10 Things You Should Know about Charles Spurgeon

Posted by Dan C. on

By Michael Reeves

image

1. His ministry began in the year of his conversion as a young man.

Spurgeon was raised in a Christian home, but was converted in 1850 at fifteen years old. Caught in a snowstorm, he took refuge in a small Primitive Methodist chapel in Colchester. After about ten minutes, with only twelve to fifteen people present, the preacher fixed his eyes on Spurgeon and spoke to him directly:

“Young man, you look very miserable.” Then, lifting up his hands, he shouted, “Young man, look to Jesus Christ. Look! Look! Look! You have nothin’ to do but to look and live.” Spurgeon later wrote, ‘Oh! I looked until I could almost have looked my eyes away.’ 1

The ‘Prince of Preachers’ was tricked into preaching his first sermon that same year. An older man had asked Spurgeon to go to the little village of Teversham the next evening, “for a young man was to preach there who was not much used to services, and very likely would be glad of company.” It was only the next day that he realized the ‘young man’ was himself.2

2. He was a man of hard work and huge influence.

He went on to preach in person up to thirteen times per week, gathered the largest church of his day, and could make himself heard in a crowd of twenty-three thousand people (without amplification). In print he published some eighteen million words, selling over fifty-six million copies of his sermons in nearly forty languages in his own lifetime.

3. He was self-consciously a theological and doctrinal preacher.

While Spurgeon is not known as a theologian as such, he was nevertheless a deeply theological thinker and his sermons were rich in doctrine, and dripping with knowledge of historical theology – especially the Puritans.

Some preachers seem to be afraid lest their sermons should be too rich in doctrine, and so injure the spiritual digestions of their hearers. The fear is superfluous. . . . This is not a theological age, and therefore it rails at sound doctrinal teaching, on the principle that ignorance despises wisdom. The glorious giants of the Puritan age fed on something better than the whipped creams and pastries which are now so much in vogue.3

4. He was pre-eminently a theologian and preacher of the cross.

Spurgeon’s was a cross-centered and cross-shaped theology, for the cross was “the hour” of Christ’s glorification (John 12:23–24), the place where Christ was and is exalted, the only message able to overturn the hearts of men and women otherwise enslaved to sin. Along with Isaiah 45:22, one of Spurgeon’s favorite Bible verses was John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself.”

He insisted on celebrating the Lord’s Supper every Sunday, and often broke bread during the week as well. He believed his preaching of the crucified Christ was the only reason why such great crowds were drawn to his church for so many years.

Who can resist his charms? One look of his eyes overpowers us. See with your heart those eyes when they are full of tears for perishing sinners, and you are a willing subject. One look at his blessed person subjected to scourging and spitting for our sakes will give us more idea of his crown rights than anything besides. Look into his pierced heart as it pours out its life-flood for us, and all disputes about his sovereignty are ended in our hearts. We own him Lord because we see how he loved.4

5. He aimed his ministry and preaching at new birth.

Regeneration was one of the “three Rs” (ruin, redemption, and regeneration) Spurgeon always sought to preach. And regeneration was something he always expected to see as he preached the gospel. A friend of his once came to him, depressed because for three months of ministry he had not seen a single conversion. Spurgeon slyly asked, “Do you expect the Lord to save souls every time you open your mouth?” Embarrassed, the man answered “Oh, no, sir!” “Then,” Spurgeon replied, “that is just the reason why you have not had conversions: ‘According to your faith be it unto you.’”5

Regeneration, he saw, is a work of pure grace—and those the Lord regenerates, he will indwell. And “with such an indweller we need not fear, but that this poor heart of ours will yet become perfect as God is perfect; and our nature through his indwelling shall rise into complete meetness for the inheritance of the saints in light.”6

6. He knew how to enjoy life.

Spurgeon loved life and saw the creation as a blessing from God to be enjoyed. For tired ministers, he recommended:

A day’s breathing of fresh air upon the hills, or a few hours’ ramble in the beech woods’ umbrageous calm,’ which ‘would sweep the cobwebs out of the brain of scores of our toiling ministers who are now but half alive. A mouthful of sea air, or a stiff walk in the wind’s face, would not give grace to the soul, but it would yield oxygen to the body, which is next best.’7

He couldn’t resist walking outside in thunderstorms (‘I like to hear my Heavenly Father’s voice in the thunder’), he is known for his cigar smoking, and he had a keen interest in botany. Like us all, Spurgeon was uniquely himself. Yet his big-heartedness and joy as he walked through his Father’s creation displays exactly the sort of life that will always grow from the theology he believed.

7. He was a mischievous, funny man.

‘What a bubbling fountain of humor Mr. Spurgeon had!’ wrote his friend William Williams. ‘I have laughed more, I verily believe, when in his company than during all the rest of my life besides.’8A whole chapter of Spurgeon’s ‘autobiography’ is entitled ‘Pure Fun,’ and he regularly surprised people who expected the zealous pastor to be dour and intense. Grandiosity, religiosity, and humbug could all expect to be pricked on his wit.

8. He was serious about joy.

Spurgeon’s humor and jollity were not trivial or frivolous. For him, joy was a theological matter and a manifestation of that happiness and cheer which is found in Christ alone. He refused to take himself—or any other sinner—too seriously, believing that to be alive in Christ means to fight not only the habits and acts of sin but also sin’s temperamental sullenness, ingratitude, bitterness, and despair.

Christ wishes his people to be happy. When they are perfect, as he will make them in due time, they shall also be perfectly happy. As heaven is the place of pure holiness, so is it the place of unalloyed happiness; and in proportion as we get ready for heaven, we shall have some of the joy which belongs to heaven, and it is our Saviour’s will that even now his joy should remain in us, and that our joy should be full.9

9. He suffered with depression.

Spurgeon was full of life and joy, but also suffered deeply with depression as a result of personal tragedies, illness, and stress. Today he would almost certainly be diagnosed as clinically depressed and treated with medication and therapy. His wife, Susannah, wrote, “My beloved’s anguish was so deep and violent, that reason seemed to totter in her throne, and we sometimes feared that he would never preach again.”10

Spurgeon believed that Christian ministers should expect a special degree of suffering to be given to them as a way of forming them for Christlike, compassionate ministry. Christ himself was made like his weak and tempted brothers in order that he might help those who are tempted (Heb. 2:16–18), and in the same manner, it is weak and suffering people that God has chosen to minister to the weak and suffering.

10. He was emphatically Christ-centered.

Spurgeon saw theology much like astronomy: as the solar system makes sense only when the sun is central, so systems of theological thought are coherent only when Christ is central. Every doctrine must find its place and meaning in its proper relation to Christ. “Be assured that we cannot be right in the rest, unless we think rightly of HIM. . . . Where is Christ in your theological system?”11

Spurgeon’s view of the Bible, his Calvinism, and his view of the Christian life are all deeply Christocentric–and even that astronomical analogy may be too weak to capture quite how Christ-centered Spurgeon was in his thinking.

For him, Christ is not merely one component—however pivotal—in the bigger machinery of the gospel. Christ himself is the truth we know, the object and reward of our faith, and the light that illumines every part of a true theological system. He wrote, ‘He himself is Doctor and Doctrine, Revealer and Revelation, the Illuminator and the Light of Men. He is exalted in every word of truth, because he is its sum and substance. He sits above the gospel, like a prince on his own throne. Doctrine is most precious when we see it distilling from his lips and embodied in his person. Sermons are valuable in proportion as they speak of him and point to him.’12

Notes:

  1. C. H. Spurgeon’s Autobiography, Compiled from His Diary, Letters, and Records, by His Wife and His Private Secretary, 1834–1854, vol. 1 (Chicago: Curts & Jennings, 1898),106.
  2. C. H. Spurgeon’s Autobiography, Compiled from His Diary, Letters, and Records, by His Wife and His Private Secretary, 1834–1854, vol. 1 (Chicago: Curts & Jennings, 1898), 200.
  3. C. H. Spurgeon, The Sword and Trowel (London: Passmore & Alabaster, 1865–1891), 125–26.
  4. C. H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, 63 vols. (London: Passmore & Alabaster, 1855–1917),* vol. 23, 269.
  5. C. H. Spurgeon’s Autobiography, Compiled from His Diary, Letters, and Records, by His Wife and His Private Secretary, 1834–1854, vol. 2:151.
  6. C. H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, 63 vols. (London: Passmore & Alabaster, 1855–1917),* vol.18:225.
  7. C. H. Spurgeon, Lectures to My Students, Addresses Delivered to the Students of the Pastors’ College, Metropolitan Tabernacle (New York: Robert Carter and Brothers, 1889) vol. 1, 172.
  8. William Williams, Personal Reminiscences of Charles Haddon Spurgeon (London: Passmore & Alabaster,
    1895),, 17–18.
  9. C. H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, 63 vols. (London: Passmore & Alabaster, 1855–1917),* vol. 51:229.
  10. Charles Ray, “The Life of Susannah Spurgeon,” in Morning Devotions by Susannah Spurgeon: Free Grace and Dying Love (Edinburgh: Banner of Truth, 2006), 166.
  11. C. H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (London: Passmore & Alabaster, 1900), 364.
  12. C. H. Spurgeon, The New Park Street Pulpit Sermons, 6 vols. (London: Passmore & Alabaster, 1855–1860),1:vi.

_________________________________

Michael Reeves (PhD, King’s College, London) is president and professor of theology at Union School of Theology in Bridgend and Oxford, United Kingdom. He is the author of several books, including Delighting in the Trinity; Rejoice and Tremble; and Gospel People.

Online Source: 10 Things You Should Know about Charles Spurgeon | Crossway Articles

The Birth of the Church

Posted by Dan C. on

An online article posted by Ligonier Ministries called The Origin of the Church begins with the following:

“When did the church begin? Many Christians locate the birthday of the church at the miracle of Pentecost that is recorded in Acts, Chapter 2. Others rightly insist that the origin of the church lies deeper in the Old Testament. In Christ, the church is the “offspring of the woman” described in Gen 3:15, and it develops organically throughout the Old Testament in the unfolding of God’s covenants with His people as Abraham is called out of Ur and the nation of Israel is established at Sinai. As R.B. Kuiper described it, old covenant saints were saved by the Christ of prophecy and new covenant saints by the Christ of history. Just as Christ is the one mediator between God and humanity, so there is one covenant of grace, one plan of salvation, and thus one people of God.

Yet to locate the historical origin of the church either at Eden or at Pentecost may obscure the deeper truth that the church’s origin lies in God’s eternal counsel.”

Usually, when Christians today think about the birth of the church, we refer to the New Testament church and its birth on Pentecost with the outpouring of the Holy Spirit, first on the disciples in the upper room, followed soon thereafter on the crowd listening to Peter preach what might have been the first ever evangelistic sermon.

At the same time, there is a small segment of professing Christians who will tell you that the church was born at some point in Acts, either in the middle of Acts or closer to the end of Paul’s imprisonment and death. There is much more to be said about this particular group of professing Christians, sometimes referred to as Mid-Acts Dispensationalists, but we will focus on a particular ‘almost’ conversation with one of its members. Suffice it to say that they will go to great lengths to ‘prove’ their point concerning the birth of the church, even to the point of incredulity. I recently came across a Facebook comment refuting the church’s birth being in Acts, Chapter 2 that merely asked some specific questions. They are listed below, along with my brief replies (italicized). I would have liked to comment in FB, but since I seem to be banned from commenting, sent my comments using FB Messenger directly to the comment author. I do not expect a reply.

“If Pentecost was the birth of the Church, why did Peter not include Gentiles in his message?”

Peter’s audience was composed of Jews from inside and outside of Jerusalem assembled for the feast of Pentecost, including followers of Jesus.

“Why did Peter not mention the cross, salvation through the blood of Christ, or forgiveness of sins based upon the death, burial, and resurrection of Christ?”

That is a spurious question based on a false premise. Peter’s primary message was that Jesus, whose blood was, in part, at the hands of Jews. Jesus was the long-awaited Messiah prophesied as early as Gen 3:15. Peter also spoke of the cross and the resurrection (Acts 2:22-33), as well salvation through Christ (Acts 2:38-41). Peter didn’t use the same words as Paul did to the church at Corinth (1 Cor 15:1-4)

“Why did he not offer salvation by faith alone, apart from works?”

Salvation had already been proclaimed as being by faith (Gen 15:6, repeated in Paul’s letter to the Romans in Chapter 4:3-12). In Abraham’s case, it was belief in the promise of a Messiah. And again, the point of Peter’s sermon was the promised Messiah being Jesus. See also Hab 2:4.

“Why did he not say a word about the body of Christ? To press further, why did Peter or any of the Twelve or James never mention the body of Christ?”

While it’s true that neither Peter or the other Apostles used the specific term “the body of Christ”, you cannot use that to state that the birth of the church did not occur at Pentecost. The birth of the church is marked by the outpouring of the Holy Spirit upon those who believed in Christ as Messiah and repented of their sins (Acts 2:38-39). The Apostle Paul merely provided a very specific clarification and definition of the gospel to the church in Corinth, which was plagued with divisions and problems.

The fellowship (‘dispensation’ based on manuscript evidence) of the mystery refers more properly to the order which God Himself has ordained for the manifestation of the truth Ephesians 1:10, and not to the commission of the mystery to the Apostle (as in Ephesians 3:2). The great truth is that both Jews and Gentiles are united in Christ.

Sir, it would appear that you are reading ‘Mid-Acts Dispensationalism’ (MAD) back into the text of scripture and hoping your readers and MAD adherents aren’t Bereans. I gently remind you that MAD is not only contrary to over 2,000 years of orthodox Christianity, it’s an excuse to label most Christians and Protestant churches as heretics, which seems to be common practice among MAD leadership and its adherents.

If you are reading this, do you think my responses were accurate and understandable? Don’t hold back. I kept then relatively brief, although my MAD library has become quite extensive and I am often tempted to go beyond  the specific issues at hand.

BE BLESSED!

No Need for Christians to Confess Their Sins?

Posted by Dan C. on

Here’s the declaration recently found on a Facebook page:

image

The identity of the author of that statement will remain nameless. If I had been able to comment I would have liked to share what I believe to be the biblical position, but alas, comments are turned off for at least one reader (yours truly). The statement’s author is one of many professing believers who would try and convince you of its veracity, complete with alleged scriptural ‘proof’. The particular doctrine(s) at play here won’t be discussed, but I would like to offer one old soldier’s perspective.

First of all, note that the statement above is completed of two independent clauses joined by the conjunction “because”, making the confession of sin the main clause, and the believer’s righteousness in Christ the subordinate clause. So much for the grammar lesson.

Next, we’ll tackle the subordinate clause, the believer’s righteousness in Christ, which is based on a passage in 2 Corinthians:

“For our sake he (God) made him (Jesus Christ) to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Cor 5:21, NKJV) (Emphasis mine)

Romans 5:1 connects the righteousness of the believer to his/her justification by faith and our peace with God through our Lord Jesus Christ.

“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ”. (ESV)

In short, the believer is righteous “in Christ” having been justified by faith “through Jesus Christ”. The significance of that cannot be understated. Those who were once rebellious God hating sinners, at war with God, are now at peace with God, through faith in Christ,

On to the statement’s main clause, “No need confessing your sin.” First of all, it’s an admission that believers, although righteousness in Christ, still sin. We sin all the time, every day, and in many ways. At the same time, all of our sins, past, present, and future, were dealt with at the Cross. Jesus, who never sinned, bore all of our sins and became the subject of God’s just wrath – the wrath due sinners.

So why do we still confess our sins? As one writer expressed it:

“The reason we need to confess our sins even though they are already forgiven is because of relationship. Relationship as ‘a child to a father.’ What Jesus did on the cross was a judicial forgiveness which God grants as judge. This is a forgiveness of justification, which is complete, and you will never need to seek it again. Now that the penalty for sin has been paid, the Bible tells us that we have been purchased by Christ and have been adopted into His family. We are now children of God. This means God is our heavenly Father.”[i]

Additionally, confession of sin has very positive effects for our lives as Christians:

“If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9, ESV)

Here are just a few practical reasons for confessing our sins:

– Confession keeps us aware of areas and patterns of sin and darkness still present in our lives.

– Confession reminds us that we are forgiven! We’re reminded each time we confess that Christ died for each and every sin. He literally paid for our sins with His life.

– Confession is purifying. King David prayed this prayer after he sinned with Bathsheba: “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalms 51:10). Positionally, we are righteous because of Christ’s sacrifice on the cross, but practically, our hearts can be impure and in need of renewal.

– Confession draws us close to God and keeps our fellowship with Him intimate.  “Come near to God and he will come near to you” (James 4:8). “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth” (1 John 1:6).[ii]

A downside, and perhaps the most significant one to buying into the thought that professing believers no longer need to confess our sins is that it invariably leads to the minimization of sin in our Christian lives, and can lead even further into what is called in theological circles “antinomianism”. Antinomianism is the belief that there are no moral laws God expects Christians to obey. Christians could commit many sins, such as lying, hurting others, or adultery, without any conviction or repentance.

My friends and fellow believers, let’s keep our relationships, with God and others (believers and non-believers) healthy, strong and vibrant!

Be Blessed!

[i] Why do we need to confess our sins if they have already been forgiven (1 John 1:9)? – EndoftheMatter.com

[ii] Why Should We Confess Sin if It Is Already Forgiven? – Topical Studies (biblestudytools.com)

Should I be ‘Proud’ to be a Christian?

Posted by Dan C. on

That’s a seemingly simple question that I’ve been considering for a few weeks now, and one for which I have gathered a good bit of background information, although I had an immediate response when I asked it of myself. I’m not going to reveal my answer, but instead share a blog post that said I should be proud to be a Christian, along with several scripture passages as support. Here is that short post:

image

In the eyes of the world a Christian may be nothing, but we are God’s nothing; And God’s one nothing is far greater than all the somethings this world has to offer, though all combined. For if we are the children of God, who is the King of Kings and Lord of Lords, that makes us royalty. Don’t be ashamed to be a Christian, be proud, and let your light so shine!

1 Sam 2:8; Rom 1:16; Rom 10:11; Mt 10:32,33; 2 Tim 1:12; 1 Jn 2:28; Jam 2:5; Tit 3:7;1 Pet 4:16; 1 Pet 2:9; Mt 5:16

While none of the above passages were included in the blog post, I listed them in order to find out if any of them actually supported personal ‘pride’ in being a Christian. Here is that list, taken from the ESV translation:

1Sa 2:8  He raises up the poor from the dust; he lifts the needy from the ash heap to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the LORD’s, and on them he has set the world.

Rom 1:16  For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

Rom 10:11  For the Scripture says, “Everyone who believes in him will not be put to shame.”

Mat 10:32-33 So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven.

2 Tim 1:12 I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service,

1 Jn 2:28 And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

Jam 2:5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?

Tit 3:7 so that being justified by his grace we might become heirs according to the hope of eternal life.

1 Pet 4:16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.

1 Pet 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

Mt 5:16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

If you are reading this, I’d like your answer to the basic question and whatever comments you might have concerning the above passages. Do they support personal pride in being a Christian, or are they talking about something else – maybe a different sort of pride? I am really interested in your opinions. I suppose I could say I’m gathering data for a Christian college/seminary project, but that would be a lie.

Also, feel free to share the link to this post with others who might want to tell me what they think.

_________

The original post can be read here, along with a few comments. I think I might have found out why the post’s author might think it’s fine to take personal pride in being a Christian, but like my ‘immediate answer’ I won’t share that, at least not yet.

Be Blessed!

Sincere, but Sincerely Wrong – A. W. Pink

Posted by Dan C. on

image

It is greatly to be feared that there are multitudes in Christendom who verily imagine and sincerely believe that they are among the saved, yet who are total strangers to a work of divine grace in their hearts.

  • It is one thing to have clear intellectual conceptions of God’s truth, it is quite another matter to have a personal, real heart acquaintance with it.
  • It is one thing to believe that sin is the awful thing that the Bible says it is, but it is quite another matter to have a holy horror and hatred of it in the soul.
  • It is one thing to know that God requires repentance, it is quite another matter to experimentally mourn and groan over our vileness.
  • It is one thing to believe that Christ is the only Savior for sinners, it is quite another matter to really trust Him from the heart.
  • It is one thing to believe that Christ is the sum of all excellency’, it is quite another matter to LOVE HIM above all others.
  • It is one thing to believe that God is the great and holy One, it is quite another matter to truly reverence and fear Him.
  • It is one thing to believe that salvation is of the Lord, it is quite another matter to become an actual partaker of it through His gracious workings.

Arthur Walkington Pink (1 April 1886 – 15 July 1952) was an English Bible teacher who sparked a renewed interest in the exposition of  Reformed Theology. Little known in his own lifetime, Pink became one of the most influential evangelical authors in the second half of the twentieth century.

Is It the Mission of the Church to “Redeem” the Culture?

Posted by Dan C. on

That’s a big question, and one for which the phrase, “redeem the culture” needs to be defined before we try to provide an answer. Based on my limited research, there seem to be, at least in the U.S., several distinct “camps”:

  1. Two Kingdom Proponents—God is working through the church and we should not be engaging too heavily with worldly, dying culture.
  2. Transformationist Proponents—The church should be active in seeking to redeem the culture as we move toward the end times.
  3. Counterculturalist Proponents—The church stands as a clear model of God’s kingdom and, as such, is a prophetic voice against the prevailing worldly culture.
  4. Cultural Relevance Proponents—Christians should be looking for where God is active in culture and affirm that.

If you are reading this, you might want to see where you fit, I know I did. All four describe ways in which Christians, and the church in general can engage culture. Listed below, in no particular order, are some of my findings from online research, with links to their respective Web sites.

Chuck Colson has been quoted as saying, “Redeeming culture is the never-ending mission of the church.”

A blog article at the Culture Redeemed site states:

“As Christians, we were not just created to glorify and enjoy God, but to be His emissaries to the world, redeeming culture.”

“According to Google, the definition of the word ‘redeem’ is to “compensate for the faults or bad aspects of (something)” or to “gain or regain possession of (something).” Ultimately, redemption can only be accomplished through the work of Jesus; He came to make right what was broken (Col. 1:19-20). But the Lord has chosen to use ordinary people to bring His message of hope and love to a world in need of Him (Matt. 28:19-20). For believers, redemption is an on-going process. We ourselves are being redeemed, but Christians are also envoys sent to assist in redeeming the culture around us.”

A few years ago, FOCUS on the Family aired a broadcast called Teaching Your Child to Redeem the Culture that stressed teaching our children about culture, saying:

“Jesus uses a lot of those “re” words – renew, restore, redeem, repent, resurrect. God must really love ‘re’ words, right? Because they’re all over the Bible. And “re” means to fix something that was broken, to go back to what it was intended to be.”

Dr. Jams Anderson, Professor of Theology and Philosophy at Reformed Theological Seminary (RTS) Charlotte, in an article titled “How should Christians engage with the culture?” reminds us that:

“We are affected by the culture around us, and we also affect the culture around us. We need to recognize that we ourselves as Christians are part of the culture. So we can’t separate ourselves from culture, we can’t isolate ourselves from culture. We are affected by the culture around us, and we also affect the culture around us, for better or for worse.

Lastly, we need to view culture through the lens of the Great Commission. There are many things that we are called to do as Christians to serve God in this world. But the Great Commission, that great calling to take the good news of Christ to the nations, to make disciples of the nations, to bring the teaching of Christ to the nations and to build up the church, that has to be a priority for us.”

An article at Proclaim & Defend tells us:

“Jesus will redeem the culture.

The tenor of scriptural prophecy that tells us that God’s people will take the gospel effectively to the ends of the earth (Acts 1:8), does not indicate that there will be gradual warming to God’s people as we move forward toward the Kingdom. Attempts of human to Christianize the world’s culture will ultimately fail according to scripture. However, Jesus will return and He will do it. All the Old Testament passages regarding the Kingdom will be fulfilled (literally) and Jesus is the One who will make that happen (Revelation 19-20).

People must be redeemed; the culture is incidental.

The Great Commission, which is the mission of the church, is about bringing people to redemption and transformation.  The souls of individuals must be redeemed.  Only then can the works of their hands be pleasing to God.”

An article in the Christian Post reported that author Andy Crouch told the audience at a higher education conference a few years ago in Orlando, FL that “If the Gospel is to be relevant for a rapidly changing society Christians must re-examine their doctrine that functions like culture is too soiled to redeem”.

An article by Ken Ham at Answers in Genesis, in answer to the question, “Are Christians Commanded to Change the Culture?” tells us that it’s the Gospel that can change culture:

“The Lord Jesus Christ gives God’s people two commands:

“Go into all the world and preach the gospel to every creature.” (Mark 16:15)

“Go therefore and make disciples of all the nations . . . teaching them to observe all things that I have commanded you.” (Matthew 28:19–20)

We need to understand that the gospel changes people—changes their hearts and minds. And it’s hearts and minds that change a culture.”

In order to bring a measure of clarity to our question, let’s look at some dictionary definitions of the term “redeem”:

Merriam-Webster: 1) To buy back, to get or win back, 2) To free from what distresses or harms, such as a) To free from captivity by payment of a ransom, b) To extricate from or help to overcome something detrimental, c) To release from blame or debt, d) To free from the consequence of sin

Cambridge English Dictionary: 1) To buy back something, or to exchange something for money or for goods or services, 2) To make up for something 3) To buy, get, or win back something. 4) To make good or fulfill a promise. 5) To exchange something for something of value.

Oxford American Dictionary: 1) To make someone or something seem less bad, 2) To get back a valuable object from somebody by paying them back the money you borrowed from them in exchange for the object, 3) To save from the power of evil.

The application of this term to Christ’s death on the cross is quite telling. If we are “redeemed,” then our prior condition was one of slavery. God has purchased our freedom, and we are no longer in bondage to sin or to the Old Testament law. This metaphorical use of “redemption” is the teaching of Galatians 3:13 and 4:5.

Related to the Christian concept of redemption is the word ransom. Jesus paid the price for our release from sin and its punishment (Matthew 20:28; 1 Timothy 2:6). His death was in exchange for our life. In fact, Scripture is quite clear that redemption is only possible “through His blood,” that is, by His death (Colossians 1:14)

In the Bible, the word redeem literally means “to buy out,” and was used specifically in reference to the purchase of a slave’s freedom. It includes the ideas of loosing from a bond, setting free from captivity or slavery, buying back something lost or sold, exchanging something in one’s possession for something possessed by another, and ransoming. This is similar to the secular meaning but it has far weightier implications. According to the Essential Bible Dictionary, redemption refers to God’s merciful and costly action on behalf of his people. For example, God delivered Israel from Egypt.

In Exodus 6:6, God said to the people through Moses, “Therefore, say to the Israelites: ‘I am the Lord, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment.’”

Later, Christ’s death on the cross served as redemption — payment of our sin-debt — to ensure our salvation (Mark 10:45).

The Bible does not explicitly mention society as a beneficiary of redemption. However, it is possible to interpret redemption as having a broader impact on society. We could also say that redemption is also part of God’s plan for society.

In Leviticus 25:47-49, we’re told that If an Israelite becomes poor and must sell themselves to a foreigner, they retain the right of redemption after they have sold themselves. One of their relatives may redeem them, or if they prosper, they may redeem themselves. (See the Book of Ruth.)

Conclusion:

When I consider of the redemption of God’s people my thoughts always return to the glorious scene in Heaven recorded in the Book of Revelation:

“And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. 2Then I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the scroll and to loose its seals?” 3And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it. 4So I wept much, because no one was found worthy to open and read the scroll, or to look at it. 5But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.” 6And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. 7Then He came and took the scroll out of the right hand of Him who sat on the throne. 8Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. 9And they sang a new song, saying: ‘You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation.’”  (Rev 5:1-9, NKJV)

“Is It the Mission of the Church to “Redeem” the Culture?” In the form of a statement, my answer is a resounding NO! To claim that it IS cheapens what God did for His people through the life, death and resurrection of  His beloved Son. In the form of a question, my answer is another question, “What did the Angel of the Lord say to Joseph prior to His Birth?”

“And she (Mary) will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins.” (Matthew 1:21, NKJV)

As one of the referenced articles summarized it:

Jesus gave his disciples two commands:

“Go into all the world and preach the gospel to every creature.” (Mark 16:15, NKJV)

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen.” (Matthew 28:19-20, NKJV)

What we need to understand is that the gospel changes people and it’s people with changed hearts and minds that can change a culture. Only Jesus can “redeem” our culture, and one day He will!

Be Blessed!

____________

List of online resources used in this post:

Are Christians Commanded to Change the Culture?

How should Christians engage with the culture?

Should We be Focused on Redeeming the Culture?

What is the meaning of Christian redemption?

Should the Church Seek to ‘Redeem’ the Culture?

What Does It Mean to Be Redeemed?

The Global Transformation of Redeeming Cultures

Redeeming the Culture (Part 1) Proclaim & Defend

Redeeming the Culture (Part 2) Proclaim & Defend

FOCUS on the Family Podcast Transcript

“Does God love us just the way we are?”

Posted by Dan C. on

clip_image002Have you ever listened to a popular Christian song and wondered about something in the lyrics? I have, and it happened again yesterday when we (the DanDee couple) were headed for Baskin & Robbins after dropping off our daughter Bekah and new baby Mary Ruth at the Colorado Springs airport for their flight back to North Dakota.

I didn’t mention it to Dee because we both know that I have a tendency to overthink things now and then. When I listened song lyrics, in my mind I asked the “Is that really true?” question. Now that you are all in suspense and wanting to know “Which lyrics?”, here it is, in the chorus of a Big Daddy Weave song that was being played on one of the SiriusXM Christian channels:

You love me, You love me
You love me just the way I am
You love me, You love me
You love me just the way
Just the way I am

I admit that I had an immediate mental reaction upon hearing that chorus, but I’ll get to that later. What I decided to do after my mental knee-jerk reaction was to ask the question “Is that really true?” in a couple of internet search engines. I found a range of articles from theologians, pastors, Bible teachers and ordinary folks with opinions. The results were interesting, to say the least. Here are a few of the responses I found online.

One article, by Brandon Medina, focused on articles praising some Christian artists for coming out of the closet and professing they are now homosexuals.

One Christian worship song writer and singer, on coming out as a lesbian, said,

“What Jesus taught was a radical message of welcome and inclusion and love, I feel certain God loves me just the way I am.”

Another Christian singer and songwriter came out as a lesbian and discussed her experience and views on homosexuality in a popular publication, saying,

“I don’t think homosexual orientation, whether you’re lesbian, gay, bisexual or transgender, I don’t think sexual identity in any way is a sin. I understand where the teaching [that says] homosexuality’s a sin comes from. However, in understanding that teaching, it’s not one that I feel is one that I could back.”

Finally, the former lead singer of a Christian rock band came out as gay saying,

“I know I have a long way to go. But if this honesty with myself about who I am, and who I was made by God to be, doesn’t constitute as the peace that passes all understanding, then I don’t know what does. It is like this weight I have been carrying my whole life has been lifted from me, and I have never felt such freedom.“

Brandon’s response:

“Does God love us just the way we are? Perhaps, a more accurate statement might be the following: “God loves us despite the way we are.””

“Our revised statement in bold above leads to the conclusion, that clearly there is room for change, yet God loves us anyway.  I think C. S. Lewis summed it up nicely when he wrote,

“The Christian does not think God will love us because we are good, but that God will make us good because He loves us” and also “we are bidden to ‘put on Christ’, to become like God. That is, whether we like it or not, God intends to give us what we need, not what we now think we want.“

“C.S Lewis’ point is that, yes, in fact, God does love us, but because of this love, He wants to change us into His image.”

I am not picking on members of the LGBTQ+++ community, however it does seem like the “God loves me just the way I am,” might be a favorite excuse for condoning homosexuality.

Ligon Duncan:

“God loves us no less than he loves his own Son, and he loves us in spite of the deepest sin and shame that we bear. God loves us no less than he loves his own Son, and he loves us in spite of the deepest sin and shame that we bear.”

JB Cachila, Christianity Today:

“God loved us so much that He sent His one and only begotten Son to save us from sin and death, undo the works of Satan in our lives, and make us conform to the image of His Son.” (Read John 3:16-17; 1 John 3:8; Romans 8:29)

“If Christ came to save us from the sorry state we are in, who are we to say that God loves us just as we are? God loves us alright, but He doesn’t want us remaining in the same sinful and unrepentant state that He found us in! “

Gail Burton Purath:

“God accepts us into His Kingdom just the way we are. But He expects us to change.”

In summary, here are some thoughts from R. C. Sproul:

“The kingdom of God is not Mister Rogers’ Neighborhood. There are few things more dangerous than preachers preaching that God loves everybody unconditionally, because the message people hear is: “There are no conditions. I can continue to live just as I’m living, in full rebellion against God, and I have nothing to worry about because there aren’t any conditions that I have to meet. God loves me unconditionally. I don’t have to repent. I don’t have to come to Jesus. I don’t have to leave my life of sin. There are no conditions and no strings attached; God loves me just the way I am. He’s glad that I turned out so nicely.”

“I’ve written a book on the love of God in which I talk about three ways that theologians speak about the love of God. First, there is God’s love of benevolence, wherein God has a good will towards everybody, both believers and non-believers. Second, there is the beneficent love of God, or that love by which God gives benefits to people whether they’re believers or not believers: “The rain falls on the just as well as on the unjust” (Matt. 5:45). The third and most important consideration is the love of complacency. The love of complacency is not the love of smugness, but rather the filial love that God has for the redeemed. That love is directed first to Christ and then to all who are in Christ, our Elder Brother.”

BTW, Big Daddy Weave clarified what was meant by the line in the chorus “You love me just the way I am“, in the song’s second verse:

“Ever patiently accepting me
Lord, You love in spite of everything I do
But oh so faithfully
You’re committed to the process that makes me like You
And I feel like I can dance
Oh You make me want to dance”

Whoops, I almost forgot to tell you what my first thought was when I heard the song on the radio. When I heard the words “You love me just the way I am,” my silent answer was “Not true, You love me in spite of the way I am.” Since that was the general consensus of the articles I read, I guess I might be in good company.

Be Blessed!

Online Resources:

God Loves Me Just the Way I Am

Does God Love Me Just As I Am?

Why ‘God loves you just the way you are’ might not actually be true

Does God love me just the way I am?

Think About These Things

Posted by Dan C. on

image

Paul’s letter to the church at Philippi can be characterized as a very positive book. There are a few personal rebukes and hints that the Philippian church could appear to be more unified (what church doesn’t need lessons in unity?). Most of the book is a positive statement and encouragement of what the church should do rather than a rebuke of what they are failing to do or an exhortation to stop doing something.

In the final chapter, Paul admonishes and encourages Philippian believers to stand firm in the Lord, rejoice in the Lord always, let their gentleness be evident to all, to not be anxious about anything, but pray about everything, and finally what their thought life should look like:

“Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.”

This does not mean that our thought lives will always reflect Paul’s list of “whatever’s”, however it does mean that believers can control their thoughts and that their thought life should be characterized by what is good and uplifting. We suggest to you that thinking about whatever is true, noble, right, pure, lovely, admirable, excellent, and worthy of praise applies to every area of life.

Dear friends, we are living in a world whose god is Satan, and while living and working in this world, we are surrounded daily by unbelievers whose minds have been blinded by this world’s god (2 Cor 4:4). We are constantly bombarded with this world’s (and American culture’s) values and priorities, many of which have been legislated into law, although they represent that which is evil and even called “abomination” in the sight of God. The same man who, as a Senator, signed the “Defense of Marriage Act” in 1996 defining marriage as between a man and a woman, has signed (as the nation’s President) woefully named “Respect for Marriage Act” legalizing same-sex marriage on a national level.

Popular media is filled with the “apostles” of our culture’s moral insanity. Whether we are talking about music, TV, movies, literature, or social media, we are constantly bombarded with information and material that utterly fails the Philippians 4:8 test concerning what should characterize our thought lives. This does not mean that everything we watch, read, or listen to must be overtly Christian in nature, but it does mean that while we can never tune out all media consumption, we can exert a level of control. We can also apply the Philippians 4:8 rule to whatever we are being fed by the media in our TMI world.

I also have to confess that applying the Phil 4:8 rule is easier said than done. It makes me angry, even furious sometimes to see our government legalizing and even celebrating that which God calls abomination, especially when that same government also wants me to celebrate what God hates. I am reminded of a passage in the book of Romans:

“Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.” Romans 1:32

For an even more detailed picture of what’s going on in our world, read Romans 1:18-32 in its entirety.

As someone who served his nation in uniform for 28 years, and as a government defense contractor for another 15+ years, I hate to see this once great nation being torn to pieces, all the while knowing that God is sovereign over every nation on Earth.

I don’t much care for much for the ‘professing’ Christian church being an adventure in missing the gospel by ignoring/minimizing sin and feeding us a steady diet of ‘our best lives now’, in its many forms. I’d rather listen to classic hymns of the faith in their original forms, both lyrical and musical. Maybe that’s just because I’m old. I remember when Sunday morning worship was all about God, not me and my feelings. I’m not riding the snivel train, just trying to be honest. I’m sure others might agree with me.

So you see, sometimes it’s hard to shift gears from the bad news that constantly bombards us the things Paul tells should most occupy our minds and characterize our thought lives. While I can avoid a lot of what today’s media and culture sends my way, I can’t block it all out. While I cannot personally fix everything that is broken, I can support those who are trying in meaningful ways to restore the “old paths” (see Jeremiah 6:16).

But I still ask myself “Self, what can you do, not only to maintain a Godly thought life, as Paul advises us, but to fix that which is broken, whether it’s in the church, in our society and culture, in my neighborhood, my family, or wherever I have the ability to effect change?

In answer to that, I am reminded of something Martyn Lloyd Jones once said:

“There can be no doubt whatsoever that all the troubles in the Church today, and most of the troubles in the world, are due to a departure from the authority of the Bible.”

While I agree with the Doctor, that statement presents me with the monumental task of trying to restore the world in which I live to the authority of the Bible. Maybe I should break that down to developing and applying a Biblical worldview to everything in my life. Perhaps when I behave differently than others around me, and when I am asked why I seem to react differently than most to the cultural and political insanity, I can refer to Scripture and how it affects my life, and perhaps even share some of the Biblical truths that fuel my spirit.

But most importantly, above anything else, I can share the story of the gospel of Jesus Christ, that when believed and received, is THE starting point that leads to lasting change in ourselves, in our society and culture, and indeed in the larger world around us.