would] allow us to listen to one another without winners and losers in a legislative or judicial process. Such pastoral care is good for our fidelity to Scripture and to each other.”
But after one hour of debate, the commissioners voted to reject the minority report.
Overtures Committee Says Women’s Roles Have Already Been StudiedOn Monday, the Overtures Committee explained its reasoning, saying, “Unlike most issues for which past General Assemblies have erected study committees, the question of the role of women in the Church is not a new or unstudied issue. As such, the proposed study committee is unlikely to break new ground or shed new insights.”
The report went on to say, “Many of the speeches offered before the Overtures Committee in support of Overture 10 argued that there is a need to ‘settle this issue.’ But, by definition, the report of such a committee, whether as a pastoral letter or in some other form, would have no binding Constitutional authority. … The best way to address the concerns of those raising these questions is to allow individuals, sessions, and presbyteries to continue to study and interact on these matters.”
OC study committee opponents were also concerned that its formation would exacerbate differences within the denomination rather than develop unity. “If the committee did come to consensus at a level of specificity, the tendency among some will be to treat those conclusions as binding, at least in some sense,” said the committee report. “That, in turn, would have the effect of elevating any conclusions from the report of the study committee to a level that is de facto on par with the Constitution, but without Constitutional process. This, too, will elevate tensions, rather than bringing about unity.” Yesterday, Tim Keller, pastor of Redeemer Presbyterian Church in New York City, and Ligon Duncan, pastor of First Presbyterian Church in Jackson, Miss., conducted a well-attended seminar on women’s roles in the church. Some 600 people overflowed into the 450-seat ballroom, with many sitting on the floor and standing around the walls.
Earlier in the week, the GA’s Overtures Committee had recommended that the Assembly reject Overtures 5 and 10—which called for a study committee to be formed to craft a pastoral letter to churches on the issue. (Last year, a similar overture was rejected.)
According to Overtures 5 and 10, “the PCA has struggled with the question of how women in the local church are to exercise their God-given gifts within the framework of the Book of Church Order (BCO).” Additionally, “many PCA churches are uncertain about how to use appropriately God’s gifts among the many capable women within the membership of those churches.”
But David Coffin, speaking this afternoon for the Overtures Committee’s report, disagreed. “The study committee won’t accomplish the goal of creating unity,” he said. “I fear guidance [on this issue] could lead to a tyranny of the majority. The lower courts tend to take study committee [findings] as authority—which would mess with our constitutional order and undermine the integrity of the courts.”The topic inspired spirited debate on the floor of the Assembly.
George Robertson of Savannah River Presbytery spoke from the floor in favor of forming a study committee. “Clearly this is a problem in our church—at least a perceived problem. Writing this pastoral letter would send a message that we affirm and love [women].” He recalled a similar situation previously when the PCA formed a study committee to study race relations.
Speaking on behalf of the minority report, former GA moderator E.J. Nusbaum said, “We don’t have clear direction in our constitution on this issue. A study committee would provide clarity, diffuse controversy, relieve tension, and promote unity in the church.”
A number of prominent PCA leaders had joined the Overture Committee’s (OC) minority report in support of the study committee. In addition to Nusbaum, they included Covenant Theological Seminary president Bryan Chapell; current GA moderator Brad Bradley; Dan Carrell, chairman of the GA’s Committee on Constitutional Business; and Greg Thompson, pastor of Trinity Presbyterian Church in Charlottesville, Va.
Citing the fact that four of the 13 overtures submitted to the OC this year dealt with issues related to the roles of women, the minority report said, “Clear differences exist among us. … A pastoral letter [would] allow us to listen to one another without winners and losers in a legislative or judicial process. Such pastoral care is good for our fidelity to Scripture and to each other.”
But after one hour of debate, the commissioners voted to reject the minority report.
Overtures Committee Says Women’s Roles Have Already Been StudiedOn Monday, the Overtures Committee explained its reasoning, saying, “Unlike most issues for which past General Assemblies have erected study committees, the question of the role of women in the Church is not a new or unstudied issue. As such, the proposed study committee is unlikely to break new ground or shed new insights.”
The report went on to say, “Many of the speeches offered before the Overtures Committee in support of Overture 10 argued that there is a need to ‘settle this issue.’ But, by definition, the report of such a committee, whether as a pastoral letter or in some other form, would have no binding Constitutional authority. … The best way to address the concerns of those raising these questions is to allow individuals, sessions, and presbyteries to continue to study and interact on these matters.”
OC study committee opponents were also concerned that its formation would exacerbate differences within the denomination rather than develop unity. “If the committee did come to consensus at a level of specificity, the tendency among some will be to treat those conclusions as binding, at least in some sense,” said the committee report. “That, in turn, would have the effect of elevating any conclusions from the report of the study committee to a level that is de facto on par with the Constitution, but without Constitutional process. This, too, will elevate tensions, rather than bringing about unity.” Yesterday, Tim Keller, pastor of Redeemer Presbyterian Church in New York City, and Ligon Duncan, pastor of First Presbyterian Church in Jackson, Miss., conducted a well-attended seminar on women’s roles in the church. Some 600 people overflowed into the 450-seat ballroom, with many sitting on the floor and standing around the walls.
Tuesday, June 30, 2009
Back on Line
After a short hiatus, we're back on-line. Hopefully this new guy will be as good as the old guy.
Thursday, May 22, 2008
36th PCA General Assembly- June 10-13, 2008
The 36th PCA General Assembly will be held in Dallas, TX, June 10-13, 2008.
For complete info on everything from the golf tournament to the seminars, check out their website.
http://www.pcaac.org/GeneralAssembly/2008.htm
Plan now to attend and enjoy this time of fun, fellowship and teaching.
For complete info on everything from the golf tournament to the seminars, check out their website.
http://www.pcaac.org/GeneralAssembly/2008.htm
Plan now to attend and enjoy this time of fun, fellowship and teaching.
Saturday, May 17, 2008
The Aquila Report
There is a new website up that will keep updates on a regular basis on the PCA. See here. This has long been a desideratum. It is good to see that Dominic Aquila and Don Clements are going to keep us up to date.
A New Web Magazine for PCA News and Information
The Aquila Report is a new and independent web magazine for news and information for, of and about the Presbyterian Church in America and other churches in the Reformed community. The editor, Dominic Aquila, is a PCA minister and president of New Geneva Theological Seminary in Colorado Springs, Colo. He was moderator of the 34th PCA General Assembly (2006), the founding editor of the former PCANews.com, and past editor of the Byfaithonline Newsletter. Don Clements, also a PCA minister, is overseeing the business and marketing functions of The Aquila Report.
In The Aquila Report you will find current news and information about churches, people and events in the PCA and other churches. There will also be articles addressing issues of interest to the church. Watch for other features that will be introduced over time that will enhance your visits to this web magazine. There is an email address listed on the website.
HT: Green Baggins
Saturday, April 12, 2008
Servants Not Spectators
This is from Tim Goerz:
Servants Not Spectators
Servants Not Spectators
April 10th, 2008
I have often spoken out against all the pragmatic and “seeker-sensitive” approaches to contemporary worship because they tend to diminish the proper place of preaching and replace it with quasi-spiritual forms of sheer entertainment (music, comedy, drama, and whatnot). Any trend that threatens the centrality of God’s Word in our corporate worship is a dangerous trend.
But one of the most disturbing side effects of the seeker-sensitive fad is something I haven’t said as much about: When one of the main aims of a ministry philosophy is to keep people entertained, church members inevitably become mere spectators. The architects of the modern megachurches admit that they have deliberately redesigned the worship service in order to make as few demands as possible on the person in the pew. After all, they don’t want the “unchurched” to be intimidated by appeals for personal involvement in ministry. That’s the very opposite of “seeker sensitivity.”
Such thinking is spiritually deadly. Christianity is not a spectator sport. Practically the worst thing any churchgoer can do is be a hearer but not a doer (James 1:22-25). Christ himself pronounced doom on religious people who want to be mere bystanders (Matthew 7:26-27).
Something is seriously wrong in a church where the staff does all the “ministry” and people are made to feel comfortable as mere observers. One of the pastor’s main duties is to equip the saints to do the work of the ministry (Eph. 4:12). Every believer is called to be a minister of some sort, with each of us using the unique gifts given us by God for the edification of the whole church (Rom. 12:6-8).
That’s why Scripture portrays the church as a body—an organism with many organs (1 Corinthians 12:14), where each member has a unique role (vv. 15-25), and all contribute something important to the life of the body. “And if one member suffers, all the members suffer with it” (v. 26).
I can’t read that verse without thinking of Dizzy Dean. He was a Hall-of-Fame baseball pitcher, whose career peaked in the 1930s. His 1934 season has never been excelled by any pitcher in history. Dean won thirty games that year, a feat that hasn’t been repeated since (though Dizzy himself came close, winning 28 games the following year). But in the 1937 All-Star game, he took a hard line drive off his toe, and the toe was broken. It should not have been a career-ending injury, but Dean was rushed back into the lineup before the fracture was completely healed, and he pitched several games favoring the sore toe. That led to an unnatural delivery that seriously injured his pitching arm. The arm never fully recovered. Dizzy Dean’s major-league career was essentially over in four years.
Something similar happens in any church where there are non-functioning members. The active members of the body become overextended, and the effectiveness of the whole body suffers greatly. Even the most insignificant member, like a toe, is designed to play a vital role.
That truth has been one of the main foundations of my approach to ministry for many years. When I first became pastor of Grace Community Church in 1969, I taught a series on Ephesians, and we spent a great deal of time studying the principle of Ephesians 4:11—that the pastor’s duty is to equip the saints, and it is their duty to shoulder the work of the ministry.
That title perfectly summarized what has made Grace Church unique for all these years. Nowadays we have several thousand ministers, but the principle is still the same. Everyone is expected and encouraged to be involved in active ministry. Almost no one in our church would ever view ministry as the exclusive domain of professional clergy. If you want to be comfortable as a mere spectator, Grace Church is not the church for you.
I am not making a case for egalitarianism. Much less would I argue against the need for full-time vocational pastors who devote their whole lives to prayer, the study of the Word of God, and the training and equipping of the saints (cf. Acts 6:4; 1 Timothy 4:14-15; 5:17). The church needs leaders, and God has specifically called men to leadership and set them in places of authority in the church (cf. Hebrews 13:7, 17).
But the New Testament pattern is clear and inescapable: Every Christian is gifted and called to ministry. The spiritual gifts we are given are not for our own sake, but for the benefit of the whole body (1 Corinthians 12:4-7). “Having then gifts differing according to the grace that is given to us, let us use them” (Romans 12:6, emphasis added).
In my experience, it is not difficult to motivate gifted people to minister. The gift of mercy, for example, might practically be defined as the desire combined with the ability to show mercy. A person truly gifted to teach wants to teach. All the average person needs is encouragement and opportunities to employ his or her gifts. If faithful leaders properly train, equip, and guide people to the right ministry opportunities, the church will flourish.
If you are a church leader, I hope you have embraced your duty to equip people for ministry. It is, after all, one of your main duties—if not the single most important task for leaders in today’s church.
If you’re a lay person, I hope you’ll find a place where you can use your gift in the work of the ministry. Maybe you’ll be used by the Lord to start an epidemic of lay ministry in your congregation.
Tuesday, February 26, 2008
Reformed Congregational Fellowship
This is the web site for the Reformed Congregational Fellowship. If you click on "Conferences" you will get the program for this year's conference, but you can hear the audio presentations for previous conferences.
http://www.reformedcongregational.org/
Thanks to David Williams for the information!
http://www.reformedcongregation
Thanks to David Williams for the information!
Friday, January 25, 2008
Westminster Shorter Catechism Audio Online
Thanks to Andrew Webb for the information:
Andrew writes, "I want to recommend a wonderful resource being made available by Immanuel Presbyterian Church, an Old School Presbyterian congregation in Norfolk, VA. Immanuel is making the entire Westminster Shorter Catechism available for download in high quality MP3 format. While this is not the first time the WSC has been recorded, this is the most professional version of it I have heard to date. This is a wonderful resource to make available to the members of your congregation, particularly so they can practice the catechism as they drive to and from work."
Andrew writes, "I want to recommend a wonderful resource being made available by Immanuel Presbyterian Church, an Old School Presbyterian congregation in Norfolk, VA. Immanuel is making the entire Westminster Shorter Catechism available for download in high quality MP3 format. While this is not the first time the WSC has been recorded, this is the most professional version of it I have heard to date. This is a wonderful resource to make available to the members of your congregation, particularly so they can practice the catechism as they drive to and from work."
Monday, January 14, 2008
A Reformed Dream
This is an essay that Dr. Robert Godfrey (President and Professor of Church History at Westminster Seminary California) wrote in 2005. It has resurfaced and has been mentioned on a number of blogs lately. This is a great article! Click here - A Reformed Dream.
Saturday, January 5, 2008
Daily Confession
I ran across this blog a couple of weeks ago and felt today to post it in the event others may be interested in reading it. The author posts readings from the Reformed Confessions: Belgic Confession, Heidelberg Catechism, Canons of Dordt, Westminster Confession, Larger Catechism, Shorter Catechism, and the Children’s Catechism. You can subscribe via email or RSS and you will receive a reading from one of the above on a daily basis - for example:
At the end of the year readers will have read entirely through each of them.
Here is the link: Daily Confession
| Week 1 | Tue Jan 1 | Shorter Catechism, Q1-3 |
| Wed Jan 2 | Belgic Confession, A1-3 | |
| Thu Jan 3 | Larger Catechism, Q1-5 | |
| Fri Jan 4 | Westminster Confession, 1.1-1.3 | |
| Sat Jan 5 | Canons of Dordt, Head 1, A1-2 | |
| Sun Jan 6 | Heidelberg, Lord’s Day 1 | |
| Mon Jan 7 | Children’s Catechism, Q1-5 |
At the end of the year readers will have read entirely through each of them.
Here is the link: Daily Confession
Wednesday, January 2, 2008
The Westminster Assembly Project
January 2008 - Reformation Art offers over half of its latest print revenue to the Westminster Assembly Project.* A high quality reproduction of Herbert’s imaginative portrait of the Westminster assembly has been produced by Reformation Art with the permission of the House of Lords. Enter the promotion code WAPROJECT when purchasing a $35 assembly print, and $20 will be sent to support the Westminster Assembly Project.
To purchase a print, see http://www.reformationart.com/westminster-assembly-poster–2.html (thecoupon code WAPROJECT is entered on the secure checkout page).
Support the project by passing on this link, or by asking for a poster from Reformation Art for your office or church.
*(Note: this generous support for the Westminster Assembly Project is limited to the purchase of Westminster assembly prints only).
Here is the link to The Westminster Assembly Project.
Tuesday, January 1, 2008
The M'Cheyne daily Bible reading calendar
For those who use, or want to use, the M'Cheyne Bible reading plan, here's a helpful site with various formats to print, view, or receive online.
HT: Reformation 21
HT: Reformation 21
Monday, December 31, 2007
Bible Memory Program
Robert Parmelee, who runs the online site, www.BibleMemory.us, recently added
The program is free and its easy to sign up. You can see a quick online demo here.
HT: Justin Taylor
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