Repentance -- Unconditional Turning to God

 “The whole proclamation of Jesus…is a proclamation of unconditional turning to God, of unconditional turning from all that is against God, not merely that which is downright evil, but that which in a given case makes total turning to God impossible…. [cp. the rich young ruler]

“It is addressed to all without distinction and presented with unmitigated severity in order to indicate the only way of salvation there is.

“Repentance calls  for total surrender, total commitment to the will of God….  It embraces the whole walk of the new man who is claimed by the divine lordship.  It carries with it the founding of a new personal relation of man to God….  It awakens joyous obedience for a life according to God’s will.”

-- "Repentance" (Theological Dictionary of the New Testament)

The Character of a True Theologian

 "By a theologian, I mean one who, imbued with a substantial knowledge of divine things derived from the teaching of God himself, declares and extols, not in words only, but by the whole course of his life, the wonderful excellencies of God and thus lives entirely for his glory."

--Herman Witsius, "On the Character of a True Theologian"

Spurgeon on True Conversion (That Jesus Should Be King Over You)

 'Note the business on hand—it is that Jesus should be King over you. ...Jesus must be King or He cannot be your Savior. Thousands of people are quite willing to be saved by Christ, but when it comes to the first step, namely, that Jesus must be accepted as Ruler, Lawgiver, Master, King, and Lord, then they start back and reject eternal life—

“Yet know (nor of the terms complain),
Where Jesus comes, He comes to reign;
To reign, and with no partial sway;
Thoughts must be slain that disobey.”

 'The whole question of your being saved or lost will turn on this—if Jesus is not your King, then the devil will remain enthroned in your heart and you will remain a lost soul. But if your heart will yield itself up to the supreme authority of King Jesus, then the work of salvation has already commenced and Jesus will take care to purge your nature of all His enemies until you shall be an empire in which He alone shall reign in holiness and peace. Jesus must be king! What do you say, sir, shall it be so? Do you hesitate about it? He must be your Lord and Master. His will must be your will. His commands must be law to you and His example must henceforth be the model of your life. Do you disagree or will you yield at once?...

'...And here is the point, if Jesus is to reign, the old king must go down. It is of no use trying to have [Sin and Christ] on the throne at the same time. It is impossible to serve sin and to serve Christ. Favorite and constitutional sins must be relinquished. I know many persons who say that they are under concern of soul whose sincerity I more than question, because they continue in known sin and yet they complain that they cannot find peace. How can they?...

'...The main point, however, is to do it—really and at once make Christ Jesus your King. And to this end we must believe in Him or trust Him. It is this trusting Jesus Christ which is the essential point, for out of it grows the repentance which renounces every false way. When a man fully and honestly trusts Christ with his soul, he is enabled from that time forward to hate the sin which he once loved and so he wins the mastery over it. He finds a joy in submitting to the holy reign of Jesus because he has already trusted Him and believes that he is saved. But alas! many of you do not believe..."

-- from his sermon entitled, "Now Then Do It"

Billy Graham on Necessity and Nature of Repentance

“If repentance could be described in one word, I would use the word renounce. ‘Renounce what?’ you ask. The answer can also be given in one word – ‘sin.’…

“Not only are we told that we must renounce the principle of sin but we are also to renounce sins – plural. We are to renounce the world, the flesh and the Devil. There can be no bargaining, compromise or hesitation. Christ demands absolute renunciation…..

“…repentance and faith go hand in hand. You cannot have genuine repentance without saving faith and you cannot have saving faith without repentance….

“…[To repent] means a great deal more than just regretting and feeling sorry about sin. The Biblical word repent means ‘to change, to turn.’ It is a word of power and action. It is a word that signifies a complete revolution in the individual. 

“When the Bible calls upon us to repent of sin, it means that we should turn away from sin, that we should do an about-face and walk in the opposite direction from sin and all that it implies….

“….True repentance means ‘to change, to turn away from, to go in a new direction.’ To be sorry is not enough in repentance….

“….repentance cannot take place unless first there is a movement of the Holy Spirit in the heart and mind….”

“….There must be a determination to forsake sin – to change one’s attitudes toward self, toward sin, and God; to change one’s feelings; to change one’s will, disposition and purpose.

“Only the Spirit of God can give you the determination necessary for true repentance….

“There is not one verse of Scripture that indicates you can be a Christian and live any kind of a life you want to. When Christ enters into the human heart, He demands that He be Lord and Master. He demands complete surrender….

“…He must have first place in everything you do or think or say, for when you truly repent you turn toward God in everything.

“We have the warning of Christ that He will not receive us into His kingdom until we are ready to give up all, until we are ready to turn from all sin in our lives. Don’t try to do it part way. Don’t say, ‘I’ll give up some of my sins and hang on to some others. I’ll live part of my life for Jesus and part for my own desires.’”

“God demands a total change, a total surrender.”

[cp. Matt. 12:41 --> Jonah 3:5f.; Matt. 4:17/Mk. 1:15; Lk. 24:46; Acts 2:38; 5:31; 11:18; 17:30-31; 20:21; 26:20; cp. Rom. 2:5

Complete Submission...Unqualified Allegiance

 "Any offer of the Gospel that does not make plain the need for complete submission and unqualified allegiance to Jesus Christ is not biblical." 

-- David Wells, "Turning to God"

"Preach Like Hell Lasts Forever" -- Sinclair Ferguson

Preach Like Hell Lasts Forever:  Why We Must Warn — Through Tears

Article by Sinclair Ferguson

Professor, Reformed Theological Seminary

Sometimes sitting beside a wall in our congregation’s building in Dundee, Scotland, I ask, in my imagination, if the wall could replay for me what it heard preached in past days. For here, one Sunday, probably in early 1843, the young minister, still in his twenties (and with but months left of his brief life) entered the pulpit having written these words in his journal the week before:

As I was walking in the fields, the thought came over me with almost overwhelming power, that every one of my flock must soon be in heaven or hell. Oh, how I wished that I had a tongue like thunder, that I might make all hear; or that I had a frame like iron, that I might visit every one, and say, “Escape for thy life!” Ah, sinners! You little know how I fear that you will lay the blame of your damnation at my door. (Memoirs and Remains of R. M. M ‘Cheyne, 1892, 148)

The same Robert Murray M’ Cheyne (our “founding pastor”; he died at the age of 29) met up with Andrew Bonar one Monday, and learning that his close friend had preached on the subject of hell, asked if he had preached it with tears.

These two comments model for us the necessity that is laid on those who preach the gospel (and give us all a vital reason to pray for them).

Preaching Both Heaven and Hell

There can be no doubt that the overarching and undergirding theme of M’Cheyne’s ministry was the sheer wonder of the love of the Lord Jesus Christ for lost sinners. But in his teens, he realized that the gospel only produces a full sense of that wonder when we have learned why it is so necessary and are conscious of the terrible realities from which Christ came to save us. A sense of the awful nature of hell and the ineffable wonder of the love of Jesus go hand in hand in the gospel message — in the preaching of it, and in the preacher himself.

By nature, we resist the stretching of mind and emotions that this involves. Preachers tend to be emotionally “wired” to one or the other emphasis — strong and bold in preaching hell but weaker in exalting the love of Christ, or favoring the love of Christ but diluting it by minimizing the reality of the hell. And sometimes we make the mistake of thinking that true biblical balance is found “somewhere in the middle.” In Scripture, however, the true balance is found by the stretching of our understanding and affections in both directions.

On the one hand — like the slow-thinking medieval pupil Boso, a millennium later — we need to hear the echo of the words of his monk-master, Anselm: “You have not yet considered the greatness of the weight of sin.” But on the other hand, we should never make the mistake of under-contemplating Anselm’s main theme: Cur Deus Homo — who it was, how it was, and why it was, that the Son of God entered the darkness of the womb of the virgin Mary and died for us in the darkness of the cross of Calvary.

Preaching from the Judgment Seat

How are we to nurture this “balance” in the ministry of the word? First and foremost, we need to hear our Lord and his apostles addressing us in the Scriptures.

We must contemplate the fact that we must all stand before the judgment seat of Christ (2 Corinthians 5:10), and in that light see the wonder of the reconciliation and new creation that are ours in him (2 Corinthians 5:17–21). This is what produces in us “the fear of the Lord” (2 Corinthians 5:11) that will open our mouths with gracious boldness to “persuade” our hearers (2 Corinthians 5:11), to appeal to them to “be reconciled to God” (2 Corinthians 5:20), and to show them why and how this wonder has been made possible by Christ becoming sin for us (22 Corinthians 5:21).

Contemplating the judgment seat of Christ sobers our hearts. Then we discover, with John Owen, that the sermons that go with most power from us will be those that have come with most power to us. There is no substitute for visiting the scene of the Last Assize and meditating on the judgment that will take place there. It will assess the reality of our lives (“according to truth,” Romans 2:2) in a way that is righteous (Romans 2:5), individual (Romans 2:6), altogether without favouritism (Romans 2:11), and permanent (Romans 2:12).

Death Without Death

Then, further meditation on the implications of our Lord’s teaching (and the apostles’ outworking of it according to Matthew 28:19–20) will engage us in yet deeper soul-diagnosis and consequent surgery. We will find ourselves mentally and emotionally undeceived. For the result of judgement for those who have not believed is set before us in stark, emotion-laden descriptions.

The unbeliever will experience separation from God — being sent “outside” (Matthew 8:12; 22:13; 25:29) and “away from the presence of the Lord” (2 Thessalonians 1:9). It is a fire that burns eternally (Matt. 25:42; Jude 7) that is also an “outer darkness” (Matthew 8:12), where there is weeping and gnashing of teeth (Matthew 22:13). It involves dissolution (“destruction,” Matthew 7:13; 10:28; Romans 9:22; Philippians 3:19; 1 Thessalonians 5:2). Dante caught the despair of this in The Divine Comedy in the words he has inscribed over the entrance to hell: “All hope abandon ye who enter here.” Perhaps most sobering of all, it is everlasting (2 Thessalonians 1:8-9).

No wonder the Puritan Thomas Brooks cried out,

Oh, but this word 'eternity, eternity, eternity'; this word 'everlasting, everlasting, everlasting'; this word 'forever, forever, forever', will even break the hearts of the damned in ten thousand pieces! Oh, that word 'never', said a poor despairing creature on his death-bed, breaks my heart. . . . Impenitent sinners in hell shall have end without end, death without death, night without day, mourning without mirth, sorrow without solace, and bondage without liberty. The damned shall live as long in hell as God himself shall live in heaven. (Works of Thomas Brooks, 5:130)

Emotionally Intolerable

Some readers will recall how, from around 1988 into the early 1990s, the late John R.W. Stott was “jumped on” when his long-held openness to annihilationism became more public knowledge. With respect to everlasting punishment, he wrote, “Emotionally, I find the concept intolerable” (Evangelical Essentials, 314).

Even if we do not share his exegesis and the theology to which it gave rise, should we not share his emotions? For the biblical doctrine of hell strips us emotionally bare. Is it perhaps true that the reason for the metallic nature of some preaching on hell has lain precisely here: we have not felt its sheer unbearableness. Can the sense of edge, or coldness, or the compassionless, even angry-voiced way we preach on it be an indication not of our sense of its reality, but rather that its truth has never broken our hearts? Has listening to such preaching been accompanied in your case, as in mine, by the painful thought that we ourselves may also sound like that?

“Emotionally . . . intolerable”? This is not necessarily unbelief. Indeed, if we have not ourselves felt this, would we not too have been asleep on the outskirts of the Garden of Gethsemane? For the New Testament gives us some indication that the one of whom Luther wrote, “No man feared death like this man,” found the hell he faced there “emotionally intolerable.”

‘My God, My God’

The Evangelists’ descriptions suggest what Luther says about Christ. Luke tells us that it was after and not before the angel strengthened him that “being in an agony he prayed more earnestly and his sweat became like great drops of blood falling on the ground” (Luke 22:43–44).

Perhaps even more telling is the raw language used by Mark: Jesus “began to be greatly distressed and troubled” and “very sorrowful” (Mark 14:33–34). The verb translated “to be . . . troubled” (adēmonein) is used in the New Testament only here (and the parallel passage in Matthew 26:37) and in Philippians 2:26. As J.B. Lightfoot (a scholar not given to flights of exegetical fancy) notes, it “describes the confused, restless, half-distracted state, which is produced by physical derangement, or by mental distress, as grief, shame, disappointment” (Philippians, 123).

Jesus prayed that the cup his Father was giving him might be removed. His prayer was heard — his prayers were always heard (John 11:42) — but it was refused. For there was no other way (a truth that needs to be pressed firmly on the minds, consciences, and wills of all those who believe they can find another way of salvation, when God the Father could “find” only one).

Jesus prayed “with loud cries and tears” (Hebrews 5:7). It is not an exaggeration, surely, to say that Jesus found his being made sin, tasting death, undergoing divine wrath and experiencing hell in his own separation from God to be “emotionally intolerable.” It undid him in the presence of his Father and the holy angels, and eventually wrung from his soul — by that time tasting “the darkness outside” — these impenetrable words: “My God, my God, why have you forsaken me?”

Backdrop and Framework

“But,” you may say, “this is just the gospel.” Exactly! At the heart of the gospel lie heaven and hell. It is the gospel of the One who tasted hell to bring us to heaven. Any lesser emphases make for a lesser gospel. But this gospel is the gospel of “God’s kindness” which is “meant to lead to repentance” (Romans 2:4 — how striking this statement is precisely because it is embedded in an entire chapter on divine judgment and its consequences!).

But this is also the gospel of the preacher (like Paul) whose mind and emotions are stretched. On the one hand, he sheds tears of grief over the consequences of the greatness of the weight of sin in his hearers’ hearts and the destiny to which that will condemn them; and on the other hand, he feels tears of joy at the greatness of the salvation which he offers to sinners in Jesus Christ.

In the nature of the case, hell and heaven are not the explicit themes of every sermon. But if they are not in the foreground, they should always be the backcloth to our preparation, and the framework within which we view our hearers whenever we are preaching.

So, I need to go to my Bible in the presence of God and meditate until this dawns on my mind, my affections, my will, and then emerges on my lips and my preaching. Only then, even if the words “heaven” and “hell” are not mentioned when I preach, it will become clear to my hearers that the ministry of God’s word is of eternal significance for them — and also for me.

The Most Important Task on Earth

By way of conclusion, two comments made to me about preaching come to mind.

The first, some words of William Still of Aberdeen in Scotland. I cannot forget what I felt when he told me, still a young student, “I never preach now without believing that something will happen that will last for all eternity.” That is the faith of the psalmist and of the apostle: “‘I believed, and so I spoke,’ we also believe and so we also speak . . . all for your sake” (2 Corinthians 4:13–15). Who would not want to exercise such a ministry?

Second, some words of a friend, a scientist through whose devoted research people certain otherwise to die within a few weeks were enabled to enjoy prolonged life. Having watched a moving documentary on the result of her work, I said to her how gratifying it must be to see her life’s work making such an amazing impact. She responded very simply, “Sinclair, what I do isn’t really all that important.” And then, with a slight movement of her professorial finger, added, “But what you do. That is really important.”

Words worth weighing. For we are charged with the most important task on earth: pointing men, women, young people, boys and girls to the only Way, to the One who alone can enable them to escape from the City of Destruction and arrive at the Celestial City.

--Sinclair Ferguson is a Ligonier teaching fellow and Chancellor’s Professor of Systematic Theology, Reformed Theological Seminary.

A Spiritually-Healthy Believer Is Easily Edified

“A spiritually healthy believer is easily edified.”

I remember how forcefully that sentence struck me the first time I read it.  It hit me as being very insightful and extremely important, summarizing some important truths in just a few words.  It was written in the context of the life of the church, including as it relates to its gatherings to worship.

The first thing worth noticing is that it assumes, rightly, that the purpose for gathering is ‘edification’ (being spiritually strengthened) not entertained.  There’s a huge difference between the two – a difference many seem to be forgetting.

The New Testament makes it clear that, along with honoring God, the purpose of our gatherings is to edify one another – to build each other up in faith, love and hope.  And the Bible is equally clear that such edification happens via the ministry of the Word of God, spoken and sung.  It’s crucial to remember here that, according to the New Testament, our ‘true spiritual worship’ is our living, every day, consecrated to God, not conforming to the world, but being transformed by the renewing of our minds which results in knowing and doing God’s will.  (Rom. 12:1-2; 1 Cor. 14:3, 5, 12, 26; Col. 1:28; 3:16; 2 Tim. 3:16-17; Heb. 10:23-25; 2 Pet. 3:18)

(It’s also important to recognize that none of the Biblical words for worship mean ‘music-making’.  The 3 key Biblical words for worship mean 1) bow down in submission and dependence, 2) revere, and 3) serve.  Of course all three of these attitudes and actions can happen through singing and music-making, but given today’s prevailing trends it seems helpful to remind that we need to resist the idea that ‘worship’ equals ‘music-making.)

And so we gather to glorify God and edify one another; in fact one of the most important ways that we honor God is BY edifying one another, helping each other spiritually.  And that brings us back to the idea of being ‘easily edified.’

The point of that phrase isn’t that it’s easy to grow in holiness, faith and love.  No, the point is that the spiritually healthy believer realizes the essential simplicity of how that process moves forward – it happens through the prayer proclamation of the Word of God, faithfully interpreted and relevantly applied.

All the spiritually healthy Christian (including new Christians) really need or want is to gather with the people of God around the Word of God to be encouraged to continue in the will of God.  Again, there is a simplicity to all this, a simplicity that can be lost in the midst of a prevailing spiritually UNhealthy  mix in evangelical Christianity today that confuses entertainment with edification and then looks to audio-visual technology to be the ‘means of grace’ (that is, factors of sound and lighting, etc., become essential to producing a certain effect of ‘worship’).  It’s a major topic that will be the focus of another post sometime.

But the point now is, the healthy believer doesn’t need all that.  He or she is ‘easily edified’.  Have the people of God prayerfully and reverently and joyfully gathered around the Word of God (spoken and sung) in the presence of God?  Well then, that’s all they really need.  That will ‘do the trick’ – they’ll be able to grow in devotion to God, to one another, and to the work He’s called us to do.

And there is one other key characteristic of the spiritually healthy believer.  Because he or she is now growing in the fruit of the Spirit, which involved a God-implanted love for fellow-believers, the spiritually healthy Christian does ‘is not self-seeking’ and ‘does not insist on his own way’ when it comes to gathering and fellowshipping together.  (1 Cor. 13:5).  One of the worst effects of the so-called ‘worship style wars’ of the past few decades is the erosion of the attitude of self-denying deference when it comes to matters of mere personal preference.

Well again, just to remind us, here are some other basic Bible passages that describe the attitude and outlook of the healthy, growing Christian:  

1 Cor. 10:31-33 “…whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, … even as I try to please everyone in every way. For I am not seeking my own good but the good of many…”

Rom. 15:1-3  “We who are strong ought to bear with the failings of the weak and not to please ourselves. Each of us should please his neighbor for his good, to build them up.  For even Christ did not please himself…”

Matt. 20:28 “…the Son of man did not come to be served, but to serve….”

Phil. 2:3-7 “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.    In your relationships with one another, have the same mindset as Christ Jesus,  Who, being in very nature God,  did not consider equality with God something to be used to his own advantage;  rather, he made himself nothing by taking the very nature of a servant,…”

And isn’t that how the Lord described kingdom greatness?  Being willing to be a servant, a slave (!) to others?  (Mt. 20:25-27)

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

Yesterday I saw a Facebook post from a young pastor who serves a growing, healthy church in Virginia.  His post was simple, straightforward, with a profound lesson:

 Bill's family joined our church.

No one invited them to dinner.

What did they do?

They began inviting people over for meals.

Today, most of our church has at least been invited into their home.

They changed our church.

Lord, help us be what we wish others would be for us.

Amen to that.

Finally, as I write this I think of missionary friends who are just returning after home assignment to the Dem Tribe in Papua, Indonesia.  Jared and I talked a number of times about how spiritually eager and excited these very young converts are – eager and excited to hear more of ‘God’s Talk’ so that they can be doers and not just hearers of the Word.  That’s what they really want; that’s what they really need.

It reminds me of those videos you see on YouTube when a tribal group received their first copies of the Bible in their own language.  They are ecstatic.  They are thrilled.  And they are wise – because they have a Spirit-given anointing that has already taught them that the Word of God is really all they truly need to continue to grow in their knowledge of God.

They realize what many in the West and in the U.S. seem to not be so sure of; but they are sure, for they remember that their faith in God came in the first place via "hearing the Word of Christ" (Rom. 10:17), and so now they have the joyful expectation that, with their very own Bibles in their very own language, they have all that they need for life and godliness.  They are ready to be ‘easily edified.’

But I’ve known easily-edified, others-serving, God-glorifying Christians in every church in America that I’ve been a part of.  And they are truly beautiful people, reflecting the beauty of their Savior, because they’ve adopted a mindset of wanting to be just like Him.  They bring glory to God, and edifying joy and encouragement to others.  I want to be one of them.

What Scripture says, God says...

“What Scripture says, God says….”  That was St. Augustine’s compelling way of affirming the true nature and authority of the Bible as God’s inspired (literally, ‘breathed out by God”), infallible, inerrant Word.  Faithful Christians throughout history and around the world have held, and still do hold, this view of the Bible – for it was taught by the Lord himself, and by his prophets and apostles.

We are to use the Bible for the purposes God gave it, purposes that are well-summarized by J.I. Packer who said that all theology should lead us further and deeper when it comes to ‘the praise of God and the practice of godliness.’

“What Scripture says, God says” and what that means practically is: how we relate to the Bible is how we relate to God, precisely because the words of Scripture are HIS WORDS.  There are so many crucial applications of this truth, but I just want to focus on one key idea and that is this: the Lordship of Christ over every believer and every congregation is mediated by His Word (illumined by the Spirit).  And the Bible goes further to say that this inscripturated Word is to be faithfully taught and relevantly applied by those whom Christ himself has called and gifted to preach and teach his Word.

And so, to put it bluntly, when the Lord asks, “Why do you call me ‘Lord, Lord’ but do not do what I say?” (Lk. 6:46) it is a rebuke to every professing Christian or church leader or congregation that, in spite of their supposed commitment to Christ’s lordship and the Bible’s authority, defy or disregard that authority when it comes to how they actually and practically conduct themselves, the values they truly express, and in how their  decisions are actually made.

And so, in the lives of individual believers, their Christian profession is contradicted by their practice (Titus 1:16), to the detriment of the Christian witness (Titus 2:5).  And as it relates to churches, pragmatism (what seems to ‘work’) or the personal preferences of church members or pastors or  church leaders, or ‘tradition’ (“we’ve always done it this way”)  actually end up nullifying the supposed allegiance to God’s own Word (the very thing Jesus rebuked the Pharisees and ‘experts’ in the law/Torah for in Matt. 15:3-9).  

God’s Word through Moses, re-affirmed by the Lord Jesus himself during his wilderness temptation, insists that we are to “live by every word that comes from the mouth of God” – His words of teaching, we are to believe; his words of promise, we are to trust (beginning with the Gospel promise itself); and his words of command, we are to observe and obey.

Again, to quote J.I. Packer,  “The Christian principle of biblical authority means... that God purposes to direct the belief and behavior of his people through the revealed truth set forth in Holy Scripture…..Authority in Christianity belongs to God the Creator, who made us to know, love, and serve him, and his way of exercising his authority over us is by means of the truth and wisdom of his written Word….. And since the Father has now given the Son executive authority to rule the cosmos on his behalf (Matt.28:18), Scripture now functions precisely as the instrument of Christ’s lordship over his followers…." -- (Concise Theology, p. 16)

Christian, how you relate to God’s Words in your Bible is how you relate to God.  This may be the most important principle and practice in living a healthy spiritual life.   Church leader, you have a special calling to do all that you can to make sure that in the actual teachings, practices, programs and decisions of your church, the headship of Christ over your church finds consistent expression in intentional submission to the teachings of the Bible, because…..’what Scripture says, God says.’

(Deut. 8:3; 10:12-13; Psalm 1; 19:7-11; 119; Matt. 4:4; 5:17-20; 28:18-20; Jn.8:31-32; Eph. 4:11-13; 1 Thess. 2:13; 2 Tim. 2:2; 3:16-17; 4:1-5; Heb. 4:12-13; 13:17; James 1:22-25; 2 Pet. 1:21)

The Purposes of Singing in Worship

 “The hymnic material in the book of the Revelation…should alert us to the importance of singing God’s praise in a way that is truly honoring to him and helpful to his people. 

"Do our hymns and songs concentrate on praising God for his character and his mighty acts in history on our behalf? Do they focus sufficiently on the great truths of the gospel? 

"There is always a temptation to focus too much on the expression of our own immediate needs.” 

– David Peterson, “Engaging with God”

J.I. Packer on the Old Gospel versus the New...

"...[The most serious problems in Christianity today all arise from] our having lost our grip on the biblical gospel. Without realising it, we have during the past century bartered that gospel for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty....

The 'new gospel' conspicuously fails to produce deep reverence, deep repentance, deep humility, a spirit of worship, a concern for the church. Why? We would suggest that the reason lies in its own character and content. It fails to make men God-centered in their thoughts and God-fearing in their hearts because this isn’t primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be “helpful” to man—to bring peace, comfort, happiness, satisfaction—and too little concerned to glorify God. 

The old gospel was “helpful,” too—more so, indeed, than is the new—but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially a proclamation of Divine sovereignty in mercy and judgment, a summons to bow down and worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its center of reference was unambiguously God. But in the new gospel, the center of reference is man. 

This is just to say that the old gospel was religious in a way that the new gospel is not. Whereas the chief aim of the old was to teach men to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and his ways with men; the subject of the new is man and the help God gives him. There is a world of difference. The whole perspective and emphasis of gospel preaching has changed.

The new gospel conspicuously fails to produce deep reverence, deep repentance, deep humility, a spirit of worship, a concern for the church.

 From this change of interest has sprung a change of content, for the new gospel has in effect reformulated the biblical message in the supposed interests of “helpfulness.” Accordingly, the themes of man’s natural inability to believe, of God’s free election being the ultimate cause of salvation, and of Christ dying specifically for his sheep, are not preached. These doctrines, it would be said, are not “helpful”; they would drive sinners to despair, by suggesting to them that it is not in their own power to be saved through Christ. (The possibility that such despair might be salutary is not considered; it is taken for granted that it cannot be, because it is so shattering to our self-esteem.) 

However this may be...the result of these omissions is that part of the biblical gospel is now preached as if it were the whole of that gospel; and a half-truth masquerading as the whole truth becomes a complete untruth. Thus, we appeal to men as if they all had the ability to receive Christ at any time; we speak of his redeeming work as if he had done no more by dying than make it possible for us to save ourselves by believing; we speak of God’s love as if it were no more than a general willingness to receive any who will turn and trust; and we depict the Father and the Son, not as sovereignly active in drawing sinners to themselves, but as waiting in quiet impotence “at the door of our hearts” for us to let them in. It is undeniable that this is how we preach; perhaps this is what we really believe.

But it needs to be said with emphasis that this set of twisted half-truths is something other than the biblical gospel. The Bible is against us when we preach in this way; and the fact that such preaching has become almost standard practice among us only shows how urgent it is that we should review this matter. To recover the old, authentic, biblical gospel, and to bring our preaching and practice back into line with it, is perhaps our most pressing present need...."

-- J.I. Packer, from his Introductory Essay to John Owen's "The Death of Death in the Death of Christ"

Denying and Defying the Authority of the Bible

There is more than one way to defy the authority of Bible (which amounts to defying the authority of the Lord whose Word the Bible is).  I was reminded of this after reading an article about trends today in the United Methodist Church.

The most obvious way is to deny that the Bible really is the 'Word of God', and to say that it’s essentially just the words of men.  This is the perspective and practice of the theological “liberal”.

But there are at least two other ways of defying the Bible’s authority, in actual practice.  One is to affirm the authority of the Bible in general terms but then, in specific matters, to insist that it can be interpreted in different ways on a given matter, so that the best thing to do is make room for all those interpretations.  This is the perspective of a growing number of evangelicals on some of the key ethical issues of the day.

But there’s at least one more way of defying the Bible as 'sufficient rule in all matters of faith/belief and practice' – and that is to, again, officially affirm the authority of the Bible, but then, in actual practice, to let other factors (e.g., pragmatism, personal agenda, people-pleasing 'politics') override the commitment to Biblical principle.  This is what you find the Pharisees doing in their interpretation and application of the 5^th Commandment – which the Lord Jesus exposes and rebukes in Matthew 15:1-9.

The crucial point to recognize is that in ALL the above scenarios the Word of God has been effectively (to use Jesus’s word) “nullified.”   It is bad enough when liberals do it, but it’s surely worse when self-described “Bible-believing evangelicals” thus defy the Scriptures, and the Spirit of God who inspired them.  And are we even aware of (or honest enough to admit) the ways that this last category are being played out in the Church today?

"Let us give to every part of the public worship its proper place, but let us beware of placing any part of it above preaching. By preaching the church of Christ was first gathered together and founded, and by preaching it has ever been maintained in [true] health and prosperity" --  J.C. Ryle

Is the Lord Jesus Really the Head of Your Church?

As a practical matter, being a Christian means living under the Lordship of Jesus Christ, and living under his lordship means living in accordance with his teaching and commands (John 8:31; Matt. 28:20) -- and the only place to find those teachings is the Bible. 

This practical principle is true for individual Christians, but also applies to churches, to congregations as a whole.  It applies to pastors, ministry leaders, board members and members of the congregation.  This means that, in any given decision that a church faces, the most important and relevant question for each leader and lay member to ask is NOT, what do I prefer, or what do most people I know prefer, or even what does a given leader prefer.  The crucial question for all involved is:  "In the decision we now face, what would be most faithful to the teaching of Scripture?"

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As J.I. Packer has written,  “The Christian principle of biblical authority means, on the one hand, that God purposes to direct the belief and behavior of his people through the revealed truth set forth in Holy Scripture; on the other hand it means that all our ideas about God should be measured, tested, and where necessary corrected and enlarged, by reference to biblical teaching…..

"Authority in Christianity belongs to God the Creator, who made us to know, love, and serve him, and his way of exercising his authority over us is by means of the truth and wisdom of his written Word….. And since the Father has now given the Son executive authority to rule the cosmos on his behalf (Matt.28:18), Scripture now functions precisely as the instrument of Christ’s lordship over his followers…." [Matt.28:18ff.; 2 Tim.3:16-17]

-- J.I. Packer "Concise Theology" (p.16)

How Long Will We Continue to Miss This?

“From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven has come near.’”   -- Jesus (Matt. 4:17)

“If you confess with your mouth, ‘Jesus is Lord,’ …you will be saved.” -- Paul (Rom. 10:9)

“Jesus came to them and said, ‘All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you….’” – Jesus (Matt. 28:18-20)

“Why do you call me, ‘Lord, Lord,’ and do not do what I say?” – Jesus (Luke 6:46)

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.” – Jesus (Matt. 7:21)

This is not how most evangelicals today present the gospel, and the way of salvation.

In order to be saved, person must ‘confess Jesus as Lord’, acknowledging him to be the Supreme Authority (“King”) over him or her.  For the Lordship of Jesus is the current expression of the kingdom of God.

Becoming a true disciple (= Christian, Acts 11:26) means committing to obey everything Jesus commands.

Jesus himself defined his Lordship in terms of people doing what He says – doing the will of God.

And Jesus warns that just because someone is in the habit of calling Him ‘Lord’ – that person will not be among the saved if they were not an obeyer of Christ’s word.

Far too often this truth is not clearly explained in our presentations of the Gospel.  In fact, far too many evangleicals don’t even seem to be trying to make this clear and, even more bizarre, some evangelicals deny that this proclamation of Jesus as Supreme Authority is even necessary, or even accurate.

Tragically, instead of urgently and boldly proclaiming this true message concerning the way of salvation, too much of the evangelical church seems committed people-pleasing ‘preaching,’ presentations and programs that do much more entertaining than faithful evangelizing of the lost (or edifying of the saved) – which is just what the apostle Paul warned would happen  (2 Timothy 4:1-5)

The Pastor, Sheep and Goats

"The pastor is called to feed the sheep, even if the sheep do not want to be fed. He is certainly not to become an entertainer of goats. Let goats entertain goats, and let them do it out in goatland. You will certainly not turn goats into sheep by pandering to their goatishness." (William Still)

What Do You Want from Church?

"When I go to the house of God I do not want amusement. I want the doctrine which is according to godliness.

"I want to hear of the remedy against the harassings of my guilt and the disorder of my affections. I want to be led from weariness and disappointment to that goodness which feeds the hungry soul.

"Tell me of the Lord Jesus who himself bore our sins in his own body on the tree. Tell me of his intercession for the transgressors as their advocate with the Father. Tell me of his Holy Spirit, whom they that believe on him receive to be their Preserver, Sanctifier, Comforter.

"Tell me of his chastenings, their necessity and their use. Tell me of his presence, his sympathy and his love. Tell me of the virtues, as growing out of his cross and nurtured by his grace.

"Tell me of the glory reflected upon his name by the obedience of faith. Tell me of the vanquished death, of the purified grave, of a blessed resurrection, of the life everlasting, and my [heart] warms.

"This is gospel; these are glad tidings to me as a sufferer, because glad to me as a sinner.”

-- Thomas Murphy

Why Do We Do What We Do at Church?

"In the New Testament, and especially in Acts, the primary focus of the Church's energies and efforts was to make disciples of Jesus Christ -- that is, converting people into those who would devote themselves to living for God's glory, in accordance with the teachings of Christ.  The means and methods were essentially prayerful, Spirit-empowered proclamation of the Gospel and teaching of the Word, evangelizing the lost, and edifying (transforming) the saved.

"Today, so much of the American Church's focus seems to be on providing religious goods and services to the 'saved' -- centered on an essentially therapeutic and enjoyable concert-like event on Sunday mornings (or Saturday evening, if more convenient).  The focus on sanctification of the saved, and conversion of those whom Paul calls "the disobedient" (not "seekers"), in the Church's weekly gatherings, meetings and events seems to have been profoundly obscured and, frankly, replaced."

-- Jon G. Baldwin, "Towards Revival and Renewal"

Salvation, Repentance and Confessing "Jesus is Lord"

New Horizons – Studies in the Book of Acts (Salvation, Conversion, Repentance & Faith)

On repentance as an essential aspect of conversion: (Luke 24:45-47) Acts 2:38; 5:31; 5:31; 11:18; 17:30-31; 20:21; 26:20

The nature of repentance: cp. Jesus’ statement in Matt. 12:41 with Jonah 3.(1-4)5-10

Key Question:  If Jesus is not the Supreme Authority [= 'Lord'] in a person’s life, is that person saved?

Answer: No. 

If you declare/confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.  Rom. 10:9  (cp. 1 Cor. 12:3b.)

“Why do you call me, ‘Lord, Lord,’ and do not do what I say? Lk. 6:46

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’  Matt. 7:21-23

What is at sake regarding this crucial question:

1.  the eternal damnation of those led into a false assurance of salvation;

2.  the corrupting of the church with unregenerate ‘members’…;

3.  failure, then, to be salt and light in the culture (because we will have lost our saltiness);

4.  lack of compelling purpose and direction for living as individual believers and as a church (for we have no Master/Lord to direct us)

Conversion marks the inception of ‘the obedience of faith’, reversing the characteristic disobedience on the unbeliever.  (Rom. 1:5; 6:17-18; cf. Eph. 2:2; 5:6); proactively following as disciples, serving as ‘slaves’, person to Person.

Our Repentance Will Always Be Incomplete, a Work in Progress, in This Life

“We need to realize that while God’s acceptance of each Christian believer is perfect from the start, our repentance always needs to be extended further as long as we are in this world.

"Repentance means turning from as much as you know of your sin to give as much as you know of yourself to as much as you know of your God, and as our knowledge grows at these three points so our practice of repentance has to be enlarged.”

- J.I. Packer, Keep in Step with the Spirit: Finding Fullness in Our Walk with God, 87

Repentance Is Not Perfection but Taking Sides

“[The truths relating to a genuine conversion do not mean] that a Christian will never sin.

“Repenting of sin doesn’t necessarily mean that you stop sinning – certainly not altogether, and often not in particular areas, either.  Christians are still fallen sinners even after God gives us new spiritual life, and we will continue to struggle with sin until we are glorified with Jesus (see, e.g., Gal. 5:17; 1 John 2:1).

“But even if repentance doesn’t mean an immediate end to our sinning, it does mean that we will no longer live at peace with our sin.  We will declare mortal war against it and dedicate ourselves to resisting it by God’s power on every front in our lives.

“Many Christians struggle hard with this idea of repentance because they somehow expect that if they genuinely repent, sin will go away and temptation will stop.  When that doesn’t happen, they fall into despair, questioning whether their faith in Jesus is real.

“It’s true that when God regenerates us, he gives us power to fight against and overcome sin (1 Cor. 10:13).  But because we will continue to struggle with sin until we are glorified, we have to remember that genuine repentance is more fundamentally a matter of the heart’s attitude toward sin that it is a mere change of behavior.  Do we hate sin and war against it, or do we cherish it and defend it?

“One writer put this beautifully:  ‘The difference between an uncoverted and converted man is not that the one has sins and the other has none; but that the one takes part/[sides] with his cherished sins against a dreaded God, and the other takes part/[sides] with a reconciled God against his hated sin.’”

-- Greg Gilbert, “What Is the Gospel?” pp. 81-82, quoting William Arnot, “Laws from Heaven for Life on Earth” (London: T. Nelson and Sons, 1884), 311.

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How can you hope to enter the kingdom of heaven (then) when you're unwilling for Christ to be your king (now)?

Notes: 

Spurgeon on True Conversion

"Note the business on hand—it is that Jesus should be King over you. ...Jesus must be King or He cannot be your Savior. Thousands of people are quite willing to be saved by Christ, but when it comes to the first step, namely, that Jesus must be accepted as Ruler, Lawgiver, Master, King, and Lord, then they start back and reject eternal life—

“Yet know (nor of the terms complain),
Where Jesus comes, He comes to reign;
To reign, and with no partial sway;
Thoughts must be slain that disobey.”

"The whole question of your being saved or lost will turn on this—if Jesus is not your King, then the devil will remain enthroned in your heart and you will remain a lost soul. But if your heart will yield itself up to the supreme authority of King Jesus, then the work of salvation has already commenced and Jesus will take care to purge your nature of all His enemies until you shall be an empire in which He alone shall reign in holiness and peace. Jesus must be king! What do you say, sir, shall it be so? Do you hesitate about it? He must be your Lord and Master. His will must be your will. His commands must be law to you and His example must henceforth be the model of your life. Do you disagree or will you yield at once?...

"...And here is the point, if Jesus is to reign, the old king must go down. It is of no use trying to have [Sin and Christ] on the throne at the same time. It is impossible to serve sin and to serve Christ. Favorite and constitutional sins must be relinquished. I know many persons who say that they are under concern of soul whose sincerity I more than question, because they continue in known sin and yet they complain that they cannot find peace. How can they?...

"...The main point, however, is to do it—really and at once make Christ Jesus your King. And to this end we must believe in Him or trust Him. It is this trusting Jesus Christ which is the essential point, for out of it grows the repentance which renounces every false way. When a man fully and honestly trusts Christ with his soul, he is enabled from that time forward to hate the sin which he once loved and so he wins the mastery over it. He finds a joy in submitting to the holy reign of Jesus because he has already trusted Him and believes that he is saved. But alas! many of you do not believe..."

-- from his sermon entitled, "Now Then Do It"

Success in Ministry?

"The fact that contempt was Jesus the Lord's experience should teach disciples that success, as the world (and much religion) counts success, should be no criterion whatsoever for discipleship.  Success in the Christian sense is the ability to be like Jesus."

-- F.D. Bruner, commentary on Matt. 10:24-25