Jude

I just preached 2 sermons from Jude 1-2 this Sunday. I was inspired when i heard Jude taught at the Shepherd's Conference. What a great Epistle.

If you want to hear my sermons on JUDE 1-2 go to www.fbccarmel.com


Take Care,

Caleb

"Doctrinally ignorant cowards, need to inoculate themselves with a vaccine msg. from Jude.

This is a powerful, much needed Book, for the 21st century Church."

A Trip to South Bend

A couple friends from our new home church invited us to a Notre Dame FB game. The trip to South Bend was rather uneventful. The flatness of this state is rather alarming. :) Plus, corn fields are not so pretty this time of year. All in all Indiana is a great place to live.

Anyways, the campus of ND is beautiful. Why the Catholics chose South Bend, IDK?

For a brief moment my flesh was captivated by the external religion of ND. We watched the FB game vs BYU and had a great time. Their truly is not a bad seat in the building….. Though I would never leave the true Christian faith I could see myself apostatizing the Wisconsin Badgers and becoming a local fan of ND. Becaue i've lived in like 5 states i really have never had a local team to cheer for. After all, the Pastor’s son is a Notre Dame fan? As an Italian, loyalty is very important to me so I don't know.

Rally sons of Notre Dame:
Sing her glory and sound her fame,
Raise her Gold and Blue
And cheer with voices true:
Rah, rah, for Notre Dame
We will fight in ev-ry game,
Strong of heart and true to her name
We will ne'er forget her
And will cheer her ever
Loyal to Notre Dame

Cheer, cheer for old Notre Dame,
Wake up the echoes cheering her name,
Send a volley cheer on high,
Shake down the thunder from the sky.
What though the odds be great or small
Old Notre Dame will win over all,
While her loyal sons are marching
Onward to victory.

101 Reasons to Visit the Kolstad's

Bear Slide GC: 6770 E. 231st St., Cicero, 46034; (317) 984-3837. Pro: Mark Wisman. Public. 18 holes, par 71, 7,041 yards (tournament) 74.6/136; 4,848 (forward) 69.5/117. Greens fees: $40 Mondays-Thursdays, $51 Fridays-Sundays/holidays. Cart: $15, special discount pricing may apply. No metal spikes. Practice facility, driving range. Outings accepted.
Bent Tree GC: 2302 W. 161st St., Westfield, 46074; (317) 896-2474. Pro: Mike O'Toole. Public. 18 holes, par 71, 6,600 yards (tournament) 72.6/130; 5,151 (forward) 70.6/122. Greens fees: $37 Mondays-Thursdays, $48 Fridays-Sundays/holiday (both fees include cart). Early bird and twilight rates available. No metal spikes. Driving range, practice area. Outings accepted.
Bridgewater Club: 16008 Bridgewater Club Blvd. Carmel, 46033; (317) 867-4653. Pro: Dave Carich. Private. 18 holes, par 72; 9 holes par 28. 7,062 yards (tournament) 74.4/137. Green fees: $75, carts $17.50 per person. No metal spikes. Practice facility, including 6-acre short game practice area, driving range. Outings accepted.
Britton GC: 9750 E. 131st St., Fishers, 46038; (317) 849-8894. Pro: Chris Lovrine. Public. 18 holes, par 70, 5,707 yards (tournament) 67.3/122; 4,668 (forward) 67.3/116. Greens fees: $10 for 9 holes, $20 18 holes. Cart: $5.30/$10.60 per person. Membership plans available. No alcoholic beverages or coolers. Outings accepted.
Brookshire GC: 12120 Brookshire Parkway, Carmel, 46033; (317) 846-7431. Pro: Brian Ballard. Public. 18 holes, par 72, 6,900 yards (tournament) 72.8/131; 5,000 (forward) 70.9/120; Annual memberships available. Guest greens fees: $38 weekdays, (18 holes, riding) $48 weekends (18 holes, riding, includes cart, which is required on weekends/holidays until 2 p.m.); twilight rates start at 2 p.m. No metal spikes. Driving range, practice area. Outings accepted.
Crooked Stick GC: 1964 Burning Tree Lane, Carmel, 46032; (317) 844-9928. Pro: Tony Pancake. Private. 18 holes, par 72, 7,518 yards (professional) 76.9/144, 5,207 (forward) 70.2/120. No metal spikes. Driving range. No outings.
Forest Park GC: Ind. 19 North at Forest Park, Noblesville, 46060; (317) 773-2881. Pro: Gary Deakyne. Public. 9 holes, par 35, 3,043 yards (tournament) 68.7/111; par 36, 2,664 (forward) 66.3/105. Greens fees: $10 weekdays, $12 weekends/holidays. Cart: $6.50, per person, free on Monday. Small practice area. Small outings accepted.
Fox Prairie GC: 8465 E. 196th St., Noblesville, 46060; (317) 776 6357. Pro: John Mohler. Public. 27 holes, Central 9, par 36, 3,403 yards; East 9, par 35, 3,398; West 9, par 36, 3,364 (championship), Central East 72.8/130, Central West 72.6/129, East West 72.4/131; Central 9 par 37, 2,670; East 9, par 37, 2,518; West 9, par 36, 2,581 (forward) NR. Greens fees: $22 Mondays Thursdays, $27 Fridays Sundays/holidays. Cart: $14. Season membership plans available. No metal spikes. Driving range. Outings accepted.
Gray Eagle GC: 12500 Brooks School Road, Fishers, 46038; (317) 845-2900. Pros: Scott Morris, Butch Penry. Public. 18 holes, par 72, 6,739 yards (tournament) NR, par 72, 5,289 (forward) NR. Greens fees: $35 with cart weekdays, $43 with cart weekends. Before 10 a.m. Mondays -- Fridays $25 with cart. No metal spikes. Driving range. Indoor golf simulators. Outings accepted.
Harbour Trees GC: 333 Regents Park Lane, Noblesville, 46060; (317) 877-3611. Pro: Lon Kinney. Private. 18 holes, par 71, 6,563 yards (tournament) 71.4/135; 5,169 (forward) 69.5/126. Guest greens fees: $45 weekdays, $55 weekends/holidays. No metal spikes. Driving range. Outings limited.
The Hawthorns G&CC: 12255 Club Point Drive, Fishers 46038; (317) 845-0330. Director of golf: Jim Gerber. Private. 18 holes, par 72, 7,126 yards (championship) 74.5/134; 5,166 (forward) 70.4/118. Guest greens fees: $65 weekday, $75 weekends/holidays. Cart: $18. No metal spikes. Driving range and practice area. Limited to outings on Mondays.
Ironwood GC: 10955 Fall Road, Fishers 46038; (317) 842-0551. Director of golf: John Scott. Public. 27 holes; Valley 3,424 yards, Lakes 3,477, Ridge 3,236 (tournament); Valley 2,476, Lakes 2,628, Ridge 2,307 (forward), Valley-Lakes 74.5/142, 70.4/126. Lakes-Ridge 73.6/140, 69.5/121. Ridge-Valley 72.4/133, 67.9/115. Greens fees: $43 weekdays, $49 weekends/holidays, including cart; $30 morning special: Mondays -- Fridays before 10 a.m., Practice area, driving range. Instruction available. Outings accepted.
Mohawk Hills GC: 1042 Golfview Drive, Carmel, 46032; (317) 844-3112. Pro: Steve Shanks. Public. 9 holes (with alternate tees for 18-hole rounds), par 35, 3,072/3,091 yards (tournament) 69.8/120; 2,736/2,736 (forward) 71.5/111. Greens fees: $14.75 nine holes, $22.50 18 holes. Cart: $7.50 nine holes, $15 for 18 holes. Special fees on Tuesdays, Saturdays, Sundays: $12 for nine holes, $19 18 holes. Cart fees after 2 p.m. $5.25 per person, 9 holes; $10.50 per person, 18 holes. Irons-only range, practice area. Outings accepted.
Pebble Brook GC: 3110 Westfield Road, Noblesville, 46060; (317) 896-5596. Pro: Scott Steger. Public. 36 holes. South Course par 72, 6,555 yards (tournament) 70.8/122; 5,261 (forward) 70.5/121. North Course par 70, 6,392 yards (tournament) 70.5/118; 5,806 (forward) 68.8/114. Greens fees: $28 weekdays, $33 weekends/holidays. Cart: $15 (mandatory at all times on North Course; mandatory on South Course weekends/holidays until 1 p.m.). Season membership plans available. No metal spikes. Driving range. Outings accepted.
Plum Creek CC: 12401 Lynwood Blvd., Carmel, 46033; (317) 573-9900. Pro: John Pielemeier. Semiprivate. 18 holes, par 72, 6,731 yards (tournament) 72.5/127; 5,209 (forward) 69.6/117. Greens fees: $49 Monday-Thursdays, $59 Fridays-Sundays/holidays. Cart included (mandatory Fridays-Sundays/holidays until 1 p.m.). No metal spikes. Driving range. Outings accepted.
Prairie View GC: 7000 Longest Drive, Carmel, 46033; (317) 816-3100. Pro: Darren Thomas. Public. 18 holes, par 72, 7,073 yards (tournament) 74.5/139; 5,203 (forward) 70.5/122. Greens fees: $90 (includes cart). No metal spikes. Practice facility, driving range. Outings accepted.
Purgatory GC: 12160 E. 216th St., Noblesville, 46060; (317) 776-4653. Director of golf: Mike Merchant. Public. 18 holes, par 72, 7,754 yards (tournament) 78.1/142; 4,562 (forward) 66.9/115; Greens fees: $55 Mondays-Tuesdays, $60 Wednesdays-Thursdays, $70 Fridays-Sundays/holidays (includes cart). No metal spikes. Junior course, driving range, practice area, putting course. Outings accepted.
River Glen CC: 12010 Clubhouse Drive, Fishers, 46038; (317) 849-8274. Pros: Eric Flowers and Scott Casey. Public. 18 holes, par 71, 6,712 yards (tournament) 71.5/125; 5,412 (forward) 70.5/120. Greens fees: $29 Mondays-Thursdays, $36 Fridays-Sundays/holidays. Cart: $10 (Mandatory Fridays 10 a.m.-4 p.m., Saturdays-Sundays/holidays before 2 p.m.); Membership plans available. Driving range. Outings accepted.
The Sagamore Club: 11455 E. 166th St., Noblesville, 46060; (317) 776-2000. Director of Golf: Ross Smith. Private. 18 holes, par 72, 7,173 yards (tournament) 75.2/139. Green fees: included in membership. No metal spikes. Practice facility, driving range. No outings accepted.
Stony Creek GC: 11800 E. 166th St., Noblesville, 46060; (317) 773-1820. Owner: Sam Taylor. Public. 18 holes, par 71, 6,503 yards (tournament) 71.3/121; 5,093 (forward) 68.7/109. Greens fees: $22 Mondays-Thursdays and before 11 a.m. Fridays, $30 Fridays after 11 a.m. and weekends/holidays. Cart: $6 weekdays, $12 noon to 3 p.m. Fridays and weekends. Par 3 course open. Greens fees: $7; $5 ages 5-12. No metal spikes. Season membership plans available. Driving range. Outings accepted.
Twin Lakes GC: 3200 W. 96th St., Carmel, 46032; (317) 872-6206. Pro: Kirk Hanaway. Private. 18 holes, par 72, 6,877 yards (tournament) 73.4/134; 5,094 (forward) 69.7/118. Guest greens fees: $35 weekdays, $42 weekends/holidays. Cart: $15. No metal spikes. Driving range. Limited outings.
Woodland CC: 100 Woodland Lane, Carmel, 46032; (317) 846-5044. Pro: Pat Welch. Private. 18 holes, par 72, 7,191 yards (tournament) 74.9/142; 5,055 (forward) 69.2/121. Redesigned Pete Dye championship course reopened July 4, 2002.{bsol} Guest greens fees: $55 weekdays, $75 on weekends/holidays (when accompanied by member). No metal spikes. Driving range. Limited outings. Six sets of tees.

Ast. Pastor (Worship/Outreach)

My home church is looking for a FT Ast. Pastor (Worship/Outreach). If you know of anyone who would be like-minded please give me a call 317-846-1343.


Associate Pastor of Worship Ministries: First Baptist Church is seeking an associate pastor of worship ministries to serve our congregation of 265 located in the suburban community of Carmel, Indiana.

We are a body of believers committed to the doctrines of grace and exegetical teaching. We are searching for a man of like faith and practice. Our preferred worship style is a balance of traditional and praise elements rather than entertaining performance.

The candidate should have the ability to work as a team member on a pastoral staff of three and be committed to excellence in personal, family and congregational conduct.

Primary ministries will include planning and leading the public worship gatherings of the congregation as well as recruiting and training worship personnel as appropriate. The successful candidate will also be able to assume additional significant pastoral responsibilities.

Candidates should explore our website at www.fbccarmel.com. Resume submissions are preferred via email at ckolstad@fbccarmel.com

Active Obedience (Pt 6)

Jesus Perfect Life is Reckoned as Our Perfect Obedience to God’s Holy Law.

Jesus Christ is a Believers hope for future glory. All true Christians are saved by grace alone, through faith alone, in Christ Jesus alone. “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of His glory, which He freely bestowed on us in the Beloved.”

Restating the previous paragraph, justification is a judicial act of God by which God declares sinners righteous in Christ alone, by grace through faith alone. It includes both the active obedience of Christ (His keeping the Law in our stead) and His passive obedience (His dying on the cross and paying the penalty of the Law for us). Thomas Brooks sums it up this way, “Remember, once for all, that the actions and sufferings of Christ make but one entire and perfect obedience to the whole Law; nor had Christ been a perfect and complete Savior, if he had not performed what the Law required, as well as suffered the penalty which the Law inflicted.”

Christ’s perfect life of obedience and death on the cross provides not only our pardon from sin but our perfection in Him as well. The great theologian Jonathan Edwards wrote, “To suppose that all Christ did is only to make atonement for us by suffering, is to make him our Savior but in part. It is to rob Him of half His glory as Savior.”

The gospel according to Jesus is understood in the theological terms of substitution and imputation. “Imputation is the act in which God counts sinners to be righteousness through their faith in Christ on the basis of Christ’s perfect ‘blood and righteousness,’ specifically the righteousness that Christ accomplished by his perfect obedience in life and death.” Piper defines Christ as our Substitute in two senses: “In His suffering and death he becomes our curse and condemnation (Gal. 3:13; Romans 8:3). And in his suffering and life He becomes our perfection (2 Corinthians 5:21).

The basis of justification includes the “positive” imputation of Christ’s perfect righteousness to the Believer’s account and the “negative” imputation of all the Believers’ sin to Christ’s account. Christ’s bore the punishment for sin on His own shoulders at the cross. God treated Christ as if He committed every sin of every believer who ever would believe; and He treated us as if we had lived His perfect life of obedience. Likewise Hodge concludes, “It is, perhaps, more correct to say that the righteousness of Christ, including all He did and suffered in our stead, is imputed to believers as the ground of his justification, and that the consequences are, first, the remission of sin, and secondly, the acceptance of the believer as righteous.”

In Matthew 3, Jesus arrives from Galilee to meet up with John the Baptist. He asks John to baptize Him, but John tries to prevent this from happening since he realizes that Jesus (the God-man) should be baptizing him. In verse 15 Jesus answers him saying, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Jesus was baptized because He did whatever the Father led Him to do and He did whatever a righteous person under the Law would do. It is this perfect life of obedience that is imputed to a believers account at justification. Jesus understood that He came not only to pay the penalty for our Law breaking, but also to fulfill in our place the original demands of the Law!

Galatians 4:4-5 says, “But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law, in order that He might redeem those who are under the Law, that we might receive adoption as sons.” Everyone born after Adam is born under the Law of God. The Law’s requirement is total perfection. James 2:10 puts it this way, “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all.” The Law reflects God’s holy character and thus demands total perfection. “To violate a commandment is to disobey God Himself and render a person guilty before Him.” Romans 6:23 explains that, “the wages of sin is death.” So in a nutshell, every person born under the Law is guilty and deserves condemnation from God.

The only people who can stand before Holy God’s presence are those who are perfectly holy and righteous themselves. This eliminates anyone from entering into heaven because all mankind sinned in Adam (Romans 5) and have sinned at least one time in their lives (Romans 3:9-20; Psalm 130:3).

The apostle Paul understood this and wrote about it in his letter to the Philippians. In chapter 1, verse 11 he writes, “Having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.” The righteousness Paul speaks of is totally apart from anything man has done or accomplished. It is an external righteousness that Christians inherit only through their union with Him.

This is better stated in Phil. 3:8-9, “More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.” Piper comments, “The conceptual framework here is not that faith is our righteousness, but that, because of faith, we are united to Christ in whom we have a righteousness ‘from God.’”

2 Corinthians 5:21 puts it this way, “He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.” This passage clearly teaches the doctrines of substitution and imputation. Jesus became sin by nature of our sin being imputed to Him. It is heresy to think that Jesus ever sinned or became a sinner. If He had sinned even once, than the 6 topics discussed in this essay would all be worthless. The reality of imputation is in Paul’s mind as he writes these verses. “But if Christ’s being sin for us implies the imputation of our sin to Christ, then it is not arbitrary or unnatural to construe the parallel-our ‘becoming the righteousness of God in him’-as the imputation of God’s righteousness to us. We ‘become’ God’s righteousness the way Christ ‘was made’ our sin.” This is glorious reality of substitutionary atonement and imputed righteousness. Jesus Christ is the Believers perfect righteousness!

The righteousness of Christ’s perfect life of obedience on our behalf is received by faith. The justified believer is in a better state than that of pre-fall Adam by virtue of this imputed righteousness; Because of our union with Christ, His perfect life of obedience is now our saving righteousness.

Covenant theologians teach that Adam was given the opportunity to merit salvation through total obedience to the “Covenant of Works.” It is not the purpose of this particular essay to delve into that theological construct. The Bible does teach that the Law and covenants of God demand total perfection (Jeremiah 11:4). Pre-fall Adam had the opportunity to remain in total communion with God had he never sinned. Scripture does not clearly explain what would have happened if Adam obeyed God’s commandments perfectly.

The Bible seems to teach that even though pre-fall Adam was sinless he still was not perfectly righteous. Perfect righteousness that is imputed to believers account at justification can never be lost! Romans 5:12-19 teaches that all mankind sinned in Adam but that in Christ (the second Adam) all men are declared righteous. “Adam acted sinfully, and because we are connected to him, we are condemned in him. Christ acted righteously, and because we are connected to Christ we are justified in Christ. Adam’s sin is counted as ours. Christ’s ‘act of righteousness’ is counted as ours.” Christians are declared righteous solely on the basis of Christ’s active and passive life of obedience.

Galatians 4:4 says that Christ came to save those “born under the Law.” The Law is not fulfilled solely by paying the penalty when it is broken; it also has to be obeyed perfectly in order to satisfy God’s holy requirements. “Why is imputation the only hope of the sinful soul? Because it is the one who knows the stain of sin who knows that he must have a righteousness that is not his own.” By His active obedience Christ lived a perfect life under the Law, and by His passive obedience He paid the penalty for sin. The Law of God is satisfied, Christians are redeemed, and God remains both just and justifier.


CONCLUSION

Jesus perfect life is reckoned as the Believers perfect obedience to God’s holy Law. Christians should confidently say with Isaiah (Is 45:24) “only in the LORD are righteousness and strength.” He is the perfect Messiah, the perfect Mediator, the perfect Example, the perfect High Priest and Sympathizer, the perfect Sacrifice, and for Christians, their perfect Righteousness.

Book Review, "Hedges: Loving Your Marriage Enought to Protect It."

Jerry B. Jenkins has recently revised one of his older, more popular books. It’s now entitled “Hedges: Loving Your Marriage Enough to Protect It.” He touches on an important subject within the Christian community: How to overcome sexual temptation and lust in the arena of Christian marriage. Every person would agree this is a noble theme. Seeing my marriage is less than 2 years old the author of this review thought this book would be a most profitable read. The idea of building “hedges” around one’s marriage seems like a novel thought. Everyone does this right? Sadly, we all know “someone else” whom we believe walks way too close to the temptation line. Over the past few years I have talked with numerous Pastors and Christian leaders about this issue. I’ve found very few agree on what “safe guards” are necessary to help “adultery-proof” one’s marriage. Adultery is a great horror all of us wish to avoid. It is one of the ugliest sins imaginable. Thus we humbly ask God to give us the wisdom to implement discerning “hedges” in our own lives. In this book Jenkins tries to help Christians do just that.

Part one of Jenkins book is about the need for hedges. He gives a great example about how an innocent relationship can lead to flirting and beyond. Jenkins does a good job of illustrating throughout his book. As a fairly talented writer, stories and illustrations come quite naturally to Jenkins. One of Jerry’s major theories is that “we are to flee rather than to try and conquer lust” (p. 29). He believes this is why Paul wrote what he did in 2 Timothy 2:22. Jenkins admits this is his “theory” and that he is not a “Bible scholar, psychologist, or a Christian counselor.” Jenkins writes, “Scripture does not imply that we ever shall have victory over lust the way we are expected to win over worry or greed or malice.” Instead of immediately thinking of twenty Bible verses (in an attempt) to disprove Jenkins theory, I decided to give him some time to try and prove his theory is biblically sound.

Chapter two realizes that there is a new “openness to interaction between the sexes in the workplace, in the neighborhood, in counseling-even in the church” (p. 31). I’ve seen this first hand in numerous Christian locations/circles. I’d give you examples, but dare not, lest I gossip or slander a fellow Christian. When I’m totally honest with myself I realize I may be guilty of this very thing too. Self-examination is much more profitable than finger pointing.

Jenkins is right on though, the culture has changed; “Christians touch more, speak more intimately, and are closer to one another.” Jenkins lists off a number of valuable preliminary Hedges to help protect one’s marriage. He notes, “Friendships, especially with long-admired associates, can turn intimate even more quickly than new alliances” (p. 35). Men need to be very careful with co-workers, their secretaries, mutual friends, counselees, etc. Jenkins goes on to explain how fear can be a healthy deterrent to infidelity (p. 42ff).

I had a seminary professor who advised future pastors to make sure and hire a knowledgeable and friendly secretary; but they should also have one of the following characteristics he said, “Them being fat, really ugly, or really old” (and preferably all three). I appreciate this professor’s sense of humor and the underline wisdom point he was trying to make.

In chapter three, Jenkins describes a time in his life when he could “look and appreciate” without “lusting (p. 48-49).” It would have been helpful had the author of “Hedges” given us a simple definition of what lust is. When does one know if they’ve ‘crossed the line?’ Chapter three left me with more questions unanswered than answered.

The fourth chapter was about the “dynamics of flirtation.” Jerry insightfully notes, “Flirting is fun and usually begins in innocence. It’s a hard habit to break, even after marriage.” This is why teenagers that regularly flirt are setting themselves up for future danger and unnecessary hardships. Jenkins shows how “marital flirting” is profitable, fun, and safe. On the other hand, (in this chapter) Jenkins seems to underestimate the dangers of what my wife (a former college resident-director) calls “the movie in the mind.” Many college-aged girls are notorious for this type of unbiblical (fantasy-like) thinking. Yet daydreaming, or whatever you want to call it, is not confined to teens. All of us need to guard our thought lives.

The sixth chapter is about the power of self-deception. Jenkins identifies some practical ways to mortify sin in one’s life (though he never uses those terms). He also talks about radical amputation (Matt. 7; again my words, not his; p. 83). He refers to people who think they can handle any temptation as “stupid” (p. 84). I believe the Bible calls such folks prideful. “Pride cometh before the fall.” The sin of pride is the real problem. A discussion on man’s depravity would have been helpful, especially when referencing the battle in Romans 7 (p. 85).

In chapter’s seven through twelve Jenkins lays out the “6 Hedges” he’s implemented in his own life. As the author puts it, “If we can keep from deceiving ourselves about our own resolve and inner strength, we will see the necessity for a healthy row of blossoming hedges that keep love in and infidelity out.” The better we know our weaknesses the more effective we’ll be in developing our own “hedges.” Jenkins asserts that we are not all the same and thus what works for someone else may not work for you (pp. 79-83). With proper reasoning this is a good point. Jenkins wisely notes, “Logic says that if I am following the Biblical injunction to abstain from even the ‘appearance of evil’ (1 Thess. 5:22), I will also abstain from evil itself.” This is an area I believe many men and women of God error in.

The author of “Hedges” correctly points out that, “Pastors and other Christian leaders need hedges as much, if not more, than the rest of us. If they counsel women at all—and they would, in most cases, do better to assign them to some wiser, older women in the church—they should counsel with the door open and the secretary close by.” At the same time Jenkins realizes every person is different, “The important thing is to know yourself, understand the dangers in your weak areas, and do something practical and concrete about them.” Jenkins tries hard not to be legalistic in this book.

Though many of Jenkins conclusions may not be biblically sound, some of his principles are very helpful. The good in this book outweighs the bad. It is not the intent of this reviewer to point out every one of Jenkins’ errors. I’d imagine that type of critique has already been done in different theological periodicals.

Jenkins also provides helpful statistical analysis to support many of his conclusions. This, combined with numerous illustrations, makes the book a quick and enjoyable read. From a number of Jenkins statements it’s obvious he does not disregard the value of Christian psychology (p. 17; p. 43; p. 55; etc). This clearly taints some of his research/conclusions. Like any other popular author, this book must be read with great discernment. As Pastor Rick Holland often says, “Eat the meat and spite out the bones.” As the Apostle Paul puts it, “Examine everything carefully.”

Personally, I think this book provides some very good food for thought. I do not agree with everyone Jenkins says but I do agree with the general gist behind this book. Every person (married or single) needs to have “Hedges” established in his or her life. Father’s should talk about these things with their sons and mother’s with their daughters. Josh McDowell summarized the book this way, “Hedges is a unique book because it doesn’t just tell men how to solve their marriage problems. Instead it empowers them to build a defensive wall around their marriages, preventing serious problems before they begin.”

The true Church of God

I love serving the body of Jesus Christ. The church after all is the only organization in the New Testament that Jesus promised to bless and to preserve. Consider our Lord’s words in Matthew 16:18, “And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades shall not overpower it.” The true church of God is invincible because Jesus promises to protect it. God’s people belong to a cause that cannot fail. Richard Phillips adds, “No matter what attacks the devil unleashes on the church, the church will always prevail.” This security is bound up in the promise of Christ Himself.

The church belongs to Jesus. It is His church (see Matt. 16:18). He secured the church through his atoning death and resurrection (see Eph. 1:22-23, 5:23-30, 1 Cor 6:20, Acts 20:28). The individual Christian’s invincibility is forged in the sovereignty of God’s protection (Rom 8:28-31); such is true concerning the universal church as well (Matt. 16:18-19).

Most of us love cheering for or playing on winning sports teams. We are much more motivated to be apart of a company that we believe is bound to succeed than to work for one that is failing. That is one of things that is so awesome about Christ’s church; because God is for it, we know it can not fail!

I do not know about you, but this amazing truth motivates me to pour my life, my blood, my sweat, my tears, in short, my all into God’s church. The Lord of the church reminds us of an important principle in Matthew 6:17-20, "Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also.” A practical way you can apply this passage is by committing yourself to a local assembly (1 Peter 4:10-11). “If the Lord Jesus Christ cherished the Church so much that He died for her, is it too much for Him to ask His followers to cherish the Church and live for her?” (Joel Beeke)

The New Testament repeatedly emphasizes the importance of the local church (Hebrews 10:24-25). Pastor John MacArthur puts it this way, “Active local church membership is imperative to living a life without compromise. It is only through the ministry of the local church that a believer can receive the kind of teaching, accountability, and encouragement that is necessary for him to stand firm in his convictions.” In the infamous words of Alan Rivers, “What’s your ministry beloved?”


One of my favorite hymns, written in the 1800’s by Timothy Dwight, sums up my heart on this subject very well:

I love Thy kingdom, Lord,
The house of Thine abode,
The church our blessed Redeemer saved
With His own precious blood.
I love Thy church, O God.
Her walls before Thee stand,
Dear as the apple of Thine eye,
And written on Thy hand.

For her my tears shall fall
For her my prayers ascend,
To her my cares and toils be given
Till toils and cares shall end.

“To Him be glory in the church and in Christ Jesus to all generations forever and ever. Amen.” (Eph 3:20).

CS Lewis' new movie

This is a post by Eric Zeller and my reply.

Yesterday I (Eric Zeller) posted some thoughts on the FoolishBlog about the sneak peek of I saw of The Lion, the Witch, and the Wardrobe. Today I want to comment a bit on the sneak peak event itself and the marketing campaign of the movie.

The event I attended was held at a church, targeted at pastors and other ministry leaders. Besides viewing parts of the movie, we were treated to (according to my count) twelve speeches by eight different speakers. Most of these were people associated with the production of the film, but they also included Doug Gresham, the son-in-law of C. S. Lewis, and Steven Curtis Chapman (who wrote a song for the soundtrack).

Summary: They know we "in the faith community" wanted a faithful reproduction of these "meaningful stories," and they have been very careful to deliver this. They believe the movie will provide a valuable outreach opportunity for us churches, and thus have made available all materials we can post in our church and distribute to our congregations and our neighborhoods. They have established the site narniaresources.com for churches to order posters, bulletins, door hangers, and e-vites. If the generic materials will not suffice, they have partnered with Outreach, Inc. to print customized materials for our churches and the series we are going to do about the Narnia movie, as well as to download sermons we can preach about the movie. An organization called Mission America has been hired to coordinate church's outreach efforts.

This is all an attempt to replicate some of the success of The Passion of the Christ, which has made something like 600 million dollars primarily by marketing to church groups.

As I said yesterday, I think this is going to be a great movie, and I look forward to seeing it. But I have two main concerns about the marketing effort:

1) The people that are making and marketing the movie are non-Christians who have no concern whatsoever for the promotion of the gospel, except that they have now realized that there is a lot of money to be tapped into in the church. Not that that means we shouldn't go; it just makes you feel a little used if you go along with what they want you to do. It is the same line we fall for from the Republican party: "we share some of your minor "values," so come give us your money as you get your hopes up that we will help you with the things you really care about."

2) The "Christian" organizations that are organizing the "faith community" outreach aspect of the marketing have come up with several themes you can emphasize in your outreach: a) "Encounter the Power"; b) "Winter in Narnia"; c) "Discover the Wonder"; and d) "What if there were no Christmas?". These all may be great ideas, but none of them pertain to what I would argue is the book's central point of Christological allegory: the voluntary substitutionary death of Aslan as a picture of the voluntary substitutionary death of Christ. If there is any point at which we should be using Narnia as an illustration it is that! But that is a little bit too much for our friends at Disney; they'd rather talk about "values."

I do plan to see the movie, and it may be that I'll be able to use that illustration in an evangelistic conversation - if God provided that opportunity, that would be great. But that is probably going to be the extent of my Narnia outreach efforts. Disney can afford to advertise their own movie - they don't need me to do it for them.

What do you all think? Am I failing to take advantage of an important opportunity?



ckolstad said...
EZ,

An insightful blog. I agree with you. We need to be shrewd as serpents and innocent as doves. Unbelievers will exploit "Chrisitians" because we have so little discernment. Could this movie be used for evangelism? Sure. Will it be used to make millions of dollars by unbelieving marketing firms? You bet.

I posted a while back on my site http://preacherboy316.blogspot.com/ about the importance of Luke 16:31. We need to teach the Bible (and spread the gospel) using "Bible Dress" (as RL Dabney puts it).

The Rich Man thought the testimony of a resurrected saint (Lazurus) would convince his unbelieving brothers. It was great human logic...

We often think the Passion of Christ movie or a CS Lewis movie may accomplish what "the outdated, insufficient Word" can no longer do.

Abraham reminds us, "We have Moses and the Prophets; LET US HEAR them!"


Thanks for your blog,

Caleb Kolstad

Active Obedience (pt 5)

Jesus’ Perfect Life Makes Him Satisfactory as God’s Perfect, Unblemished Lamb.

After Adam sins in the garden, Man is unholy and unfit to enter into the presence of God. Immediately following Adam’s fall God demonstrates His grace by killing an innocent animal (as a sacrifice) to cover Adam and Eve’s nakedness. This is the first illustration in the history of the world to the sure reality that “the wages of sin is death.”

God institutes the sacrificial system to symbolize the punishment that is necessary to pay for any sins committed against Yahweh. These sacrifices were never given to forgive peoples sins, rather they were meant to foreshadow the “once for all,” eternal sacrifice of the spotless Lamb of God. The blood of these lambs symbolized the covering and the atoning nature of these sacrifices.

God was very specific in His requirements pertaining to these animal sacrifices. A key guideline established by God was that an animal with fault would not be acceptable to Him (Leviticus 22:17-33). Leviticus 22:19-21 teaches, “For you to be accepted-it must be a male without defect, from the cattle, the sheep, or the goats. Whatever has a defect, you shall not offer, for it will not be accepted for you. And when a man offers a sacrifice of peace offerings to the LORD to fulfill a special vow, or for a freewill offering, of the herd or of the flock, it must be perfect to be accepted; there shall be no defect in it.” The characteristics of the sacrificial lambs were very significant because they symbolized (in many ways) the future Lamb of God.

When God instituted the first Passover, He commanded “Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats.” Again God was very specific in the distinctive nature of the lamb that was to be sacrificed unto Him. Every year on the Day of Atonement the High Priest would enter the Holy of Holies and offer up a spotless lamb on behalf of the entire nation of Israel. The priests are strongly condemned in Malachi 1:6-8, for offering ceremonial unclean or blemished sacrifices that were strictly forbidden by the Lord (Deut. 15:21).

Why was God so concerned that the lambs sacrificed in the Old Testament and before Christ’s death be without blemish? This was important to God because Jesus Christ was the fulfillment of these Old Testament sacrifices, therefore it was an essential characteristic that the lamb’s picturing Him be without blemish as He Himself was spotless.

For God’s holy wrath to be perfectly satisfied and for man’s sins to be completely forgiven, it required the death of a perfect Lamb of God. Jesus Christ took on human flesh so that He could stand in mans place as his representative and Federal head. Isaiah prophesized in the 53rd chapter that the perfect Messiah would assume this role as the sacrificial Lamb of God. When the prophet John the Baptist sees Jesus He declares, “Behold the Lamb of God who takes away the sins of the world!”

Jesus lived His entire life in complete submission to the Father’s will and as a result never committed one sin. Jesus asked the Jews in John 8:46, “Which of you convicts Me of sin?” The crowds’ silence was a testimony to His perfection.
During the trial of Jesus not one valid charge of sin could be made against Him. The book of Hebrews goes to great lengths to demonstrate the perfect life of Jesus Christ. John gives testimony to the same truth in 1 John 3:5, “And you know that He was manifested to take away our sins, and in Him there is no sin.”

Jesus perfect life makes Him satisfactory as God’s perfect, unblemished lamb. He was the only candidate who could, through His death, satisfy the wrath of God and provide the remission of sins for all mankind. Isaiah 53:10-11 says, “But the Lord was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. As a result of the anguish of His soul, God will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify many, as He will bear their iniquities.”

Active Obedience (pt 4)

Jesus’ Perfect Life Allows Him to be the Perfect High Priest and Sympathizer.

“For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin. Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need.” From Hebrews 4 to the end of the book the fact that the complete fulfillment of the priestly purpose is found in the Son alone is well developed. Jesus is shown to not only meet the qualifications of the Old Testament priesthood, but also to be far superior.

In the Old Testament the priests were to be holy and set apart unto God. They were the mediators who stood between the presence of God and the people they represented. The institution of the order of the priesthood was an accommodation of God to the weakness of men. He called and set apart the line of Aaron to serve the nation in this holy office. The priests’ main task was to offer sacrifices to God on behalf of the people. The priests were in essence butchers, whose hands were consistently dripping with blood from all these sacrifices.

“As our great High Priest, Jesus was like the Old Testament high priests, and yet in one respect he was not like them, for these high priests only killed the sacrifice for the expiation while Jesus himself suffered the death.” Jesus does not have to stand in the Holy of Holies (like the Old Testament priests) to offer His sacrifice unto God; He has “passed through the heavens” and has presented His perfect life sacrifice in the very presence of God almighty.

The author of Hebrews makes it clear that the extent of Jesus’ temptations were similar to ours, yet He endured them “without sin.” In the beginning of His ministry He was tempted 40 days in the wilderness with Satan. Towards the end of His ministry He faced overwhelming agony and temptation in the garden of Gethsemane, as His natural human desires shrank away from following God’s perfect will. Jesus sufferings on the cross were so great that their magnitude will never be equaled. All this suffering by the Lord makes Him the great and perfect High Priest.

Because of these human experiences Christ is now able to sympathize with His own children in a special way. Compassion and sympathy are necessary requirements to His priestly office. Jesus offers compassion, mercy, and grace to any sheep that call out His name in time of need. “Nothing is wanting to us, for encouragement to expect victory in the trials of our faith: we have a great, and at the same time a compassionate High Priest, who has without sin endured exactly the same temptations as ourselves, so that we can supplicate divine assistance with the joyful confidence of certainly obtaining it.”

Active Obedience of Christ (Pt 3)

Jesus’ Perfect Life Provides Christians a Perfect Example to Imitate.

There are numerous benefits received because of the incarnation of Jesus Christ. John 1:14 says, “And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.” Jesus Christ displayed the glory of God in a unique and tangible way. One can hardly fathom what it must have been like to have been in the presence of the Lord Jesus Christ during His earthly ministry.

Peter writes, “But like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy.’” God’s holy standard was expressed to the world through the covenants and by His holy law; but then Jesus Christ came and in His life demonstrated what true righteousness looks like. His perfect life of obedience provides us with a perfect example to try and (by His grace) imitate.

Hebrews 12:1-2 declares, “Therefore since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Jesus yielded His life in total submission to the will of God, even when that led to Him dying an excruciating death on a cross. The perfect life of Jesus provides Christians the supreme example of faith and faithfulness. 1 John 2:6 says, “He who says he abides in Him ought himself also to walk just as He walked.”

The Bible and Sleep (pt 3)

By David Gunderson

A Biblical Theology of Sleep (Part Three)

This is the third and final part of "A Biblical Theology of Sleep." It's a bit more practical than the last couple posts. Even so, it's heavy on principle. I can't seem to avoid seeing principles behind the most practical of things. Remember that it was written for those living and ministering in college dorms. If you have other practical tips about the issue, please comment.

1. Fight to have pure motives when you think about how much or how little sleep to get. It is not inherently noble to get less sleep than your body needs (i.e., it is not inherently noble to be tired). At the same time, you are not necessarily a wise, mature Christian because you "get as much sleep as you need."

2. Monitor your body and how much sleep you need. As humans, we're generally the same, but specifically different. Don't try to get the amount of sleep that someone else needs. Pay attention to your physical condition (not as an idol, but as an instrument). Jonathan Edwards (in the 1700's!) monitored how various foods affected his body and his state of mind so that he could be more effective in his calling. You might say, "That's a bit crazy." I would say, "Jonathan Edwards changed the world." And if you want to change the world, you're going to have to be a bit crazy.

3. Brace yourself for the rest of life by reminding yourself that the tension in this issue will remain. Even if you do determine the exact amount of sleep that your body needs in order to function at optimal performance, you will never be able to get that amount of sleep consistently. And even if you could, sometimes you'd sleep better, and sometimes worse. There will also be seasons in life when the Lord calls you to get more sleep or less sleep (having an infant; a pointedly difficult semester; being a mother; having am unpredicted tough week at work along with a Sunday School lesson to prepare; trips to the emergency room; late-night, spontaneous ministry; etc.). Walk through each season with joy.

4. Try and plan to get good, consistent sleep (e.g., ear plugs, consistent bedtime and wake-up time, quiet room, bedtime patterns, etc.). Part of wisdom and foresight is cultivating profitable habits. It's virtually impossible for me to get consistent sleep because of the nature of resident dorm ministry. It doesn't mean that I shouldn't try as hard as I can, though. Patterns help. They channel your life towards consistency, which, if not held with legalistic rigidness, is a very godly and valid pursuit.

5. Don't feel guilty about sleeping! If you're a sluggard, be convicted and ashamed. But if you decide to go to sleep at a decent hour after a full day and there are not vital things that you need to do or pressing needs that you need to take care of, go to sleep peacefully. God designed you to need sleep. Don't argue with Michelangelo about the colors he used in the Sistine Chapel, and don't argue with God about His master architecture of the human body.

6. It is not inherently selfish to ask someone to be quiet so that you can sleep (see Prov 27:14). Proverbs 27:14 is one of the funniest verses in Scripture: He who blesses his friend with a loud voice early in the morning, / It will be reckoned a curse to him. My wife and I live in a dorm of seventy-five guys. If we didn't ask some of the guys (particularly the ones who live above us from year to year) to be quiet every now and then, we would definitely get less sleep than we do. I used to struggle with feeling selfish because I was asking them to be quiet. But I have since learned that it's a wise and practical request, and can be made graciously. The point of Proverbs 27:14 is that even a loved friend who comes to speak good news and blessing will provoke his sleeping friend. Good activities at bad times are bad activities. I love happy hooting and hollering in the dorm, but not at midnight. And that's ok.


7. Beware of loveless sacrifices (1 Cor 13:3).
You can have a late-night emergency conversation with a desperate friend, only get three hours of sleep that night, and greatly dishonor the Lord. How? By making your sleep-sacrifice a loveless sacrifice. To the extent that you pity yourself when you give up sleep to be a faithful steward or to serve others, to that same extent is your sacrifice worthless in the sight of God. Beware of loveless sacrifices. Let all your sleeplessness flow from compassion and love and faithfulness, not from self-congratulatory giving.

Finally, Isaiah 40:28-31 is a beautiful verse that speaks well of fatigue and tiredness, of strength and perseverance, of peace and rest:

Do you not know? Have you not heard?
The Everlasting God, the LORD, the Creator of the ends of the earth
Does not become weary or tired.
He gives strength to the weary,
And to him who lacks might He increases power.
Though youths grow weary and tired,
And vigorous young men stumble badly,
Yet those who wait for the LORD
Will gain new strength;
They will mount up with wings like eagles,
They will run and not get tired,
They will walk and not become weary.

Sleep well.

Active Obedience (PT 2)

By Caleb Kolstad

Jesus’ Perfect Life Makes Him the Only Suitable Mediator.

The apostle Paul writes in 1 Timothy 2:5, “For there is one God, and one mediator also between God and men, the man Christ Jesus.” Jesus Christ is the only suitable mediator between God and men by virtue of His Deity and His sinless humanity. Christ was equal to God, yet humbled Himself and became a man. “We have here, in summary form, the conception of the second Adam, the inaugurator of a new, redeemed humanity, which Paul expounds in Romans 5:12ff.; 1 Cor. 15:21f.; 45 ff.” Human beings are restored to fellowship with God through Christ and His perfect work on their behalf. “As the sinless God-man Christ is uniquely qualified to serve as a go-between who can bring sinful people into God’s family.” Humanity cannot enter God’s holy presence by their own efforts or merit. They are in need of outside help that only a perfect God-man can offer on their behalf.

Hebrews 9:15 says, “And for this reason He is the mediator of a new covenant, in order that since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of eternal inheritance.” “The combination of his full deity and full humanity is what enables Him to give Himself as the all-sufficient sacrifice that constitutes the very basis of the new covenant. It is for this reason, offering his own blood, that he is the mediator of that covenant.” Human priests and mediators will never be needed again because of this perfect One, who gave Himself up as the final sacrifice for mankind.

The Theological Significance of the Active Obedience of Christ

By Caleb Kolstad (Pt 1)

INTRODUCTION
Jesus Christ is the most influential Person who ever walked the face of the earth. He is the greatest preacher, friend, teacher, leader, and example the world has ever seen. “No other name has inspired greater devotion, evoked greater reverence, or ignited greater controversy.”
Jesus Christ was both 100% God and 100% man. In John 8:58, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.’” Following this account in John 10:30-33, Jesus says to the Jews, “‘I and the Father are one.’ Then the Jews took up stones again to kill him. Jesus answered them, ‘I showed you many good works from the Father; for which of them are you stoning Me?’ The Jews answered Him, ‘For a good work we do not stone You, but for blasphemy; and because You, being a man, make yourself out to be God.’” Jesus is referred to as both the Son of God (John 20:31) and the Son of Man (Mark 10:45) during His earthly ministry.
Perhaps the apostle Paul sums up Jesus’ Godhood best in Colossians 2:9-10, “For in Him all the fulness of Deity dwells in bodily form, and in Him you have been made complete, and He is the head over all rule and authority.”

The Theological Significance of Jesus’ Perfect Life of Obedience

Much more could be written about the Deity and perfect humanity of Jesus Christ. John 21:25 says, “And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books which were written.” The scope of Jesus’ life and ministry can never be fully exhausted! The purpose of this essay is to research and explain the theological significance of Jesus perfect life of obedience.
Jesus lived His life in total submission to the will of His Father. “Jesus said to them, ‘My food is to do the will of Him who sent me, and to accomplish His work.’” As the second member of the Trinity Jesus is totally equal with God. Yet by virtue of His eternal role as Son, He is submissive to the perfect will of the Father. He told His followers, “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.” Everything that Jesus said and did during His time on earth was in complete accord with the Father’s will.
Jesus’ perfect life of obedience is normally broken down theologically into two categories: The active obedience of Christ and the passive obedience of Christ. “Christ as Mediator entered the federal relation in which Adam stood in the state of integrity, in order to merit eternal life for the sinner. This constitutes the active obedience of Christ, consisting in all that Christ did to observe the law in its federal aspect, as the condition for obtaining eternal life.” Christ passive obedience consists in, “His paying the penalty of sin by His suffering and death, and thus discharging the debt of all His people.”
The distinction between the active and passive obedience of Christ are in some ways unimportant. Both elements were apart of God’s perfect will and are the basis of a Christian’s justification. Charles Hodge wisely notes, “The distinction becomes important only when it denied that His moral obedience is any part of the righteousness for which the believer is justified, or that His whole work in making satisfaction consisted in expiation or bearing the penalty of the law. This is contrary to Scripture and vitiates the doctrine of justification as presented in the Bible.” Justification includes the active obedience of Christ (keeping the righteous requirements of the Law) and His passive obedience (paying the penalty of the Law). This essay will examine 6 different elements of theological significance pertaining to Jesus perfect life of obedience.

Jesus’ Perfect Life Verifies Christ’s Messiahship and His Divine Message.

The Messiah was prophesized hundreds of years before Jesus Christ was ever born. The Old Testament prophet’s predicted where the Messiah would be born, what family linage He would come through, and what exactly He would accomplish, among many, many things.
At what point young Jesus fully understood His Deity and Messiahship is not clear, but by age 12 Jesus is already teaching the religious leaders in His “Father’s house.” He apparently had at least some understanding of His mission here on earth at even a young age.
Jesus started His public ministry (after His baptism) at around the age of 30 years old. “Luke 3:21-22 shows that with Jesus’ baptism comes the divine confirmation that Jesus is the Messiah-Servant. The testimony of heaven is that Jesus is the beloved Son.” Jesus ministry was comprised of mainly preaching and miracles. He spent much of His time proclaiming the divine message of faith and repentance.
As Messiah, Jesus understood that He was God, very God. As the God-man, Jesus had the ability to perform supernatural works that in turn validated His divine message. It was His message (the gospel according to Jesus) that really infuriated the religious leaders and unbelievers. They accused Jesus of blasphemy on a number of different occasions. The people of Israel ultimately put Jesus to death because they hated His message of genuine faith and humble repentance.
The events surrounding Jesus crucifixion point to His innocence as well as His perfection. The Jewish people were under Roman jurisdiction so they needed Pilate’s permission to kill Jesus. They accused Jesus of blasphemy because of His Messianic claims of Deity. To prove His claims were a lie, all the people had to do was find one sin that Jesus committed and present it to the authorities. Yet, Pilate (as well as the people) could not find any guilt in Jesus life and his wife even proclaimed that Jesus was truly a righteous man.
During Jesus’ 33 years of life and ministry He was never guilty of sinning one time. He was spotless and blameless in the sight of man and God. Jesus again and again declared himself to be God’s unique Son. “This was either the most horrible blasphemy or the most glorious truth.” His perfect, unblemished life verified that He truly was who He claimed to be (the Messiah) and that His gospel message was from God and thus authoritative.

1 Peter 3:18-22 by John MacArthur

[The vast majority of this material comes from Dr. MacArthur with added insight from Hiebert, Kistemaker, Blum, Dalton, and Kelly. I am simply the editor.]


1 Peter 3:18-22

“This paragraph is notoriously obscure and difficult to interpret. A study of this much-debated portion readily brings to mind the Petrine comment concerning the Pauline epistles, ‘His letters contain some things hard to be understood’ (2 Peter 3:16)” (Hiebert)

“These and the following verses present the most difficult and controversial problems in the letter.” (Kelly)

Theme: The Triumph of Christ’s suffering


Peter is writing this epistle to encourage Christians that are suffering unjustly.

We like Christ, can triumph in our suffering. Peter teaches, that you may suffer unjustly but in it all, God can provide victory and accomplish a holy purpose.

4 areas Christ Triumphed in His death. (From the example of Christ)

1. Triumphant sin bearing (v. 18a)
2. Triumphant sermon (v. 18b-20a)
3. Triumphant salvation (v.21)
4. Triumphant supremacy (became His). (v.22)

Christ physically suffered and died on the cross but was made alive in the spirit. (v. 18b). At the cross, though dead in flesh Christ was made alive in the Spirit. (God is eternal). Christ’s separation from God was the way in which He “spiritually died”.
When Jesus died on the cross, His physical body went to the tomb, but while His body was dead, His spirit was alive!! He was moving freely in the spiritual realm.

V. 19 “In which” “There can be no real doubt that it refers back to ‘in the spirit’ (v. 18) as the antecedent.” (Kelly)

Q1 Where did He go (this living spirit?) This question is answered in verse 19.
“He went and made proclamation.”
(“Made proclamation”) This verb (ekeruxen) means to preach, to make a proclamation, to announce a victory, or to herald a triumph. (Jonah 1:2, 3:4)
Jesus Christ went somewhere to announce His victory over sin, death, hell, demons, and Satan. He overcame and triumphed in His suffering.
**That is what the context of 1 Peter is all about. (Triumphing in the midst of unjust suffering.)**

Q2 Who was this proclamation made to? “to the spirits now in prison,”
The NT always uses the term “spirits” to refer to angels; never to men (without a qualifying genitive). “This noun pneuma, alone and w/o qualification, occurs nowhere else in the NT with this sense.” (Kelly)
(Fallen) Angels clearly are in view here, they are also present in the broader context (see v. 22).

The spirits in this context were “in prison” leading us to conclude these must have been demons (fallen angels). Christ went to declare His victory sermon over demons! This could not be a message of salvation because demons are forever damned. (Heb. 2:16)
“Christ announced his triumph over evil, which was bad news for the spirits. For Peter’s readers, however it meant comfort and encouragement.” (Hiebert)
“We understand the verb preached to mean that Christ proclaimed victory over His adversities.” (Kistemaker)

Q3 Why preach a victory sermon to demons? Because since the beginning when Satan fell, he has been at war with the purposes of God and the work of Christ.

There is conflict between the holy angels and the fallen angels (e.g. Job, Daniel, Revelation). The demons of hell may have been celebrating momentarily when Christ died. They may have thought they had won until Christ (in spirit) arrives!!!

Q4 Where is this place He went? “to the spirits now in prison,”
“Nowhere in Scripture are the souls of men ever said to be ‘in prison.’” (MacArthur) “Incidentally, Scripture nowhere states that the souls of men are kept in prison.” (Kistemaker)
This is not a condition, it is a location, a place! Not all demons are in the prison. There are holy angels and fallen angels; of the fallen angels there are two kinds, loose and bound; of the bound there are two kinds, permanently bound and temporally bound… Angels, fallen, bound, permanently is what we are dealing with here.
{See Luke 8:31, Kittle on the word “abyss”, & Matt 8:29}

Q5 How did this spirits get bound to this place? Verse 20 tell us!!
They overstepped even God’s limitations for demons. During Noah’s time the demon spirits were having a field day. (Gen 6:5) They had corrupted all of the human race except 8 people.

Q6When was this? V. 20 “in the days of Noah, during the construction of the ark.” The ark took 120 years to build during which Noah preached judgment sermons to a vile people and constructed this massive floating device.
This must have been very familiar information with Peter’s readers, because he makes minimal comment and expects his readers to understand the background of vs. 19-20.

Read 2 Peter 2:4-7!! It is highly likely that these events are all connected. The book of Enoch (which Jude makes reverence to, even though it was not a biblical book) discusses this account. 1 Enoch 14:4-5. “In 2 Peter 2, the reference to the imprisonment of sinning angels is immediately followed by a reference to the Flood.” (Hiebert)


Q3What sin did these fallen angels commit??
Jude 1:6 “And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal chains under darkness for the judgment of the great day.” These angels are kept in eternal chains and are permanently bound. Jude 1:7, says that the evil people of Sodom engaged in “gross immorality” and went after “strange flesh”. (Genesis 19 has the story of Lot)
Whatever these angels did (to get sent to the permanent pit) is similar to the gross immorality that was attempted by the men of Sodom!!! (according to Jude 6-7).

Q7 What did these “spirits” do? See Genesis 6:1-5. It appears that fallen angels, who came down and took on human bodies in some form, cohabited with women and produced some kind of a demonic hybrid. (Possibly called the “Nephilim”). They tried to create some kind of unredeemable race (of ‘demon-men’). (“Sons of God” refers to angels in the OT. Early church held this view until the 4th century.)
In Sodom, men went after angels; Here, angels went after women!!

See Colossians 2:14-15….(Paul may be referring to the same thing as Peter) So Jesus in the midst of suffering, triumphs over death, sin, Satan, and demons!

Jesus Christ went to the abyss to preach a victory sermon and announce His glorious triumph! The announcement is of His victory and of the spirit’s certain doom that has come through His death on the cross and (His soon) resurrection.
This fits perfectly in the context of 1 Peter as Kelly writes, “Peter’s readers can reflect that the neighbors who persecute and bully them are merely reproducing the rebellious character of the demonic powers (v. 20) whose agents they are, and will surely share their destruction.”
Anyone who opposes Christ will be defeated. (Col 2:15, 2 Thess 1:6-8, 1 John 3:8).

I strongly hold this interpretation and it seems (in general) to be the preferred view of MacArthur, Hiebert, Kelly, Dalton, Kistemaker, the early church Fathers (up until the 4th century) and most importantly, (I believe) of the apostles Peter and Jude!!!



Yours for the Master,
Caleb Kolstad


Death ( v 18)
Proclamation (v 19)
Resurrection ( v 21)
Ascension (v 22)

a few random questions/thoughts on 1 Tim 2:9-15

Should Women teach Men? If so, in what context? If not, why?


Question #1: What type of teaching is restricted by Paul in 1 Timothy 2:9-15?


Question #2
Is the parachurch exempt from 1 Timothy 2:9-15?

Why or why not?

IF so, what about other instructions given to the Church? How do we determine which principles are strictly for the church and which ones should govern all Christian organizations?

1 Cor 14:33-35- Provides us with a similar teaching.

Man is to have the central place of authority in the Church (1 Tim 2:9-15) and in the home (Eph 5); apparently teaching/preaching implies some form of authority.

(Women are to teach younger women, Titus 2:3,4).

The issue then is submission and order as designed by God.


Question #3

How should 1 Timothy 2:14 (women "who was easily deceived") effect how we do ministry?


COMMAND: “I dont not allow a woman teach OR exercise authority over a man, but to remain quiet” in the context of public worship?

REASON GIVEN FOR COMMAND:

1. God’s design from creation was for man to lead and woman to follow (order of creation).

“For a woman to teach in church, he suggests, is tantamount to her wielding authority over a man, i.e. domineering, or laying down the law to, him; and this, he implies, is contrary to natural order.” JND Kelly

2. Also, woman was easily deceived and thus she should “not be trusted as a teacher.”

“Paul makes one further point. It was the woman who was deceived by Satan and who disobeyed God. Since she was so easily deceived, she should not be trusted as a teacher.” Ralph Earle.



By nature, is it any less authoritative for a woman to teach men OUTSIDE of the church context? (NO)

This is probably why The Master’s College has no female chapel speakers;(except during split chapels)

Why TMC has no FT female Bible professors (who instruct men);

Is this coincidental? (personally i don't think so)

[How many female Vice Presidents (department heads) does TMC have leading the various departments; especially when the leadership is spiritual or focused on Biblical studies?]


“The emphasis of the verse is not that women should learn but HOW they should learn.” Mounce, 1 Tim 2:11.

What does it mean in verse 11 “to quietly receive instruction with entire submissiveness?” (Verse 12 gives one example)


Parachurch Arguments/Questions:

What about allowing a woman to teach an adult bible study outside of the public worship service? Is this ok? Why or why not?

Why not allow woman to teach Bible classes at the Master’s college and seminary? (I know my convictions, I'm asking for yours!)

Why not even allow woman to preach at TMC and TMS chapels? They are parachurch organizations.

WOULD YOU ALLOW THESE THINGS TO HAPPEN? Why not, what line of argumentation would you use.

Religion is dangerous

From:
http://www.theaustralian.news.com.au/common/story_page/0,5744,16745821%255E30417,00.html



Religion is society's biggest threat: authorSeptember 28, 2005
LONDON: Religious belief can cause damage to a society, contributing towards high murder rates, abortion, sexual promiscuity and suicide, according to research published yesterday.The study says belief in and worship of God are not only unnecessary for a healthy society, but may actually contribute to social problems.
It counters the view of believers that religion is necessary to provide the moral and ethical foundations of a healthy society.
The research compares the social performance of relatively secular countries, such as Britain, with the US, where the majority believes in a creator rather than the theory of evolution.
Many conservative evangelicals in the US consider Darwinism to be a social evil, believing that it inspires atheism and amorality.

Many liberal Christians and believers of other faiths hold that religious belief is socially beneficial, believing that it helps to lower rates of violent crime, murder, suicide, sexual promiscuity and abortion.
The benefits of religious belief to a society have been described as its "spiritual capital". But the study claims that the devotion of many in the US may actually contribute to its ills.
Published in the Journal of Religion and Society, a US academic journal, it says: "Many Americans agree that their churchgoing nation is an exceptional, God-blessed, shining city on the hill that stands as an impressive example for an increasingly sceptical world.
"In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy and abortion in the prosperous democracies. The United States is almost always the most dysfunctional of the developing democracies, sometimes spectacularly so."
Study author and social scientist Gregory Paul used data from the International Social Survey Program, Gallup and other research bodies to reach his conclusions. He compared social indicators such as murder rates, abortion, suicide and teenage pregnancy.
Mr Paul finds that the US is the world's only prosperous democracy where murder rates are still high, and that the least devout nations are the least dysfunctional.
He says the rates of gonorrhoea in adolescents in the US are up to 300 times higher than in less devout democratic countries. The US also suffers from "uniquely high" adolescent and adult syphilis infection rates, and adolescent abortion rates.
"The study shows that England, despite the social ills it has, is actually performing a good deal better than the USA in most indicators, even though it is now a much less religious nation than America," Mr Paul says.
The disparity is even greater when the US is compared with France, Japan and the Scandinavian countries, which have been the most successful in reducing murder rates, early mortality, sexually transmitted diseases and abortion.
Mr Paul says the evidence accumulated by several different studies suggests religion may contribute to social ills.
He suggests most Western nations would become more religious only if the theory of evolution could be overturned and the existence of God proved scientifically. Likewise, the theory of evolution would not enjoy majority support in the US unless there were a marked decline in religious belief.
"The non-religious, pro-evolution democracies contradict the dictum that a society cannot enjoy good conditions unless most citizens ardently believe in a moral creator," he says.
"The widely held fear that a godless citizenry must experience societal disaster is therefore refuted."

The Times

Beware!

By Fred Butler, a TMS graduate

MacArthur condemned as an "exclusivist"


The Forth Wayne News-Sentinel published an opinion piece called, Faith-based Know-it-alls are Dangerous, by a fellow named Bill Tammeus. It basically is a complaint piece against any religion or religious people who claim exclusivity of the truth while condemning all other religions for being false. The 9/11 terrorist were of course the first example he cites of exclusivists who corrupted Islam (as if historic Islam is pluralistic), but then Mr. Tammeus asserts that this wicked exclusivism is to be found beyond the poster boys of the 9/11 terrorists in areas no one would expect. Where is one of those unassuming places where exclusivism has raised an ugly head? Why none other than Grace to You and Grace Community Church under the teaching of John MacArthur, Christianity's foremost exclusivist.

Tammeus writes:

Just recently I was listening to a Christian radio network and heard a preacher I've heard off and on in the past, the Rev. John MacArthur, pastor of Grace Community Church of Sun Valley, Calif. Sometimes, in fact, I've found he has useful and interesting biblical insights. His radio show is called "Grace to You" (www.gty.org).

But in a sermon series called "Deliverance: From Error to Truth," MacArthur has fallen so deeply into the trap of exclusivism that he's now attributing to demonic forces all religions but his own.

"Satan," MacArthur said, "doesn't care what people believe. He doesn't care how sincerely they believe it as long as what they believe is wrong. ... He sponsors all kinds of religions. He sponsors every religion on the face of the earth that isn't true. He's behind them all. He's got enough diversity for everybody. He's provided an absolutely irresistible smorgasbord."
So the devil has created every religion but one, MacArthur would have us believe. And what is the one true religion? MacArthur's version of Christianity, of course. But suppose people don't buy that. MacArthur says they're doomed - even if they never have a chance to hear about this faith.

Here is how he delivered that news:

"There are those saying there are people in countries in obscure places and tribes in hidden back waters of the world who have never had a Bible and never hear the truth of Jesus Christ who are going to be saved because God is going to be gracious and kind to them and they're going to be saved even though they've never heard the truth. Well, that is a lie."

So much for "grace" to you.

He then draws the conclusion we should stay away from such terrible exclusivism. Here we have a pluralist who thinks no one has the corner on the truth, making claims of what is the right "truth" and excluding any exclusivists like John. Of course, he implies that John is making up his own brand of Christianity when in point of fact he is simply teaching the Bible.

I do find it interesting that Mr. Tammeus singles out John, which tells me we are doing something right. There would certainly be a red flag if he had praised John as being a picture of warmth and sharing with false teaching. I for one am happy to know John, Grace to You, and The Master's Seminary have the distinction of being exclusive as it pertains to the truth of God's Word.

Sports Report: Yankees win! No big deal

I know this is a blog dedicated primarily to theology and the Word. But every once in a while one of these is ok. :)

Well my Atlanta Braves pulled off another amazing season. The team this season used approx. 19 rookies, all those pitchers went down; a 90 mill budget 1/2 that of the Yankees. Another division title. 14 in a row. GO Bravos. Bobby Cox will win another manager of the year award. This team should of been 10 games out and they win the NL East. If they lose in the playoffs this year it will not be a choke job but it will be disappointing none the less.

Yes the Yankees are WAY over-rated!!! 200 million dollar payroll teams SHOULD win the championship every season. It's a joke when they don’t.

I mean it would be like if a college team had 50 full-ride scholarships to use and all the other schools averaged only 20. WHAT would you expect? It's silly.

The Yankees are a joke. I don't bow down to the fact they have 20+ championships. To me MLB is silly. The Yankees should win the title this season......

I am not advocating a salary cap system like the NFL. They went a little overboard. It's nice for players to stay with one team for their entire career.

Steinbrenner can spend more money then other teams, but how much is too much? I would say when the league avg. is around 65 million bucks, 200 million is a LITTLE excessive. A-rod and his 25 million a year? Kevin Brown, Randy Johnson, Matsushi, etc. etc.

So once again I will enjoy cheering against the Yankees. There team symbolizes much of what's wrong with MLB baseball.

Opinions concerning the Emerging Church

Deconstructing the Church
By: Phil Johnson


November 2004—The current Christianity Today features a cover article titled "The Emergent Mystique." It's a breezy introduction to the latest fashion in "cultural relevance" and evangelical
apostasy: the Emerging Church.

If you haven't heard that expression, get ready. You're going to hear it a lot in the months and years to come. "The Emerging Church" is a nickname for a frightening trend that is capturing fringe evangelicals by offering an unlikely syncretism between Christianity and postmodernism.

At first glance, "the Emerging Church" may appear to be merely a younger generation of purpose-driven and seeker-sensitive churches—a super-hip version of Willow Creek. Or Saddleback for the pierced and tattooed generation. Indeed, it probably would not be far off the mark to characterize this new movement as seeker- sensitivity gone to seed. The man whom CT calls "the de facto spiritual leader for the emerging church" is Brian McLaren (pastor of Cedar Ridge Community Church near Washington, D.C.). And McLaren credits Rick Warren with helping him see "that the church could be evangelistic."

But whereas most disciples of Hybels and Warren have claimed at least a nominal fidelity to historic evangelical doctrinal standards, leaders of the Emerging Church have no such scruples.
McLaren himself has written a controversial book (A New Kind of Christian, winner of CT's 2002 Award of Merit), which expressly argues that the Bible should not be regarded as infallible or authoritative. McLaren also rejects the exclusivity of Christ; he claims that what Christians believe is not as important as what they do; and he expresses a preference for doubt and mystery rather than certainty and conviction.

In other words, he is thoroughly postmodern. Naturally, almost every major evangelical distinctive has come under fire from McLaren at one point or another.

Yet as the November CT cover article demonstrates, McLaren has struck a chord with young evangelicals who are disaffected with the movement they grew up in, and the result is a loose coalition of churches who describe themselves as "Emergent."

The article highlights Mars Hill Bible Church, "one of the largest and youngest churches in the country, with 10,000 meeting weekly for worship in a converted mall outside Grand Rapids, Michigan."

The teaching pastor at Mars Hill is Rob Bell. Bell and his wife Kristen are Wheaton College graduates. But they are as outspoken as McLaren in their contempt for their evangelical heritage. In Kristen's words, the Bells regard A New Kind of Christian as "our lifeboat."

The article gives a thumbnail account of the Bells' "emergence"
from evangelicalism:

After launching Mars Hill in 1999, they found themselves
increasingly uncomfortable with church. "Life in the
church had become so small," Kristen says. "It had
worked for me for a long time. Then it stopped working."
The Bells started questioning their assumptions about
the Bible itself—"discovering the Bible as a human
product," as Rob puts it, rather than the product of
divine fiat. "The Bible is still in the center for us,"
Rob says, "but it's a different kind of center. We want
to embrace mystery, rather than conquer it."

"I grew up thinking that we've figured out the Bible,"
Kristen says, "that we knew what it means. Now I have no
idea what most of it means. And yet I feel like life is
big again—like life used to be black and white, and now
it's in color."

Notice that like most in the Emerging Church movement, the Bells are not the least bit reticent to acknowledge that they have abandoned doctrinal convictions they once regarded as essential to the Christian faith. In fact, historic evangelicalism is precisely what these churches are "emerging" from.

"This is not just the same old message with new
methods," Rob says. "We're rediscovering Christianity as
an Eastern religion, as a way of life. Legal metaphors
for faith don't deliver a way of life."

Those familiar with McLaren's published works will instantly recognize the code language. "Legal metaphors for faith" are classic biblical doctrines like substitutionary atonement, justification by faith, and even the concepts of sin, punishment, and personal salvation.

And the oft-repeated appreciation of "mystery" rather than certainty reflects the Emerging Church's canonization of postmodern skepticism. Notice how many times this mystery-motif is repeated in the CT article:

[Rob Bell:] "We want to embrace mystery, rather than
conquer it."

"I grew up thinking that we've figured out the Bible,"
Kristen says, "that we knew what it means. Now I have no
idea what most of it means.

They are looking for a faith that is colorful enough for
their culturally savvy friends, deep enough for mystery,
big enough for their own doubts.

We are entering "postmodernity," an as-yet ill-defined
borderland in which modern values like objectivity,
analysis, and control will become less compelling. They
are superseded by postmodern values like mystery and
wonder.

The real significance of A New Kind of Christian may be
not its answers but its openness to questions that are
clearly widespread.

[Brian McLaren:] "I don't think the liberals have it
right. But I don't think we have it right either. None
of us has arrived at orthodoxy."

CT has had a love-hate relationship with postmodernism for some time. Contributing editor Charles Colson has often pointed out correctly that postmodern thought is inherently hostile to Christianity, because the postmodern perspective, distilled to its pure essence, entails a rejection of the very concept of absolute, objective, knowable truth.

Colson wrote an excellent article saying as much in CT last year, pointing out that postmodernism has proved effete and may already be losing its stranglehold on the secular world. In the wake of September 11, the central canons of postmodern opinion—that we can have personal perspectives, but we can't really know truth; that good and evil are therefore merely subjective ideas; and that it ultimately doesn't really matter much what you believe—those ideas just aren't quite as appealing as they used to be.

At the same time, however, Colson noted that evangelicalism is busy "dumbing down, moving from a Word-driven message to an image- and emotion-driven message." The church seems to be bending over backwards to embrace postmodernism, at the very moment when we have an opportunity to answer it with truth and dispel the haze of postmodern uncertainty with biblical answers that are sure and certain.

Colson closed his December column with these words: "It would be the supreme irony—and a terrible tragedy—if we found ourselves slipping into postmodernity just when the broader culture has figured out it's a dead end."

That article earned Colson a rebuke in the form of an open letter from Brian McLaren. Colson replied with patience and grace, but with firmness and sound reason. Colson is right in this debate, of course.

Yet CT's own editorial policy now seems to be leaning toward McLaren and the postmodern Emergent movement. The November cover article is almost totally positive, brushing aside several profound and serious criticisms of the Emerging Church movement, and concluding by saying that evangelicalism "could do a lot worse."

Colson had better have a talk with the rest of the editors at CT.
It would be the supreme irony—but frustratingly typical—if CT found itself hopelessly mired in the morass of postmodernity after one of their own editors has already demonstrated clearly in their own pages why postmodernism is a dead end.

Copyright © 2005, Pulpit - Shepherds' Fellowship. All Rights Reserved.


-- Phillip R. Johnson
The Spurgeon Archive
http://www.spurgeon.org

Fundamental Doctrines (Pt 3)

By John MacArthur/Phil Johnson

Recovering the Spirit of Early Fundamentalism

It is not my purpose here to attempt to give an exhaustive list of fundamental doctrines. To do so would be beyond the scope of what I can possibly say in this limited space, and it would almost certainly beyond the reach of my own abilities as a theologian. Witsius wrote,

To point out the articles necessary to salvation, and precisely determine their number, is a task, if not utterly impossible, at least extremely difficult. There are, doubtless, more articles fundamental, than those to which the Scriptures have appended an express threatening of destruction . . .

Nor is it absolutely necessary that we should possess an exact list of the number of fundamental articles. It is incumbent on each of us to labour with the utmost of diligence to obtain an enlargement of saving knowledge, lest, perhaps we should be found ignorant of truths that are necessary . . . [But] to ascertain precisely the number of necessary articles, is not requisite to our spiritual comfort . . .

It is of no great importance, besides, to the church at large, to know quite correctly the precise number of fundamental articles. [Herman Witsius, Sacred Dissertations on the Apostles' Creed, 2 vols. (Phillipsburg, N. J., 1993 reprint), 1:27-29]


In a similar vein, Turretin wrote,

The question concerning the number of fundamental articles . . . besides being rash (since Scripture says nothing definitely about it) is also useless and unnecessary because there is no need of our knowing particularly the number of such articles, if we can prove that [our adversaries] err fundamentally in one or more . . . Nor does it follow from this that the perfection of Scripture in necessary things is detracted from . . . For the Scriptures [still] contain most fully all things necessary to salvation, although their actual number is not accurately set forth. [Francis Turretin, Institutes of Elenctic Theology, vol. 1, trans. George Musgrave Giger (Phillipsburg, N.J.: Presbyterian & Reformed, 1992), 54.]


Certainly any list of fundamentals would have to begin with these doctrines Scripture explicitly identifies as nonnegotiable: the absolute authority of Scripture over tradition (sola Scriptura), justification by faith alone (sola fide), the deity of Christ, and the Trinity. Since the Apostles' Creed omits all those doctrines, it clearly cannot be regarded as a sufficient doctrinal basis for building ecumenical bridges.

At the same time, we must acknowledge that some people are tempted to wield fundamental doctrines like a judge's gavel and consign multitudes to eternal doom. It is not our prerogative to exercise such judgment. As Witsius sagely observed, "It does not become us to ascend into the tribunal of God, and to pronounce concerning our neighbour, for how small a defect of knowledge, or for how inconsiderable an error, he must be excluded from heaven. It is much safer to leave that to God" [Witsius, 29].

Wise advice. We dare not set ourselves up as judges of other people's eternal fate.

Nevertheless, we must recognize that those who have turned away from sound doctrine in matters essential to salvation are condemning themselves. "He that believeth not is condemned already" ( John 3:18 KJV). Our passion as true fundamentalists ought to be to proclaim the fundamentals with clarity and precision, in order to turn people away from the darkness of error. We must confront head-on the blindness and unbelief that will be the reason multitudes will one day hear the Lord say, "I never knew you; depart from Me" (Matt. 7:23). Again it must be stressed that those who act as if crucial doctrines were of no consequence only heap the false teacher's guilt on themselves (2 John 11).

We have no right to pronounce a sentence of eternal doom against anyone ( John 5:22). But by the same token, we have no business receiving just anyone into the communion and fellowship of the church. We should no more forge spiritual bonds with people whose religion is fundamentally in error than we would seek fellowship with those guilty of heinous sin. To do so is tantamount to the arrogance shown by the Corinthians, who refused to dismiss from their fellowship a man living in the grossest kind of sin (1 Cor. 5:1-3).

We must also remember that serious error can be extremely subtle. False teachers don't wear a sign proclaiming who they are. They disguise themselves as apostles of Christ (2 Cor. 11:13). "And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness" (vv. 14-15). And it should not be surprising to hear false teachers and heretics recite the Apostles' Creed. Again, hear Witsius:

Our faith consists not in words, but in sense; not in the surface, but in the substance; not in the leaves of a profession, but in the root of reason. All the heretics of the present day, that claim the name of Christians, are willing enough to subscribe to the words of the [Apostles'] Creed; each however affixing to them whatever sense he pleases, though diametrically opposed to sound doctrine. [Ibid., 31.]


Witsius concludes his chapter by pointing out that people who plead for all creeds to be as brief and general as possible—as well as people who reject all doctrinal expressions not confined to the precise words of Scripture—usually do so because they "are secretly entertaining some mischievous design" [Ibid., 33].

Nothing is more desperately needed in the church right now than a new movement to reemphasize the fundamental articles of the faith. Without such a movement to restore true biblical discernment, the true church is in serious trouble. If the current hunger for ecumenical compromise gains a foothold within evangelicalism, it will result in an unmitigated spiritual disaster. Reckless faith will virtually have free reign in the church. And far from strengthening the church's witness to an unbelieving world, it will spell the end of any clarion voice of truth.


Pastor Jerry Wragg said...

Dan –

You said - "leaving it up to God to judge" seems like a catch phrase to absolve oneself of moral guilt,”

Didn’t Paul imbibe this principle in 1 Cor. 4:3-5 when he reserved all final conclusions about heart-motives until “the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts;”? We may speak what the scriptures explicitly say about behavior and the desires behind them, but we cannot make judgments about the inner man where the scriptures are not explicit.

You said – “these sentiments seem hopelessly naïve”

Such strong language deserves a more thorough treatment of your second point. As I recall, MacArthur’s excerpt did include some reflections from historical theology as well as pertinent passages offered. Though not an exhaustive essay, his comments could hardly be described as “sentiments”. Furthermore, you haven’t really made your case here with clarity. What do you mean “exegetical accuracy is being verified by preset theological conclusions”?

You further said – “The idea that the Reformers have single-handedly accomplished the reclamation of true biblical faith for all time seems to seriously flout the depravity and parochial inclination of biblical scholars who, in my judgment, are in constant need of Reformation.”

Where has this been claimed by MacArthur’s essay? The fact is that his chapter from which the excerpt was taken makes the case, not that the reformers “single-handedly accomplished the reclamation of true biblical faith”, but that everything essential to saving faith is fundamental. MacArthur’s chapter gives example after example from scripture as to why any doctrine that threatens the clarity of justifying faith should be seen as heresy. The Reformers affirmed the same in their day. As to the Sola’s of the Reformation, MacArthur simply affirmed the explicit teachings of scripture regarding doctrines the rejection of which is damning. To believe in a different god or Jesus than that of scripture, to entrust oneself to a “higher” authority than scripture, to trust in a salvation of mixed merits (Christ’s and mine)---these are heresies explicitly spelled out in scripture.

You said – “the fact that any principle, doctrine or teaching can be followed back to some essential, foundational issue makes the application of these principles completley dependent on the one applying them.”

Could you please explain this statement? For some reason its meaning was lost on me.

You said – “Suspicion, rather than patient dialogue, is the rule. And all of this arbitrary and relativistic "sitting in the chair of Moses" in defining what's essential (Mt. 23:2), of course, results in "consigning multitudes to eternal doom". Such is the legacy of fundamentalism.

Again, strong language seemingly without much “patient dialogue”.

6:42 AM, September 20, 2005

Are YOU a Disciple? (Pt 3)

Discipleship (PT 3) By Caleb Kolstad

Mark 8:34-35


We have been learning some amazing things lately. Jesus Christ was the greatest teacher who ever walked the face of this earth. Every word he said was perfect truth. Every action he did was perfect love. Everything he believed was consistent with the Heavenly Father’s perspective.
Jesus Christ (though fully man); was also fully God. Everything he did was according to God’s perfect will. Everything he said was according to God’s perfect revelation.
Much of what we’ve been talking about, I understand, is hard to believe. Jesus teaching, specifically concerning the subject of discipleship, was very convicting. So convicting in fact, that MANY of his “disciples” STOPPED following him because of what he taught concerning salvation:
Example: in John 6:60. ("unless you eat my flesh and drink my blood"). Jesus said total commitment was necessary in order to truly follow after Him.

Q1--> How did some of his followers respond,

“Many therefore of His disciples, when they heard this said, "This is a difficult statement; who can listen to it?" (verse 60)


Shortly thereafter, Jesus gives a statement that reflects his belief in the sovereignty of God (notice John 6:65).

And He was saying, "For this reason I have said to you, that no one can come to Me, unless it has been granted him from the Father."


These were difficult teachings to understand. They were even more difficult teachings to apply.

So John 6:66 tells us, “As a result of this many of His disciples withdrew, and were not walking with Him anymore.”

They jumped off the Jesus band wagon. They stopped believing in Him. They decided following Him required way too much commitment and personal sacrifice.


The Gospel that Jesus proclaimed is “Hard to Believe.” My former Pastor, John MacArthur recently wrote a book with this very title. “Hard to Believe: the High Cost and Infinite Value of Following Jesus.”


Turn in your Bibles to Mark 8:34-38;
34 And He summoned the multitude with His disciples, and said to them, "If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me.
35 "For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel's shall save it.
36 "For what does it profit a man to gain the whole world, and forfeit his soul?
37 "For what shall a man give in exchange for his soul?
38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels."


This was the profound message of Jesus Christ’s.

Remember this teaching (in Mark 8) is God’s Word, not some pastor’s opinion. Lordship salvation is the GOSPEL According to Jesus. (Jesus IS Lord. You confess him as Lord (Rom 10:9) and you yield to that reality. You do not make Him Lord, for He is the LORD!)


In his new book, Pastor MacArthur writes the following:

“Deny yourself? Take up a Cross? Who wants to do that?

Yet that’s what Jesus requires of you and me and everyone else who would follow him.

The message of some ‘Christian’ rock concerts, stadium rallies, youth events, and seeker-sensitive services--- Jesus Loves You! (He has a wonderful plan for your life) Jesus is great! (He wants to fulfill all your dreams)--- advances the thought that being a Christian is lots of fun.

That message promotes an easy believism that only scratches the surface in explaining the all-encompassing power and authority of Christ.

The sacrifice required to follow Him; And the reward of eternal life that results.”


Friends, I am trying very hard NOT to mix my opinion with the perfect gospel truth found only in God’s Word.


My goal is that we’ll simply understand the teachings of Jesus in regards to discipleship.


This should help all of us in evaluating our own lives; so we can be totally certain of our salvation.


Let’s look more closely at Jesus’ words in Mark 8:34

34 And He summoned the multitude with His disciples.

Jesus had just told his 12 disciples that He Himself needed to suffer and die on the Cross (in vv 27-33).

This msg. was shocking to Jesus’ companions. They envisioned there Messiah overthrowing Rome and setting up an earthly Kingdom. They did not realize the OT predicted Messiah had to suffer (Is 53) before He could reign (2 Sam 7:16; Psalm 2:8; Is 11:9; Acts 1:8, Rev 20)! Read what Jesus said after His resurrection in Luke 24:25-27.


Now our Lord wants everyone to understand another important Lesson here. So he calls everyone and gathers them around him

{Illustration: My Dad’s famous whistle used to summon us kids.}


and Jesus said to them, "If anyone wishes to come after Me,


If any of you wants to be a disciple of mine;
If any of you want to be a “Christian”
If any of you want to follow after Me…

THEN please listen carefully:


1. The first thing you need to do is “DENY YOURSELF” (v. 34)

The word deny means “to refuse to associate with”

If you want to be Christ’s disciple you must refuse to associate with the person you are. In other words, you have to acknowledge the fact you’re an unworthy sinner and repent accordingly.

Turn completely from your former way of living ='s (equals) repentance



2. The second thing you need to do is to “Take Up Your Cross” (v. 34)


In Jesus time, people only thought of one thing when heard the word “Cross” A cross was an instrument of torture and death!! Jesus was calling every potential disciple to CONSIDER THE COST before following Him. Following after Jesus could require you give up your physical life!

(Illustration: a martyrs death; or dying like BJ)



Again, these are Jesus’ words NOT mine. As we’ve said numerous times before

Self-Denial + Daily Bearing a Cross =’s Following Jesus


(verse 34) “And He summoned the multitude with His disciples, and said to them, "If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me.”


In case anyone did not understand what he meant in verse 34, Jesus clarifies Himself in verse 35.


"For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel's shall save it. (v. 35)

Committing yourself to Jesus’ Lordship means you’re under new ownership now.

You have a new Boss! A new Master! A new King! A New Allegiance!

According to Mark 8:35, coming to Jesus means surrendering everything.. (You know the song, “I surrender all, all to Him I owe”)


This is the famous “Death/Life” paradox that Jesus constantly talks about (for more information on this see Dr Thomas' book "Who am I").

-a paradox is something that appears to be a contradiction.


Jesus taught us the following truth: “The gospel is totally free (explain); but it will cost you everything! (explain)”


Q3--> What does it mean to be a Christian according to Mark 8:34-38?

(a) Devoting oneself fully to Christ
(b) Giving oneself to others
(c) Committing oneself to the gospel (both defending and proclaiming it)



True Christianity is about a continuing relationship with Jesus Christ (follow Him is in the present tense)


Following Jesus, means we’ll experience many trials on the path to heaven
(see 2 Tim 3:12). "All who desire to live godly will be persecuted."


But eternal life is more valuable then anything else. It is more important then everything. It is worth going through anything. (see Luke 16:19-31 for more on this eternal reversal).


Which is why Jesus concludes his teaching in verses 36-38

36 "For what does it profit a man to gain the whole world, and forfeit his soul?
37 "For what shall a man give in exchange for his soul?
38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels."


This is the “high cost and infinite value” of following after Jesus!