Links For the Church (11/29)

By / Nov 29

Why Your Church Needs Advent This Year

“By focusing our hearts on the first and second appearances of Jesus Christ, Advent is an opportunity to face up to the darkness in order to appreciate the light.”

7 Tips for Navigating Criticism as a Pastor

“Receiving criticism is part of pastoral ministry. Expect it and be ready to learn from so that you can grow in your walk with the Lord and in your service of the saints.”

Handling Our Differences Redemptively, Not Destructively

“Trying to wrap my head and heart around the divisiveness that has marked so much public discourse lately, I spent some valuable time pondering three messy relational scenarios described in the New Testament. Each situation highlights how we, who are perfectly loved by Jesus, don’t easily handle our differences very well.”

Indescribable: The Many Marvelous Names of Jesus

“His names, above all other names, are dear to us, because he is dear to us. Each provides a different angle, a different snapshot of what we can’t yet behold face-to-face. None overstate Christ.”

The Fundamental Mark of the Christian 

“The Christian has an unmistakable and unquestionable passion for God and the things of God. Christ is indeed his all, crown, and joy.”



Forgiven Altogether and Forever

By / Nov 27

“The forgiveness of sins, according to the riches of his grace.”
Ephesians 1:7

Could there be a sweeter word in any language than that word “forgiveness,” when it sounds in a guilty sinner’s ear, like the silver notes of jubilee to the captive Israelite? Blessed, forever blessed be that dear star of pardon which shines into the condemned cell, and gives the perishing a gleam of hope amid the midnight of despair! Can it be possible that sin, such sin as mine, can be forgiven, forgiven altogether, and forever? Hell is my portion as a sinner–there is no possibility of my escaping from it while sin remains upon me–can the load of guilt be uplifted, the crimson stain removed? Can the adamantine stones of my prison-house ever be loosed from their mortices, or the doors be lifted from their hinges? Jesus tells me that I may yet be clear. Forever blessed be the revelation of atoning love which not only tells me that pardon is possible, but that it is secured to all who rest in Jesus. I have believed in the appointed propitiation, even Jesus crucified, and therefore my sins are at this moment, and forever, forgiven by virtue of his substitutionary pains and death. What joy is this! What bliss to be a perfectly pardoned soul! My soul dedicates all her powers to him who of his own unpurchased love became my surety, and wrought out for me redemption through his blood. What riches of grace does free forgiveness exhibit! To forgive at all, to forgive fully, to forgive freely, to forgive forever! Here is a constellation of wonders; and when I think of how great my sins were, how dear were the precious drops which cleansed me from them, and how gracious was the method by which pardon was sealed home to me, I am in a maze of wondering worshipping affection. I bow before the throne which absolves me, I clasp the cross which delivers me, I serve henceforth all my days the Incarnate God, through whom I am this night a pardoned soul.



Living By the Book

By / Nov 26

Psalm 119 is the longest of the 150 Psalms. If psalms were considered chapters, Psalm 119 would be the longest chapter of the Bible – in both verses and words. It is longer than several books of the Bible.

The psalm contains 176 verses that are divided into 22 stanzas. Each stanza is 8 verses long. These sections are arranged into an acrostic poem, using every letter of the Hebrew alphabet.

In most Bible translations, you will find the word or symbol for Aleph above verse 1. Aleph is the first letter of the Hebrew alphabet. Aleph begins each word that begins a line in verses 1-8. The pattern continues with Beth in verses 9-16, Gimel in verses 17-24, and so on. Legend claims David used Psalm 119 to teach his son, Solomon, the alphabet.

These literary details are all most people know about Psalm 119. But there is a reason why you should make friends with this famous psalm that goes beyond its great length, intricate structure, and poetic beauty. You should read, hear, study, meditate on, and memorize this psalm because of its surpassing them.

This psalm is about the word of God. Nearly every verse contains a synonymous reference to the word of God. Psalm 119 celebrates the fact that the word of God is totally sufficient for every season of life. the Bible is inspired, inerrant, and infallible. 2 Timothy 3:16 asserts: “All Scripture is breathed out by God.” But Psalm 119 is not about the the nature, power, and truthfulness of God’s word. It is about the sufficiency of Scripture. Many readily affirm the sufficiency of scripture. Yet they betray its sufficiency by ignoring, neglecting, and sometimes outright rejecting its sufficiency to save, edify, comfort, guide, and bless.

William Wilberforce, who led the British abolition of slavery, memorized Psalm 119. As he walked from Parliament home to Hyde Park each day, he recited the psalm to himself. We definitely and desperately need Psalm 119 today. We need to be reminded that God’s word is sufficient to meet every need of the soul.

We do not know the author, occasion, or background of this psalm. But the point of this psalm is absolutely clear: The word of God is sufficient for every season of life. This glorious theme is established in the opening stanza of Psalm 119, which teaches three aspects of living by the book.

The Delight of Living By the Book

Psalm 1:1-2 says, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. Psalm 119 may be considered an exposition of Psalm 1. What the first psalm affirms, this psalm explains: “God blesses those who live by his word.

“Blessed” means true happiness, surpassing joy, full contentment, perfect peace and complete satisfaction in God. Charles Bridges wrote: “All would secure themselves from the incursions of misery; but all do not consider that misery is the offspring of sin, from which therefore it is necessary to be delivered and preserved, in order to become happy or ‘blessed.’” Do you want to be blessed?

God blesses sincere devotion to his word. Verse 1 declares, “Blessed are those whose way is blameless.” “Blameless” does not mean sinless perfection. If perfection is the standard, none of us could be blessed. What does it mean to be blameless? The NKJV reads: “Blessed are the undefiled in the way.” That is a helpful translation. To be blameless is to be undefiled. The standard for blessedness is purity, not perfection. Matthew 5:8 says, “Blessed are the pure in heart, for they shall see God.”

Psalm 119:1 says, “Blessed are those whose way is blameless, who walk in the law of the Lord. “Walk” is a metaphor for one’s consistent conduct. It is how you live. The blameless walk in the law of the Lord. This reference to the “law” is not limited to the Pentateuch. Here, and throughout this psalm, references to the law encompass all that God teaches in order that we may be right with him. Do not picture walking in the law as some negative, restrictive, or oppressive way of life. Picture it as the path that leads to blessings, happiness, joy, favor, and satisfaction.

God blesses steadfast devotion to his word. Verse 2 says, “Blessed are those who keep his testimonies, who seek him with their whole heart.” Blessed people are devoted to the Bible’s sake. They keep God’s testimonies because they seek God. Why live by the Book? Scripture will draw you closer to God. It is through the word of God that we know, trust, and served the Lord Jesus Christ. the Bible is like a telescope. If you look at a telescope, all you will see is the telescope. If you look through a telescope, you can see worlds beyond.

To find God in scripture, seek him with your whole heart. Have no divided loyalties. Give God your full attention, affection, and adoration. Matthew 6:33 says, “But seek first the kingdom of God and his righteousness, and all these things will be added to you.”

Psalm 119:3a describes the blessed life in negative terms: “who also do no wrong.” This is not so much about the blessed person as it is about the word of GOd. God’s word will always lead you into righteousness, never into sin. Verse 9 says, “How can a young man keep his way pure? By guarding it according to your word.” Verse 11 says, “I have stored up your word in my heart, that I might not sin against you.” Verse 105 says, “Your word is a lamp to my feet and a light to my path.” God’s word will lead you to righteousness, away from sin, and through your storms.

The Duty of Living by the Book

Verses 1-3 teach that devotion to God’s word brings joy. Verse 4-6 teach that devotion to God’s word involves duty. These verses give three ways to live obediently to God’s word.

Acknowledge God’s authority. Verse 4 says, “You have commanded your precepts to be keep diligently.” This verse acknowledges God’s sovereign authority to bind responsibilities to our consciences. It is also a powerful statement of the authority of scripture.

The psalmist says God has issued “precepts.” This synonym for scripture refers to the covenantal regulations God lays down for his people. In giving precepts, God binds our consciences to his word. Yet the psalmist emphasizes the authority of scripture by saying, “You have commanded your precepts to be kept.” It is enough that God gives precepts. But then God commands his precepts to be kept.

Verse 4 affirms the fact of God’s authority. It also affirms the scope of it. The psalmist says, “You have commanded your precepts to be kept diligently.” God commands us to obey his commands diligently, thoroughly, and completely. God is not pleased by careful, discreet, or respectful disobedience. It is still disobedience. God is pleased when we diligently obey his divine commands. God expects us to do what he commands, when he commands, the way he commands, in the place he commands, as long as he commands.

Confess your shortcomings. Verse 5 explains, “Oh that my ways may be steadfast in keeping your statutes!” This verse reveals three elements of true confession.

Honesty. The anonymous psalmist was a godly man. Yet he admits here that he had not yet become steadfast in keeping God’s statutes. Godliness does not mean you never do wrong and always do right. True godliness heightens your sensitivity to sin in your life. Ungodly people are indifferent about their sin. They can sin without feeling a thing about it. When a godly person sins, he is honest with God about it.

Desire. Godly people are honest with God. But godly people do not stop at honesty with God. Cheap grace wants forgiveness without repentance. It was not like that with the psalmist. His honesty was subtle. His desire was explicitly: “Oh that my ways may be steadfast in keeping your statutes!” Christians are satisfied with who they are in Christ. Christians are not satisfied with where they are in Christ. They desire to grow in the grace and knowledge of Christ.

Petition. The psalmist was honest about his shortcomings and desire to obey God steadfastly. He recognized that he could not get there on his own. The same is true of you and me. We cannot change sinful attitudes on our own. We cannot overcome sinful habits on our own. We cannot subdue sinful thoughts on our own. We cannot tame sinful tongues on our own. We cannot denounce sinful relationships on our own. We need divine help to resist temptation, live obediently, and remain steadfast.

Remember the consequences. Human beings are free moral agents who can choose between right and wrong, truth and error, good and evil. But our moral faculties have been pervasively marred by sin. Consequently, we are free to do what we want. But we are not free to do as we ought. We try to cover up the bondage of the will by ignoring the consequences of our choices. But to live in obedience to God’s word, you must remember the consequences of your choices. Verse 6 says, “Then I shall not be put to shame, having my eyes fixed on all your commandments.”

Disobedience produces shame. Jeremiah 6:15 and 8:12 read: “Were they ashamed when they committed abomination? No, they were not at all ashamed; they did not know how to blush. Therefore they shall fall among those who fall; at the time that I punish them, they shall be overthrown, says the Lord.”

Obedience prevents shame. The psalmist says, “Then I shall not be put to shame, “Then I shall not be put to shame, having my eyes fixed on all your commandments.” There is a way to avoid the shame of sin that tortures your mind, reddens your cheeks, hangs your head, burdens your heart, droops your shoulders, ruins your reputation, and troubles your steps. Fix your eyes and focus your steps on the word of God (1 John 2:28).

The Display of Living by the Book

The vows in verses 7-8 teach two characteristics of true devotion to God’s word.

Devotion to God’s word is marked by praise. Verse 7 says, “I will praise you with an upright heart, when I learn your righteous rules.” This is the first vow the psalmist makes in Psalm 119. It is a vow to praise the Lord. This vow reveals the nature of praise. True praise is rooted in the will, not the emotions. The psalmist did not predict he will feel like praising God. He promises he will praise God. This vow does not suggest the psalmist had not offered praise in the past. It expresses his desire to offer God the highest praise.

What is the highest praise? It is praise with an “upright heart.” To praise with the lips is not necessarily to praise with the heart. The psalmist desired to praise with an upright heart and uplifted heart. The vow is future focused, not based on the past. He does not promise to praise God when he receives God’s great blessings. He promises to praise God when he learns God’s righteous rules.

Let me paraphrase verse 7: “I cannot praise right, Lord, until I learn your word.” This is the position of the psalmist throughout this psalm. Verse 108 says, “Accept my freewill offerings of praise, O Lord, and teach me your rules.” Verse 164 says, “Seven times a day I praise you for your righteous rules.” Verse 171 says, “My lips will pour forth praise, for you teach me your statutes.”

Praise is not acceptable to God if it is dependent on musical styles, charismatic leaders, emotional manipulation, or worldly entertainment. John 4:24 says,” God is spirit, and those who worship him must worship in spirit and truth.” Sentimentalism divorced from revelation is not worship, no matter how sincere it may be. You can only praise God when you learn his righteous rules. Your doxology must be tied to your theology. Exalted praise flows from doctrinal truth. To go high in worship, go deep in scripture.

Devotion to God’s word is marked by prayer. Verse 8 says, “I will keep your statutes; do not utterly forsake me.” The verse begins with a vow: “I will keep your statutes.” In verse 7, the psalmist vows to worship God’s name. In verse 8, the psalmist vows to obey God’s commands. He promised to keep God’s statutes, s not just know them.

James 1:22 says, “But be doers of the word, and not hearers only, deceiving yourselves.” Knowledge without obedience is self-deception. TO know God’s word is to keep God’s word. In Psalm 119:7, the psalmist vowed to praise with an upright heart when he learned God’s righteous rules. There is no “when” statement in verse 8. The vow of obedience is unconditional. Situational ethics obeys when it is convenient. God is worthy of your obedience in every situation.

The first clause of verse 8 is a resolve. The second clause of verse 8 is a requisition: “do not utterly forsake me.” The psalmist made a spiritual vow to keep God’s word no matter what. Then he acknowledged that he was not able to live obediently in his own wisdom, strength, and resources. Spiritual devotion requires divine enablement. Thus, the psalmist pleads, “Do not utterly forsake me.”

There is no reason to fear the Lord will abandon us. Philippians 1:6 says, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” God can be trusted to complete the work of salvation he has begun in you. And God can be trusted to complete the work of sanctification he as begun in you. Pray with dependence and confidence in God to help you keep his statutes.

Editor’s Note: This article was originally published at hbcharlesjr.com. 



Jonathan Leeman on Exhaustion with Division and Discourse in Today’s Evangelicalism

By / Nov 26

In this video, FTC.co asked Jonathan Leeman what advice he would give to Christians who feel exhausted by the division and discourse in today’s Evangelicalism.



Let Me Be Single

By / Nov 24

I enjoy being single.

Granted, I’m young. Maybe I just haven’t lived enough life to roll over in bed at night and wish someone was there, or maybe I’ve been too busy, or maybe I just haven’t found the right guy. I might get married one day, but that future doesn’t preoccupy my heart and mind.

Many, such as my dearest friends, have a different experience. They cannot imagine life without desiring to be a wife, mother, husband, or father. Some of those desires have been fulfilled, while some have been left empty and aching. Either way, their desires are biblical.

But mine are, too.

Paul, who spoke highly of singleness, said: “Each has his own gift from God, one of one kind and one of another” (1 Cor. 7:7). The married and the unmarried have equal, yet different, gifts.

My desires to be single aren’t biblical because it’s easier to be single than married—it isn’t. I love the gift of flexibility and freedom without a spouse or children. I can say “yes” or “no” to every opportunity in work and ministry without getting approval or coordinating childcare. And yet, it’s harder to find listening ears, warm hugs, and shoulders to cry on when you’re single. They may be nearby, but you can’t expect them to be the same “safe place” as a godly spouse.  Lore Ferguson Wilbert writes:

Many unmarried people see the beauty of the gift of singleness… They love like Jesus—widely, broadly, expansively. They live like Jesus in this narrative and are about their Father’s business, letting their feet carry them to many homes and churches and places and families and friends and countries. At times they feel dirty, grimy, crusty, and cracked by all they’re doing in order to be “concerned about the things of the Lord.” They are flexible people who at times feel like there is no place to lay their heads, feeling as though their “hearts are set on pilgrimage,” when what they really want is a home.[1]

Even without strong desires for marriage or lack of friends, loneliness can make the hardest days harder, and make us feel displaced in the world.

This can’t be remedied with the reminder that “singleness is an opportunity for ministry and serving others.” Single people can be great assets to meet needs and spread the gospel (the Apostle Paul, David Brainerd, and Lillias Trotter are a few historical examples) and Paul encourages this view of singleness in 1 Corinthians 7. But we don’t need to be reduced to the ones who always set up the chairs at church, volunteer at the last minute, go overseas, and fill all the gaps in our communities. We can fill gaps—but we can fill your friendships, prayers, and homes, too. The unmarried person’s desire to be single doesn’t need to be justified with more ministry. The Bible tells me Christians are to serve one another for who they are—not what they do—and the unmarried are no exception (Eph. 5:1-2, Col. 3:12-15). They need to be served as much as they need to serve.

The desire for singleness isn’t justified because it’s more sanctifying than marriage, either. If you live with roommates, you learn to lay down some preferences to accommodate others. You may have disagreements and fall-outs, or not. If you live alone, it might be disappointing to come home to silence, unhelpful for fighting sexual temptation, or maybe you thrive living alone. Each situation has its own challenges, but none of them warrant more or less crowns than marriage. Sacrifice, submission, and love look different in each context, yet the Lord holds both to a standard of obedience and repentance (Col. 3:18-19; Eph. 5:21, 22-33; 1 Pt. 2:3, 5:5; 1 Cor. 15:15-16; Mt. 18:15-20).

Judging potential spouses won’t give an accurate explanation why I want to be single. Comments like, “You dodged that bullet!”or “There’s no one good enough for you anyway,” are intended to be kind and encouraging. Though well-meaning, they define singleness as a lack instead of abundance, as though it’s the economy seating on the plane when you can’t afford first class. The Bible tells me marriage isn’t first class. It’s a gift, like singleness, and both have all they need for life and godliness (2 Pt. 1:3). I have license to be happy with what God has given me without dwelling on alternative options and avoided futures.

So, let me be single.

Let the unmarried be single if they want, and the married glorify God in their marriage. God has ordained it, and his Word allows it.

At the end of the day, God is calling all of us to follow him more than he is asking us to check a certain box about our marital status.

“Let each person lead the life that the Lord has assigned to him, and to which God has called him” (1 Cor. 7:17).

[1] Lore Ferguson Wilbert, Handle With Care: How Jesus Redeems the Power of Touch in Life and Ministry, p. 121. She quotes 1 Corinthians 7:32 and Psalm 84:5.



Practicing Confession

By / Nov 24

Before I became a member at my church here in Kansas City, I didn’t know anything about confession.

Don’t get me wrong, I knew that believers are supposed to confess more than once: there is confession initially at salvation, and then consistently throughout the life of sanctification.

I knew about the first part. I had done that. But I had never seen corporate confession in practice. Friends telling friends frankly about their sin, church members confessing to the body, actually walking together in killing their sin and mortifying their flesh. But I didn’t know what it looked like to fight sin in community, on a week-by-week basis. I had heard about accountability groups, but those were only for boys who had problems with lust, right? But what about the rest of us? What about our other sins?

The Bible tells us that once we’ve been saved and the Holy Spirit has entered our hearts, we are no longer enslaved to sin. We are no longer obligated to obey sin. We are released from sin’s all-consuming grip on our lives. Praise God! This is a marvelous grace from him. From this point on, when we encounter sin’s alluring call: we are able to choose either to gratify our flesh, or to turn to the Spirit for help.

As believers, we no longer are enslaved to sin. So when we sin, we volunteer to it. We make a significant choice every time we turn towards sin. No one is without excuse—the Bible makes this clear. But when believers sin, they must actively disregard the voice of the Spirit and disobey the Word.

1 Corinthians 10:13 is a clear voice calling out to believers to walk in wisdom and endurance: “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide a way of escape, that you may be able to endure it.”

There is so much hope packed into this verse—enough for another article altogether. But pertinent to confession is this idea that God gives us a way to escape from temptation: not to just avoid it, but to endure it in a way that is sinless and glorifying to God. What a glorious, hope-filled thought.

One of the many ways that he provides an escape is through the body of Christ. Participating in the community and covenant of church membership is an intimate way that God has given for believers to drink from streams of grace: to be held accountable, to be rebuked, exhorted, and encouraged to turn from their sin and to walk in the newness of life that has been purchased for them by the blood of Jesus.

The body intercedes for each other, lifting up the needs of the saints. The body cheers for each other, participating with the great cloud of witnesses, encouraging believers to throw off every weight and sin that entangles. The body rebukes one another, offering accountability and the wisdom that accompanies many counselors.

Of course, there is modesty and discernment in our confession. “Venting” is not a biblical practice, nor is gossip in the name of prayer requests. What’s more, the explicit details of intimate sin are often not necessary to fully confess. We can deal with our sin truthfully and still speak with modesty. Godly confession abides by the biblical boundaries of modesty and moderation.

As I’ve begun to practice this type of confession myself, and see it practiced by my covenant family, I’ve come to realize why it is so rare: confession is hard. Confession is ugly, and painful, and exhausting. Mortification is often violent and requires steady aggression. It is wearying to be reminded of sin and its pervasiveness, in our own bodies and in the body of Christ at large.

But confession done rightly never stops at sin. Just as we confess both our sins and our dependence on Christ as Lord and Savior in salvation, we repeat these affirmations when dealing with particular sins in our day-to-day life.

We confess our need for Jesus. We need his atoning work. We need his death. We need his sacrifice. We need his current intercession and advocacy for us. What’s more, confessing sin tears down the idol of self—lit humbles us both before God, and before other people. Milton Vincent deals with this in his gospel primer: “Why would anyone be shocked to hear of my struggles with past and present sin when the Cross has already told them I am a desperately sinful person?”[1]

Confessing Jesus as our Savior and as our ultimate way of escape is where our hope lies. When we lock arms with other believers, we walk alongside those who help us fight our sin. When we confess corporately, we warn each other of the deceitfulness of sin and of the truthfulness of Jesus’ body broken for us. Ultimately, the practice of confession reminds us that our identity is not in our sin, but in the blood of Christ that covers us. Thanks be to God.

 

[1] Milton Vincent, Exposed by the Cross. From The Gospel Primer for Christians.



The Apostle’s Creed: Humble Beginnings and the Rule of Faith

By / Nov 23

The Apostles’ Creed is a summary confession of vital Christian doctrines used liturgically throughout the Western church. It was once believed that the Creed originated with the apostles on or around Pentecost, but now most historians reject this view, seeing the Creed as containing the apostolic faith while not actually having been written by the apostles themselves.

The Background to the Apostles’ Creed

How did the Creed originate? First, it is important to recognize that creedal formulations are common in holy Scripture. The Hebrew shema of Deuteronomy 6:4 was itself a kind of confessional statement used daily by pious Hebrews. The language of 1 Corinthians 15 is creedal, where Paul mentions the transmission of the gospel message which he received and passed on to the Corinthians.[1] Brief summaries of the faith were used devotionally and liturgically under the old covenant, and later among the apostles. It makes sense then that the church would adopt this custom.

In the post-apostolic period, the need for clear and concise articulations of the faith was due in part to the rapid growth of the church throughout the first few centuries of her existence. It is widely believed that the Apostles’ Creed evolved as a kind of baptismal confession. The articles in the Creed were the elementary principles of the faith which the catechumenate – think ancient new members class – were instructed in prior to being baptized. After a period of learning, they would confess the Creed and then receive the sacrament.

Does this ancient Creed really contain the apostolic “ABC’s” which the first Christians taught initiates? Yes! Consider what the author to the Hebrews said,

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. (Heb. 6:1-2)

From as early as Hebrews was written, the foundational doctrines taught to new converts centered on Christ, repentance, faith toward God, instruction about washings (perhaps an allusion to sacramental theology?), the laying on of hands (ordination and ecclesiology?), the resurrection of the body, and the life everlasting. These fundamental teachings (all of which are present in the Apostles’ Creed) made up what the Fathers referred to as the regula fidei, or Rule of Faith. Men like Irenaeus and Tertullian believed this Rule had come down from the apostles, and that they were passing the baton to subsequent generations. The holy deposit of “Father, Son, and Holy Spirit; the life, death, and resurrection of Jesus Christ”[2] matured into creeds like the Apostles’ Creed between the 4th and 6th centuries, although each article of the Creed traces its lineage to the earlier teachings of Scripture.

The Articles of the Apostles’ Creed

The Creed puts forward twelve articles of faith (at one point it was believed that each apostle had contributed an article), and there are three main sections in the Creed. The first section begins with God the Father, and the work of creation; the second with Jesus Christ, and the work of redemption; and the third with the Holy Spirit, and the work of sanctification.[3]

I believe in God, the Father almighty,
creator of heaven and earth.

Throughout the history of the church, commentators on the Creed have begun by defining what it means to believe. Belief includes assent (i.e. agreeing with or approval of), but it isn’t exhausted by it. The Creed isn’t simply a set of propositions for us to say “amen” to, but the faith once for all delivered to the saints through which we experience communion with God and one another. In explaining what it means to believe, 16th century theologian Caspar Olevian wrote, “Faith is to acknowledge and rest in the unchangeable will of God, namely; that He will graciously give us the salvation promised through the prophets and presented in reality through Christ, as the Articles of the Faith testify.”[4] Biblical belief lays hold of faith’s content and makes it ones own.

The first object of our faith in the Creed is God the Almighty Father. He is a Father in two senses, first, by his personal relationship to the Word, the Second Person of the Holy Trinity. Because the Word is eternally begotten, the Father is always Father. Second, as to our adoption through Christ, he is the Father of all the faithful. Christ who is by nature the Son of the Father, makes us sons and daughters by grace (Jn. 20:17; Gal. 4:4-5; Eph. 1:5).

The emphasis on God’s creative majesty echoes the opening line of Genesis, “In the beginning, God created the heavens and the earth.” We confess God as Cosmic-King without rival who made everything from nothing. This is hinted at by the identification of God as almighty. St. Augustine noted that the creation of the world ex nihilo (from nothing) reveals to us the absolute independence of God. “For granting that he is almighty, there cannot exist anything of which he should not be the Creator.”[5]

Embedded in this identification of God as Creator is also his providential rule over creation. The One God and Father who made all things is also intimately involved with the world he made, down to the seemingly insignificant occurrences of life (Prov. 16:33; Mt. 10:29).[6] This first section is a comfort to the church in that it introduces us to the God who not only rules over all, but cares for his creation.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

Editor’s Note: This article originally appeared in Credo Magazine.

Notes:

[1] The Greek word used by Paul in 1 Corinthians 15:3, paradidomi was often used to describe the transmission of written tradition or creedal statements (See 1 Corinthians 11:2, 23; Romans 6:17; Jude 1:3).

[2] See Pelikan, Jaroslav The Emergence of the Catholic Tradition, 117.

[3] See Heidelberg Catechism question 24.

[4] Olevian, Caspar An Exposition of the Apostle’s Creed.

[5] See Augustine, De Fide et Symbolo, Ch. 2

[6] For an edifying discussion on this, see Olevian’s Exposition where he gives five key takeaways from God’s providence: 1) It highlights God’s intimate involvement in the world. 2) It reveals that everything tends toward the salvation of God’s elect. 3) It reveals God’s control over the actions of those around us. 4) It reveals God’s control over the angelic realm. 5) It encourages the use of God’s appointed means for growing in grace, rather than a fatalistic laziness.



Six Tips for Preaching in a Missional Context

By / Nov 23

On the ministry trip mentioned in my welcome letter, one of the highlights for me was preaching in the First Baptist Church of Cairo—yes, there is a congregation so named.

Egypt is an ancient civilization with standing ruins dating to thousands of years before Christ. Of course, the land is rich with biblical history, too. Currently, the vast majority of Egyptians (90%) are Muslim. According to the Joshua Project, 3.4 % are evangelical.[1] However, there are just under 2,300 people in the Egyptian Baptist Convention, making Baptists a microscopic minority.[2] To be candid, preaching to believers in a context like Egypt is a bit intimidating. In many ways, they have paid a greater price for their faith than I have for mine. They know what it means to leave father and brother to follow the Messiah in ways we do not. We American Christians curse the darkness; they live in it.

Yet, as I preached, I felt the pleasure of God and sensed anew the power of the Word, the universality of the Great Commission, and how all believers—regardless of locale—exude a kindred spirit. Throughout my time in the pulpit, I was mindful of my context and of the unique circumstance in which I ministered. I worked to honor the Lord by being  mindful of these six tips:

1. Preach the Word.

The Word is powerful to transform lives, regardless of one’s cultural or ethnic affiliation. Is this not the story of Acts and the broader story of church history? The Word supplies the power, not our eloquence, force of personality, or personal connection. If you get nothing else right, get this right—preach the Word.

2. Familiarize yourself with your audience.

This is important in any preaching context but especially overseas. Are you preaching to believers? Are they facing persecution, scarcity of resources, or some other hardship? Are they unbelievers? To what religious system are they most likely adherents? It is impossible to hit your target if you do not know where it is or who they are. Much of this fact-finding can be accomplished by searching the internet or by simply speaking ahead of time to someone familiar with the context of the location where you will be preaching.

3. Focus on the gospel.

The power of the gospel is why you are there and why you preach. Do not travel around the world to preach, only to show up with a self-help sermon. The gospel is the message every person needs to hear; it is the message every faithful minister is to preach. Remind the believers of all they have gained through Christ. Lift high the Son of God to unbelieving audiences.

4. Keep it simple.

Preaching overseas involves multiple vulnerabilities or opportunities for error. Speaking through a translator
presents its own challenges, and then through the translator to the gathered crowd even more. Western quips, cumbersome words, angular concepts, and American slang can all trip up the translator. Even if he can follow you, those listening to him—who are likely less educated than he—probably cannot. Do not gunk up the message with complexities. Keep it simple, direct, and punchy.

5. Remember the universality of biblical truth.

Preaching overseas reminds you of the limits of illustrations, cultural referents, and anodyne preacher stories. That is all fine anyway because that is not why you are there. The great, grand truths of Scripture are also the great, grand needs and longings of the human heart. Sin, repentance, forgiveness, atonement, eternal judgment, the Lordship of Christ, and other grand truths are the mountain peaks of Scripture. Make sure they flavor your sermon.

6. Be mindful of cultural norms.

Is there a particular Bible translation they use? Are there cultural dress expectations? Is the congregation inclined or disinclined to receive an American? Asking your host a few questions beforehand is well worth your while. It may well save you some embarrassment and, more importantly, position your sermon to be better received.

In Conclusion

In the words of Martyn Lloyd-Jones, preaching is “the highest, most glorious call one can ever know.” I resonate even more with Lloyd-Jones’ assessment when I preach in an overseas context. As I do, I feel the majesty of the gospel and the weight of the Great Commission. All of this is too important to flub the sermon. Too much is at stake. That is why we should strive to preach our best sermons in overseas contexts. I trust these six tips will further that end.

Editor’s Note: This post originally appeared as an article in Issue 42 of Midwestern Magazine. Read the full issue online.

Notes:

[1] joshuaproject.net/countries/EG.

[2] ebf.org/egypt.



Links For the Church (11/22)

By / Nov 22

Sorrowful Yet Always Rejoicing

“The ground on which we move on is not as the original design. The way of life around us that many pursue is not for the eternal good but only for the moment.”

Dear Younger Me, Remember Your Most Important Work

“While questions linger in your mind about your purpose and what the future holds, the Lord is going to teach you more about your most important work, and that is abiding daily in Him.”

Helpful Things You Can Say To Grieving Parents

“I recently consulted with a few other parents who have experienced the loss of a child and want to offer a few things you can say to grieving parents that may prove an encouragement to them—a flicker of light in their time of deep darkness.”

Capturing A Moment

“The happiness of earth is real, but it’s only a taste that always leaves us wanting more, always reminding us (like a picture) that there is more.”



Thou Hast Pleaded the Causes of My Soul

By / Nov 20

“O Lord, thou hast pleaded the causes of my soul.”
Lamentations 3:58

Observe how positively the prophet speaks. He doth not say, “I hope, I trust, I sometimes think, that God hath pleaded the causes of my soul;” but he speaks of it as a matter of fact not to be disputed. “Thou hast pleaded the causes of my soul.” Let us, by the aid of the gracious Comforter, shake off those doubts and fears which so much mar our peace and comfort. Be this our prayer, that we may have done with the harsh croaking voice of surmise and suspicion, and may be able to speak with the clear, melodious voice of full assurance. Notice how gratefully the prophet speaks, ascribing all the glory to God alone! You perceive there is not a word concerning himself or his own pleadings. He doth not ascribe his deliverance in any measure to any man, much less to his own merit; but it is “thou”–“O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.” A grateful spirit should ever be cultivated by the Christian; and especially after deliverances we should prepare a song for our God. Earth should be a temple filled with the songs of grateful saints, and every day should be a censor smoking with the sweet incense of thanksgiving. How joyful Jeremiah seems to be while he records the Lord’s mercy. How triumphantly he lifts up the strain! He has been in the low dungeon, and is even now no other than the weeping prophet; and yet in the very book which is called “Lamentations,” clear as the song of Miriam when she dashed her fingers against the tabor, shrill as the note of Deborah when she met Barak with shouts of victory, we hear the voice of Jeremy going up to heaven–“Thou hast pleaded the causes of my soul; thou hast redeemed my life.” O children of God, seek after a vital experience of the Lord’s lovingkindness, and when you have it, speak positively of it; sing gratefully; shout triumphantly.