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Nov 14
Love0

Peace Child

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The life changing story of a family looking to be faithful. Watch and be challenged.

The Sawi were headhunters and cannibals when a young couple named Don and Carol Richardson arrived in their village carrying their seven-month-old boy Steve—and a message that would change the tribe forever. The year was 1962, and Steve—and later, three more children—spent their youth among the Sawi, learning the language and embracing the culture in ways that would shape the rest of their lives. Their story was immortalized in the best-selling book Peace Child and a feature film of the same name, inspiring a new generation to take the gospel to the remaining isolated tribes of the earth.

Fifty years later, Steve joins his father, Don, and two brothers, Shannon and Paul, to visit the Sawi village where they grew up. What is the state of the church they planted among the Sawi? Are the friends they played with still alive? Will anyone remember the mark their family left on the tribe? Journey with Steve as he travels to the swamps of Papua, Indonesia, to introduce you to the Sawi, and explore the impact of the gospel among a previously unreached people group.

– For more information on Pioneers, visit http://www.pioneers.org.
– Check out “Never the Same” on Facebook at http://www.facebook.com/neverthesamemovie
– To order “Never the Same” on DVD or Blu-ray Disc, visit http://www.pioneers.org/store.

Music Credits:
“A Beautiful Tale” and “Revival” by Ryan Taubert © 2012 SHOUT! Music Publishing Courtesy of SHOUT! Music Australia
“O My Soul”, “The Introductions” and “Moving Frames” by Adam Taylor, used with permission
“The Father’s Heart” by Tony Anderson, used with permission
“The Ladder” by Drake Margolnick, used with permission

Nov 14
Love0

Unbelief

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The following quote is from the pen of Horatius Bonar (1808 – 1889), the great Scottish preacher, poet, author and hymn writer. It talks about the nature, the true nature, of unbelief. It’s worth reading and pondering.

 

“In all unbelief there are these two things–a good opinion of one’s self and a bad opinion of God. Man’s good opinion of himself makes him think it quite possible to win God’s favor by his own religious performances; and his bad opinion of God makes him unwilling and afraid to put his case wholly into His hands. The object of the Holy Spirit’s work (in convincing of sin) is to alter the sinner’s opinion of himself, and so to reduce his estimate of his own character that he shall think of himself as God does, and so cease to suppose it possible that he can be justified by an excellency of his own. The Spirit then alters his evil opinion of God, so as to make him see that the God with whom he has to do is really the God of all grace.

But the inquirer denies that he has a good opinion of himself and owns himself a sinner. Now a man may SAY this, but really to KNOW it is something more than SAYING. Besides, he may be willing to take the name of sinner to himself, in common with his fellow-men, and yet not at all own himself such a sinner as God says he is–such a sinner as needs the cross, and blood, and righteousness of the Son of God. It takes a great deal to destroy a man’s good opinion of himself; how difficult it is to make a man think of himself as God does! What but the almightiness of the Divine Spirit can accomplish this?

Unbelief, then, is the belief of a lie and the rejection of the truth. Accept, then, the character of God as given in the gospel; the Holy Spirit will not give you peace irrespective of your views of God’s character. It is in connection with THE TRUTH concerning the true God, “the God of all grace,” that the Spirit gives peace. That which He shows us of ourselves is only evil; that which He shows us of God is only good!”

This was lifted from www.challies.com

Nov 14
Love0

Another view of the 144,000 question

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The following is a response to the DeYoung article I posted. It is good because it goes into great detail on how to study Scripture, how to have a disagreement, and how to interpret this passage. You can find the original article here.

 

My attention was directed recently to an article by Kevin DeYoung, entitled“Who Are the 144,000 in Revelation?” DeYoung pastors a Reformed church in Michigan and identifies himself with the “young, restless, and reformed” movement.

Generally, I don’t make a habit of responding to the blogs of others, as (1) I am not the “correct” police and (2) I have a billion (literally…almost) other issues to deal with. However, because of the increasing influence of “young, restless, and reformed,” and because of specific requests that I answer this article, I thought it appropriate to offer another perspective on the subject matter.

Further, I do so with all due respect to the article’s writer, Pastor DeYoung, a man I have not met, and one whom I expect loves the Lord with all his heart and seeks to discover the truth of His word. I challenge here the conclusions he draws and the methodology whereby he arrives at them, but I commend him for caring enough about the Lord to attempt to resolve difficulties he perceives in the Bible. We all must have room to grow, and we need to be cautious in challenging each other to be sensitive to that process. So, if my responses to his article come across as harsh or even personally antagonistic, please know, reader, that my intentions are to avoid that entirely. We must be able to challenge one another in a loving manner, speaking the truth in love. I have attempted to do that here.

Now, onto the article, which asks the identity of the 144,000 in Revelation 7:4, quotes the verse, and argues that “the 144,000 are not an ethnic Jewish remnant,” but instead references “all of God’s people under the old and new covenant.” The article relies on five pieces of evidence, which I represent here exactly as the writer put them forth.

First, hermeneutics (method for interpreting texts) is worth mentioning, because usually theological differences are rooted primarily in hermeneutic differences. Some attempt (as I do) to rely consistently on the literal grammatical-historical method, while others, including Reformed (and Covenant) theologians, regard as legitimate the use of allegorical (non-literal) and theological interpretive methods. These distinctions in hermeneutic method often undergird irreconcilable differences in theological conclusions, and almost every area of Biblical understanding is touched by such differences in interpretive method.

So it is no surprise that different interpretations exist. The question is this: when there are competing interpretations of a passage, how does one determine which interpretation is closer to the author’s original intent? I believe the best understanding of a passage is always through the literal (natural) grammatical (considering the rules of grammar for the language used) historical (considering the rules of that language in the historical context of the passage’s writing), because the literal grammatical-historical hermeneutic best represents our means of arriving at authorial intent and offers the most objective understanding of the passage in question. So let’s apply those principles to Revelation 7:4.

The passage itself reads, “and I heard the number of the sealed, 144,000 sealed from every tribe of the sons of Israel.” The writer thinks it doesn’t mean 144,000 and he doesn’t think it means Israel.

In a literal grammatical-historical understanding of the passage, we would begin by assuming the plain sense of the words written unless there is something within the text indicating a metaphorical meaning. In an allegorical or theological understanding of the passage we can begin with any meaning supported by our overall theology. The writer does the latter. I will do the former.

Let’s consider the text itself. Ton arithmon (accusative) is the object of the verb ekousa – what was heard was the number – not a number but the(definite article) number. The passage begins with an emphasis of what was heard. What right do I, as the interpreter, have to discard the number when the text says that what was heard was the number. If we dismiss the number as being allegorical, then the entire premise of the verse becomes subjective, and the verse, meaningless. Ton esphragismenon (perfect passive, participle, genitive) identifies that the number that was heard was the number of those having been sealed. The number was ekaton (one hundred) tesserakonta (forty) tessares (four) chiliades (thousands).144,000. The words have only numerical value in the Greek.

The next phrase describes from where the sealed 144.000 derive:esphragismenoi (perfect passive, participle, nominative) – those having been sealed, emphasized again. This is a second connection in the span of two phrases connecting those sealed with their number. Those sealed are ek pases, out of (or from) every  phules huion Israel – tribe of the sons of Israel. If these don’t reference simple numbers of people from a specific lineage, then they have no discernible meaning.

To dismiss the number and the origin of those sealed is embarrassing in its lack of basic scholarship, arrogant in its enthroning of the interpreter above basic principles of meaning, and foolish in its disregard for the simple and obvious meaning of God’s word. Such textual gymnastics pay no attention to the text itself.  Many otherwise wonderful brothers and sisters in Christ do at times commit these three errors (errors from which I am also not immune), but they are severe errors worthy of attention, nonetheless.

What literary right does an interpreter have to so mangle God’s word? The writer offers five evidences for his interpretation:

(The Writer): “First, in chapter 13 we read that Satan seals all of his followers, so it makes sense that God would seal all of his people, not just the Jewish ones.”

I respond: Satan doesn’t seal his followers in Revelation 13 – the beast (distinguished from Satan in Rev. 19:20) requires a mark (the Greekkaragma – a mark or a brand, not exactly a seal). This is a different word and a different concept from what God did to the 144,000 – this is the same word used of these sealed by the Spirit in Ephesians 1:13. Textually, the two markings (by God and the beast) are unrelated. Logically, on what basis should the interpreter seek out similarities between God’s activities and Satan? Certainly, Satan is a great counterfeiter, but if I am expecting each of Satan’s actions to counterpoint those of God, then I am in for some interpretive frustration. And if I place that expectation above the plain verbiage of the text, then I have hopelessly missed the mark. This first offering of evidence ignores the referenced passage (7:4) entirely, in favor of a questionable comparison in a more distant context. Does that seem methodologically fair to Revelation 7:4?

(The Writer) Second, the image of sealing comes from Ezekiel 9 where the seal on the forehead marks out two groups of people: idolaters and non-idolaters. It would seem that the sealing of the 144,000 makes a similar distinction based on who worships God not who among the Jewish remnant worships God.

I respond: Again, this is another discarding of the plain text of 7:4 in favor of a distant-context reference. Interestingly, this strand of evidence assumes a literal interpretation of Ezekiel 9:4. But if we can’t interpret 7:4 literally, why should we do so in Ezekiel 9:4? In fact, if some of the Scripture can be arbitrarily allegorized, then I can’t help but wonder how I can know that Christ really died for my sins, and that I have eternal life by belief in Him? How do I know that if the words that say as much can’t be trusted to say what they say?

Further, Ezekiel 9:4 also identifies the specific people to be marked – those located in the midst of Jerusalem, and specifically those who “sigh and groan over all the abominations which are being committed in its midst.” 9:5 prescribes not a marking for the “idolater,” but rather the death penalty for those not marked. Notice also the issue at stake in Ezekiel 9. Ezekiel himself wonders aloud to God, “Alas, Lord God! Art Thou destroying the whole remnant of Israel by pouring out they wrath on Jerusalem?” Ezekiel’s concern is for the remnant of Israel.

If Revelation 7 and Ezekiel 9 are connected, as the writer asserts, then how can he be so quick to deny that Revelation 7 references the remnant of Israel (a theme both passages seem to explicitly share). Again, this seems remarkably unfair to both the Revelation and Ezekiel texts.

(The Writer) Third, the 144,000 are called the servants of our God (Rev. 7:3). There is no reason to make the 144,000 any more restricted than that. If you are a servant of the living God, you are one of the 144,000 mentioned here. In Revelation, the phrase “servants of God” always refers to all of God’s redeemed people, not just an ethnic Jewish remnant (see 1:1; 2:20; 19:2; 19:5; 22:3).

I respond: 7:3 uses the word bond-servants (doulous), and so do 11:18 and 15:3 – two passages the article curiously omits. 11:18 references the prophets as bond-servants, and 15:3 describes Moses as the bond-servant of God. The word bond-servant certainly does not always refer to “all of God’s redeemed people.” Are all of God’s redeemed people prophets (11:18)? Are all of God’s redeemed people Moses (15:3)?

The article has here committed the logical fallacy of affirming the consequent

P1: “Bond-servants of God” always refers to all of God’s people.

P2: The 144,000 are called bond-servants of God

C: All bond-servants of God are the 144,000

Whether or not the conclusion is true in this case is to be determined by the text itself. But the form of the argument itself is invalid, being fallacious.

As for the immediate context, a number of different bond-servants of God are identified in Revelation. The immediate context must be considered in order to understand to whom the term refers in each instance. 7:3 anticipates the sealing of bond-servants of God. 7:4 tells exactly the number and derivation of those bond-servants.

(The Writer) Fourth, the 144,000 mentioned later in chapter 14 are those who have been “redeemed from the earth” and those who were “purchased from among men.” This is generic everybody kind of language. The 144,000 is a symbolic number of redeemed drawn from all peoples, not simply the Jews. Besides, if the number is not symbolic then what do we do with Revelation 14:4 which describes the 144,000 as those “who have not defiled themselves with women”? Are we to think that the 144,000 refers to a chosen group of celibate Jewish men? It makes more sense to realize that 144,000 is a symbolic number that is described as celibate men to highlight the group’s moral purity and set-apartness for spiritual battle.

I respond: I argue that the writer has not even begun to earn the right to make the statement, “This is generic everybody kind of language.” Speculating is not exegesis. Interpreting the 144,000 literally does not preclude the possibility that they could be redeemed from the earth or purchased among men. Just because God has redeemed others from the earth and purchased others among men at different times does not give indication that those others are part of the 144,000. To assert the contrary is a repeat of the earlier logical fallacy of affirming the consequent.

Further, the writer asks if we are “to think that the 144,000 refers to a chosen group of celibate Jewish men.” He concludes without explanation, that “It makes more sense to realize that 144,000 is…symbolic…” But why? This is speculation, and speculation is not exegesis. Why does it make more sense to disregard the verbiage and context in favor of a symbolic meaning? Why can’t this refer to those who have remained pure in a sexual sense? On what textual basis is the symbolic interpretation to be preferred? My apologies to the writer, but the symbolic interpretation doesn’t “make more sense,” in fact it makes little to no sense – especially in the absence of any textual appeal whatsoever.

(The Writer) Fifth, the last reason for thinking that the 144,000 is the entire community of the redeemed is because of the highly stylized list of tribes in verses 5-8. The number itself is stylized. It’s not to be taken literally. It’s 12 x 12 x 1000—12 being the number of completion for God’s people (representing the 12 tribes of Israel and the 12 apostles of the Lamb) and 1000 being a generic number suggesting a great multitude. So 144,000 is a way of saying all of God’s people under the old and new covenant. And then look at the list of the tribes. There are over a dozen different arrangements of the twelve tribes in the Bible. This one is unique among all of those. Judah is listed first because Jesus was from there as a lion of the tribe of Judah. All twelve of Jacob’s sons are listed—including Levi who usually wasn’t because he didn’t inherit any land-except for one. Manasseh, Joseph’s son (Jacob’s grandson), is listed in place of Dan. So why not Dan? Dan was left out in order to point to the purity of the redeemed church. From early in Israel’s history, Dan was the center of idolatry for the kingdom (Judges 18:30-31). During the days of the divided kingdom, Dan was one of two centers for idolatry (1 Kings 12:28-30). And there is recorded in some non-Biblical Jewish writings that the Jews thought the anti-Christ would come out of Dan based on Genesis 49:17. The bottom line is that the number and the list and the order of the tribes are all stylized to depict the totality of God’s pure and perfectly redeemed servants from all time over all the earth. That’s what Revelation means by the 144,000.

I respond: To argue that the tribal list is “stylized” and as such is to be interpreted non-literally is baseless.  Does the writer disregard other such lists as figurative? Lists like the genealogy of Jesus, or the two census’ of Numbers? Are also these “stylized” and intended as figurative? If so, it bears explanation what numbers and names in the Bible are to be taken literally – if any at all. And who determines what profound spiritual message is conveyed by these allegories? The writer again speculates that “144,000 is a way of saying all of God’s people under the old and new covenant.” But how does he know? There are no references in the context to either covenant – all that is found is a very detailed list. Finally, the writer speculates on Dan’s omission in the list that “Dan was left out in order to point to the purity of the redeemed church.” But how does he know? On what does he base this claim?

I conclude: I commend those who consider themselves young, restless, and reformed, for their intense desire to discern God’s word. I commend them also for their diligence in His service. However, I am reminded of Paul’s exhortation to Timothy in 1 Timothy 4:7, “But have nothing to do with worldly fables…” and again in v. 16, “Pay close attention to yourself and to your teaching…”

If we are not handling the word of God accurately (a trap into which we can all fall if we are not on guard), then we are to be chastised and not commended. I pray that those in the young, restless, and reformed camp will understand the importance of a truly Biblical theology – one that is built on Scripture and that accurately represents Scripture, and one that is necessarily less influenced by theological traditions than by exegesis. When we handle His word poorly it reflects poorly not just on us, but also on Him. When we say, “Thus says the Lord,” thus better have said the Lord.

Nov 14
Love0

Who are the 144,000 in Revelation?

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The passage we are studying in Revelation has good people on all sides of the text. I wanted to post some of the viewpoints to help further the discussion for those interested.  The following is from Pastor Kevin DeYoung and was originally posted at the Gospel Coalition Blog.

 

And I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel. (Rev. 7:4)
Many sincere Bible-believing Christians would understand the 144,000 like this: The church is raptured prior to the great tribulation. During the time when the church is gone, a remnant of 144,000 ethnic Jews is converted (12,000 from each tribe). These Jewish converts, in turn, evangelize the Gentiles who make up the great multitude in white robes in v. 9. That’s one understanding of Revelation 7.  A lot of godly people hold that understanding. Let me explain why I understand the 144,000 differently.

The 144,000 are not an ethnic Jewish remnant, and certainly not an Anointed Class of saints who became Jehovah’s Witnesses before 1935. The 144,000 represent the entire community of the redeemed. Let me give you several reasons for making this claim.

First, in chapter 13 we read that Satan seals all of his followers, so it makes sense that God would seal all of his people, not just the Jewish ones.

Second, the image of sealing comes from Ezekiel 9 where the seal on the forehead marks out two groups of people: idolaters and non-idolaters. It would seem that the sealing of the 144,000 makes a similar distinction based on who worships God not who among the Jewish remnant worships God.

Third, the 144,000 are called the servants of our God (Rev. 7:3). There is no reason to make the 144,000 any more restricted than that. If you are a servant of the living God, you are one of the 144,000 mentioned here. In Revelation, the phrase “servants of God” always refers to all of God’s redeemed people, not just an ethnic Jewish remnant (see 1:1; 2:20; 19:2; 19:5; 22:3).

Fourth, the 144,000 mentioned later in chapter 14 are those who have been “redeemed from the earth” and those who were “purchased from among men.” This is generic everybody kind of language. The 144,000 is a symbolic number of redeemed drawn from all peoples, not simply the Jews. Besides, if the number is not symbolic then what do we do with Revelation 14:4 which describes the 144,000 as those “who have not defiled themselves with women”? Are we to think that the 144,000 refers to a chosen group of celibate Jewish men? It makes more sense to realize that 144,000 is a symbolic number that is described as celibate men to highlight the group’s moral purity and set-apartness for spiritual battle.

Fifth, the last reason for thinking that the 144,000 is the entire community of the redeemed is because of the highly stylized list of tribes in verses 5-8. The number itself is stylized. It’s not to be taken literally. It’s 12 x 12 x 1000—12 being the number of completion for God’s people (representing the 12 tribes of Israel and the 12 apostles of the Lamb) and 1000 being a generic number suggesting a great multitude. So 144,000 is a way of saying all of God’s people under the old and new covenant.

And then look at the list of the tribes. There are over a dozen different arrangements of the twelve tribes in the Bible. This one is unique among all of those. Judah is listed first because Jesus was from there as a lion of the tribe of Judah. All twelve of Jacob’s sons are listed—including Levi who usually wasn’t because he didn’t inherit any land-except for one. Manasseh, Joseph’s son (Jacob’s grandson), is listed in place of Dan. So why not Dan? Dan was left out in order to point to the purity of the redeemed church. From early in Israel’s history, Dan was the center of idolatry for the kingdom (Judges 18:30-31). During the days of the divided kingdom, Dan was one of two centers for idolatry (1 Kings 12:28-30). And there is recorded in some non-Biblical Jewish writings that the Jews thought the anti-Christ would come out of Dan based on Genesis 49:17. The bottom line is that the number and the list and the order of the tribes are all stylized to depict the totality of God’s pure and perfectly redeemed servants from all time over all the earth. That’s what Revelation means by the 144,000.

Nov 14
Love0

Who is this whole thing for?

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This is an interesting thought most have probably never given any attention to. The problem is too often we fail to think what we are to be about. So, in light of our discussions on Sunday mornings about “How to choose a church and what makes a healthy church member” I decided to bring you this little article from Tony Payne. Enjoy. Think. Discuss.

Apologies for posing what, at first glance, may seem an obvious and even silly question, but it’s one I’ve pondering lately: is evangelism a key purpose of Christian assemblies (or ‘churches’)?

Now, at the very least, we would have to say, “Yes, evangelism should and will happen in Christian assemblies, because of their very nature as places where the word of God is prayerfully proclaimed”. In any true Christian gathering, the gospel will be taught and heard, and since outsiders or non-Christians will often be present (by invitation or otherwise), evangelism, by definition, will take place.

There’s another sense in which the answer is yes: the Christian assembly functions as a testimony to Christ by its very existence. This is Paul’s point in Ephesians 3. In the assembly, God’s manifold wisdom is on display as he brings together Jew and Gentile in one new humanity. Mind you, in Ephesians 3, it’s the powers in the heavenly places who receive this testimony, so maybe it doesn’t really qualify as ‘evangelism’ in the normal sense.

However, even if we acknowledge that there will be ‘gospel’ things happening all over the place in church, it is also important to say that evangelism is not the purpose of Christian assemblies. It is certainly not their focus. In the New Testament, churches are characteristically the fruit of evangelism, not its agent. Evangelism usually takes place outside the assembly—in the marketplace, the synagogue, the prison, and in daily gospel conversation.

More to the point, theologically, the Christian assembly is a fellowship of the redeemed. It is a manifestation, as well as an anticipation or foretaste, of the great assembly that Christ is building—the assembly of the firstborn in heaven that will be revealed on the last Day (Heb 12:22-24). The purpose of our earthly assemblies, therefore, is to fellowship together in what we already share—our union with Christ—as we listen to and respond to him together, and build his assembly by the words we speak.

This runs counter to the common (although often unspoken) assumption that one of the main aims of a church gathering is to be attractive to non-Christians—to draw them in, to intrigue them, and to evangelize them. Perhaps it’s a legacy of the parish model, where those attending the Sunday assembly were often not Christians at all, and evangelism consisted of preaching the gospel to them. Or perhaps it is the influence of the seeker-service model, where the main aim is to attract and win over unchurched Harry. Or maybe it’s a bit of both.

There is an important difference, it seems to me, between running a Christian gathering whose focus is on evangelizing the outsider, and running a Christian gathering that is welcoming and intelligible for the outsider, but where the focus is on fellowship with Christ, in speaking, hearing and responding to his word.

Nov 14
Love0

What to watch? What to watch?

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Those who can look with delight or any degree of pleasure upon the sins of others are not holy. We know of some, who will not themselves perpetrate an unseemly jest, yet, if another does so, and there is a laugh excited upon some not over-decent remark, they laugh, and thus give sanction to the impropriety. If there is a low song sung in their hearing, which others applaud, though they cannot quite go the length of joining in the plaudits, still they secretly enjoy it; they betray a sort of gratification that they cannot disguise; they confess to a gusto that admires the wit while it cannot endorse the sentiment.

They are glad the minister was not there; they are glad to think the deacon did not happen to see them just at that moment; yet still, if there could be a law established to make the thing pretty respectable, they would not mind.

Some of you know people who fall into this snare. There are professing Christians who go where you at one time could not go; but, seeing that they do it, you go too, and there you see others engaged in sin, and it becomes respectable because you give it countenance. There are many things, in this world, that would be execrated if it were not that Christian men go to them, and the ungodly men say, “Well, if it is not righteous, there is not much harm in it, after all; it is innocent enough if we keep within bounds.”

Mind! mind! mind, professor, if thine heart begins to suck in the sweets of another man’s sin, it is unsound in the sight of God; if thou canst even wink at another man’s lust, depend upon it that thou wilt soon shut thine eye on thine own, for we are always more severe with other men than we are’ with ourselves. There must be an absence of the vital principle of godliness when we can become partakers of other men’s sins by applauding or joining with them in the approval of them.

Let us examine ourselves scrupulously, then, whether we be among those who have no evidences of that holiness without which no man can see God. But, beloved, we hope better things of you, and things which accompany salvation. If you and I, as in the sight of God, feel that we would be holy if we could, that there is not a sin we wish to spare, that we would be like Jesus,—O that we could!—that we would sooner suffer affliction than ever run into sin, and displease our God; if our heart be really right in God’s statutes, then, despite all the imperfections we bemoan, we have holiness, wherein we may rejoice.

Charles Spurgeon

 

This is an excerpt from “Holiness Demanded,” a sermon preached in 1862 at the Met Tab in London.

Nov 11
Love0

Is Your Marriage (Or Other Relationships) A Place Of Trust?

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Are you building relationships of trust? Take time to look at yourself, your marriage and other relationships in the mirror of these questions.

A TRUST QUESTIONNAIRE

1) Is there more unity, understanding, and love in your marriage now than there has ever been?
2) Do you both do what you promise in the time that you have promised?
3) Are you attentive to what your spouse sees as important?
4) Do you make excuses for failures to do what you’ve promised, or are you ready to confess?
5) Do you listen well to your spouse and act on what you’ve heard?
6) Do you follow through with mutually agreed-upon plans?
7) Do you work together on planning and scheduling priorities, or do you demand that the other do it your way?
8) Do you share with your spouse your thoughts, desires, hopes, dreams, and concerns, or is it easier for you to be quiet or to share with someone else?
9) Is there any evidence that you’ve withdrawn from the other in protective distance?
10) Would your spouse say that you’re good for your word and faithful to your promises?
11) Do you carry wrongs around with you, or do you trust one another to confront and confess?
12) Do you ever wonder what the other is doing when not with you?
13) Are you conscious of editing your words and withholding your feelings because you can’t trust your spouse to deal with them properly?
14) Is your marriage partner the best friend in your life or has your dream of this kind of companionship evaporated?
15) Is your sexual relationship mutually satisfying, or is it hard for you to give yourself physically to your spouse?
16) Do you say things to other people about your spouse that you’ve not communicated to him or her?
17) Do you look forward to sharing times together, and when you have these times are they peaceful and enjoyable?
18) Are there problems between you that remain unsolved because you don’t have the bond of trust necessary to work together on a solution?
19) Are you comfortable with the vulnerability that a good marriage involves?
20) Do you ever wonder if you made a mistake in marrying the person who is your spouse?
21) Do you ever fear that you’re being manipulated or taken advantage of in any way?
22) Do you ever wonder if your spouse cares for him- or herself more than for you?

So, look over your answers. What do you think? Is trust solid in your marriage? Is it growing in your other relationships? As you commit yourself to build a sturdy bond of trust, remember you don’t do that work alone or in your own strength. The One, who defines what trust is and does, is with you and offers you every grace you need to build relationships that picture his grace and point to his glory.

 

This post was written by Paul Tripp and can be found on his blog, here.

Nov 11
Love0

What Would She Say?

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Written by Chad P.

With everything going on around us it is easy to lose sight of the goal, to be distracted by the pressing, and to trade the precious in your life for something less than permanent. Not having confidence in our ability to evaluate ourselves, I want to ask your wives. What do you think they would say?

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If you return home every night to your family you are immediately more faithful than a good percentage of people in this country, but that is not our standard. We are told to love our wives as Christ loved the Church (Ephesians 5:23;28). So just making it home is not the goal. When you get home are you “still working”? Are you able to leave your job at the garage door? Do you long for your “man cave” or to spend time with your family? What would your wife say?

All of us have THE LIST. You know the one… That list of things to get done. If you are even moderately successful at getting through your list, you are doing better than me. It really doesn’t matter if it is yours, your wife’s list for you, or your boss’s. the issue is that it is there. There is always something competing for our time and there will never be enough time. So what’s getting your attention? Loving your wife as Christ loved/s His Church is an enormous task. It will require us to pay attention, which is probably one of the reasons we are told to “fix our eyes on Jesus Christ” (Hebrews 12:2). Are we focused on Christ by knowing and loving our families or are we buried in our iPhones and fixated on football? What would your wife say?

Do you remember when she walked that aisle towards you? When those doors were opened and there she was? Do you remember the feeling when you said “I do”? No one had to convince you she was precious… I’m now a few years into marriage. I am no expert, but I am past those first steps. We are to the “warts and all” part, the “for better or for worse” stuff. I definitely know my wife much better today than I did when she first came through those doors. But knowing the “not polished parts” and going though the difficulties has only made her more precious. That being said, I can be distracted by the weeds in my grass (stop judging me for my less than perfect lawn). The Thunder game (even in December against the Bobcats) can suck an entire evening of my attention. And then there is always something hilarious on Twitter begging for a response (@DeathStarPR gets me every time with stuff like this).

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I’m telling you what my wife would say… She would tell you, “Yes, Chad thinks I am precious, but he often forgets”. What would your wife say? Proverbs 5:28 says, “Let your fountain be blessed, and rejoice in the wife of your youth…”

 

Nov 01
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Just The Facts (Pt.1)

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Written by Pastor Chad “Kicker” Kositzky

Do you remember the show Dragnet? There was of course, the required mystery. And each show would end with a tidy bow – the criminal being caught and the police being praised. In the middle of the story was the famous phrase, “Just the facts, Ma’am.” While the show made fine entertainment, the phrase has lived in pop culture ever since. Unfortunately, most people don’t want the facts. Today, most people want happy thoughts, popular opinions, and pats on the back. But when talking about our families we need to hear the truth. We need the facts if we are going to figure out what to do.

The Lord has given parents the primary responsibility for bringing up their children in the discipline and instruction of Lord. The Heritage Student Ministry does not, in any way, want to replace your God given responsibility and authority. In fact, we will continuously challenge students to understand the importance of honoring their father and mother in the Lord. We desire to link arms with parents, to come alongside parents and echo, Lord willing, what is being taught at home.  We do believe, and have seen time and time again, God use leaders and the community of believers in the local church to greatly impact students for the kingdom.  Surrounding teenagers with godly influences is as important now as it has ever been.

Never before in America have teenagers been at such a crucial life juncture. They must choose between a lifestyle of hedonism or responsibility. Since the 1960’s students have increasingly chosen the path of irresponsibility.  In response, adults and society at large appears to continue to lower expectations for those 13-19 years of age.   Sadly, I’m afraid the church has all too often lowered the bar and, at times, even watered down the Gospel message and call of Christ to make it more palatable to teenagers.Sadly, I’m afraid the church has all too often lowered the bar and, at times, even watered down the Gospel message and call of Christ to make it more palatable to teenagers.

A closer look at the nature of Student Ministry in general led us to some startling conclusions. George Barna asserts, “We discovered fairly strong correlations between understanding how to use the Bible for life decision-making with becoming a born-again Christian during the younger years, having an active spiritual life as characterized by consistent prayer, Bible reading and church attendance, and possessing a biblical worldview.”  Barna added,

“Unfortunately, less than one out of every ten churched teenagers has a biblical worldview. In other words, the result of their involvement at a church is that they can recite some religious facts, they made some friends, and they had fun.  That’s wonderful, but we also find that most of them have neither accepted Christ as their Savior nor altered the basis on which they make their moral and ethical decisions in life.  For most teenagers who have spent years attending church activities their faith is not integrated into who they are and how they live. Most of the young people who claim they developed an understanding of the Bible that enables them to make decisions based on biblical principles show no evidence of using that understanding in relation to the core beliefs and lifestyle choices that we studied.“

In light of this information we have to step back and evaluate the common practices of most American youth groups. The typical church youth group places great emphasis on getting young people to come to activities. In order to get them to come to activities, excitement and fun become the main drawing points. The idea is, “if we can just get them to come, then we can interest them in the things of the Lord”.  While this is common practice and appears pragmatic, reality is much different. This philosophy fails to produce lasting results and most importantly, it’s unbiblical.

So those are the facts. We don’t have to like them, but we will have to deal with them. The structure and strategy of any ministry to teens needs to take these facts into consideration. Part two looks to how we address these issues and why it matters.

Nov 01
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Just The Facts (Pt.2)

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Written by Pastor Chad “Kicker” Kositzky

You may be saying, “Those are some ugly facts”… Our hope is for the truth of the situation to drive all of us to prayer for teenagers as they struggle to grow up. It is a shame most Student Ministries have chosen a path of entertainment to address these facts. My goal is to be clear about the heartbeat of this ministry and the course we are charting.

Throughout Scripture we see an emphasis on the Church’s need to “equip the saints for the work of ministry”(Eph. 4:12).  Nowhere in Scripture do we see an effort to draw as many people as possible with fun and games while adding a light Gospel message hoping that some might come to know Christ.  Time after time crowds gathered around Jesus, but as He spoke and called them to deny themselves and take up their cross and follow Him, the crowds would disperse.  Many would head on down the dusty roads looking for someone or something else to follow that would ask less of them.  In the flesh the Gospel message can seem ridiculous and even harsh(1 Cor. 1:18), but as the Spirit of God uses the Word of God to soften hearts and opens eyes to see God’s amazing love and grace displayed on the cross, that same message truly becomes Good News!

There are two options… We can lower the bar and keep everything light so everyone who shows up will feel comfortable and be at the same level, or we can raise the bar and challenge everyone to truly surrender, deny themselves, take up their cross and follow Jesus.  We trust Jesus wants us to love and challenge the people we are charged with shepherding.  This is why the Heritage Student Ministry is committed to teaching the Word of God and challenging students to live it out.  We have made a concerted effort to prayerfully and Biblically evaluate everything we do. We are constantly asking not just What CAN we do? but rather, What SHOULD we do? It’s easy to fill up a calendar with events. Busy is easy. Effective is difficult. We want to do everything possible to sow seeds, till the soil, and be prepared to reap a harvest of young people that will follow the Lord for the rest of their lives.

This philosophy of ministry forces us to emphasize biblical teaching, serving, discipleship, worship, and true Biblical fellowship. We do not emphasize events, entertainment and fun.  Don’t get me wrong, we have a blast together, but it’s primarily as we serve others and live life together in a covenant community.  Our fun is based on more than a trip to Six Flags or summer camp on the beach. Our fun happens as our students sing songs, share the Word and their testimonies and give piggy-back rides to children in an apartment complex.  Our students have a blast as they step into the role of primary care-giver for children with disabilities each summer at Camp Barnabas.  Rather than looking for and scheduling fun, we pursue opportunities to grow and serve and be stretched.  It’s in those moments where we become more aware our own selfishness and need for a Savior. The Lord uses those experiences to increase our faith, deepen our friendships, and experience true joy.

– We choose to pattern our efforts after those of the apostles to the early church:

3 For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. 4 On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. 5 You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness. 6 We were not looking for praise from men, not from you or anyone else.

As apostles of Christ we could have been a burden to you, 7 but we were gentle among you, like a mother caring for her little children. 8 We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well,because you had become so dear to us.  (1 Thes. 2:3-8)

Oct 31
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Women’s Retreat 2013

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Refresh My Heart…… A Journey of Hope

Heritage Baptist Women’s Retreat 2013

May 3-4, 2013

“Now may the God of hope fill you with all the joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit”

  Romans 15:13

“Refresh My Heart Women’s Retreat 2013” has been planned and designed to be a time a rest, encouragement, relaxation, fellowship and growth.  We know everyone’s day to day lives are busy and full!  This retreat will give you time to slow down, hear what the Word has to say about relying on Jesus and build relationships.  Godly relationships are so important for our everyday lives, yet, they seem to be one of the areas we don’t make time for.  This retreat will be an excellent opportunity to foster those Godly relationships and make new ones.  Also, because this is a multi-generational retreat, there will be opportunities to learn from other women who have been right where you are now.  This is a wonderful setting to expand friendships within the church family!

The DETAILS

The SPEAKER

The LOCATION

 

The “Refresh My Heart Women’s Retreat 2013” is for all women, college age to senior adult.  We are bringing in an excellent speaker, Tara Barthel, and she is going to speak on the topic “Fear Not”.  The retreat topic will apply to all women, and many different seasons of life.  We all desire to strengthen our relationship with Christ and learn to depend on Him fully.  The goal for our 2013 women’s retreat is to strengthen relationships, build new relationships and, most importantly, grow closer to the Lord.

Our prayer is for you to plan on being a part.

Oct 31
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The Details

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Topic:

Fear Not: Finding God’s Comfort for My Fearful Soul 

Peace and rest are great concepts in the abstract—biblical, Christ-centered, even pleasant and healthy. But if we are honest, most Christian women do not experience much peace in their day-to-day lives. We often are rushed, stressed, and anxious. God’s Word says He loves us and will provide for us, but we live as though we have to take care of everything ourselves. Our bodies are tense, our hearts are restless, and deep down we are exhausted by our worries. But it doesn’t have to be this way. Jesus understands that we are weary and burdened and He calls us to find rest for our souls in Him (Matthew 11:28-30). Join us and see how common your fears are—you are not alone! Be encouraged by biblical and practical ways to experience God’s rest even in the busyness of your life. Jesus really does give you His peace (John 14:27). God truly invites you to cast all your anxieties on Him (1 Peter 5:7) and to find comfort for your soul (Psalm 94:19).

What to Expect:

Encouraging worship

Relaxing environment

Time to hear from God

Refreshing our hearts

Building new friendships and strengthening old ones

 

Who This Is For:

Women of ALL ages!!

College to Senior Adults

 

When:

May 3-4, 2013

~Retreat begins at 7pm Friday night, but you may check into the hotel anytime after 3 to begin your weekend early.  (Dinner is not provided.)

Cost and Payment Information

$85 Registration Deadline: March 31

~After this date, we can not guarantee availability.

Retreat Cost of $85 Includes:

Double Queen bed suite with Queen pull-out couch

Breakfast at hotel Saturday morning

Retreat Materials

Refresh My Heart 2013 t-shirt

Payment Options:

~ Pay by check written to Heritage Baptist Church with “Women’s Retreat” in memo line

~ Down payment of $50 is due at the time of registration.  The balance ($35) must be paid in full by March 31.

Scholarships:

We do not want finances to be an obstacle for any woman to attend “Refresh My Heart…A Journey of Hope”.  If you would like scholarship information, please Email Judy Dancy or contact her at the Church.

~ If you would like to make a donation to provide scholarships for others to attend, you can make an additional contribution with your registration payment.

 

What to Bring:

Comfortable, casual clothes

Bible

Notebook and/or journal

Money for lunch Saturday (We will provide a list of local restaurants.)

~Indoor pool and workout facility available

Retreat HOME

The SPEAKER

The LOCATION

Oct 31
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The Location

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Where:

Embassy Suites Hotel Norman

2501 Conference Drive

Norman, OK 73069

Embassy Suites Norman – Hotel & Conference Center provides spacious two-room suites along with two Presidential Suites. Our hotel features separate bedrooms and living areas ensure that you’ll have plenty of space to relax, dine or catch up on your work while in Norman, OK. Stay connected with high-speed wireless internet access, or enjoy a movie on the plasma screen TVs. Guests of this Norman, OK hotel are invited to enjoy the comprehensive range of hotel amenities, including an inviting indoor pool and whirlpool, a modern fitness center, and a cozy lounge. Guests will also enjoy the bright and airy atrium-style lobby of this hotel.

Wake up to a delicious cooked-to-order breakfast, and end your busy day with the nightly Manager’s Reception*. For additional dining needs, try the North Park Grill restaurant. This hotel and conference center is wonderfully equipped to take care of all of your business meeting needs. With over 50,000 sq. ft. of meeting space, 20 different meeting rooms of varying sizes and a 28,000 sq. ft. ballroom, you can rest assured that our Embassy Suites Norman, OK hotel has the facilities you need whether you’re planning a business meeting or an unforgettable special event. In addition to this, business travelers can also enjoy an on-site complimentary 24/7 Embassy Business Center.

Retreat HOME

The DETAILS

The SPEAKER

Oct 31
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The Speaker

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Tara Barthel  

Tara Klena Barthel formerly served as the Director of the Institute for Christian Conciliation, a division of Peacemaker Ministries. As such, she oversaw the delivery of all conciliation services and advanced conciliator training. Currently, she serves her family as a homemaker while regularly mediating, writing, and speaking at conferences and retreats.

Prior to moving to Billings, Montana to join the staff of Peacemaker Ministries, she worked as an attorney and business consultant in Chicago. Tara earned her law degree and M.B.A. from the University of Illinois Urbana-Champaign, and her B.A. in psychology from Augustana College (Illinois). Baker Books published Tara’s first two books: Peacemaking Women—Biblical Hope for Resolving Conflict and Redeeming Church Conflicts, and Peacemaker Ministries released her video series: The Peacemaking Church Women’s Study—Living the Gospel in Relationships. Tara also serves as an Adjunct Instructor and Certified Christian Conciliator™ with Peacemaker Ministries, and a consultant to businesses and Christian ministries.

Tara has served on three short-term missions projects (Estonia, Slovenija, and Outer Mongolia) and she enjoys SCUBA diving with her husband, Frederick. Tara, Fred, and their daughters Sophia and Ella are members of Rocky Mountain Community Church (PCA) where Fred serves as a deacon.

More information on the teaching ministry of Tara Barthel can be found on her site.

Retreat Home

The DETAILS

The LOCATION

Oct 29
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“Fear Not, Little Flock”: The King’s Promise that Presidents Can’t Match

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If our hopes indicate what we value most—what keeps us going, then our fears reveal the same in reverse. What do we need (or think we need) so much that we would be unable to go without it? And what do we believe in so much that if it doesn’t come through for us we’re totally disillusioned?

Even the most casual observer of these final days in the countdown to the general election is aware of the enormous largess being spent on fear. Tragically, some of the most extreme examples of fear-mongering hail from churches, on the left and the right. Earlier in the campaign, some evangelicals expressed alarm that a Mormon might become the high priest of the nation’s soul, while reviving the rumor that Barack Obama is a Muslim. (“After all, he’s not quite like us, is he?”) Yet many conservatives now think that Mitt Romney is just right for the job. In fact, maybe we’ve been too hard on Mormonism. It’s a God-fearing faith of family values. Isn’t that what matters most?

Let’s face it: Mr. Romney belongs to a religious community that officially rejects the Christian creed and Mr. Obama is a member of a liberal Protestant denomination that has largely abandoned it. Since George Washington we’ve been electing presidents with dubious confessional credentials, including a string of deists, Unitarians, and agnostics who nevertheless invoked the Unknown God for the American cause. The real question is not whether Americans generally will elect a non-Christian, but whether churches will redefine Christianity as a surrogate of civil religion. Judging at least by public profession, our next president will once again not be an orthodox Christian. That’s not a tragedy. The real tragedy is quasi-apocalyptic and eschatological claims that are made in churches on the left and the right that create a cycle of false hopes and false fears. The official name for this is idolatry. Who is Lord, Christ or Caesar? Churches and Christian leaders often send mixed signals on that one, especially at election time.

Responsibility versus Fear

Now, there is fear and there is responsible concern. Christians are called to be faithful in caring about and acting for their neighbors’ welfare. Our temporal good is wrapped up in the common good of our nation. We are right to be concerned about the value of human life and marriage, as well as “justice for all,” including our weaker and less privileged neighbors. We are faced with complex crises, foreign and domestic. Some wonder if they’ll ever find employment. Others fear that the economy will hit yet another, perhaps more catastrophic, dip. While the Arab Spring has become a scorching Islamist summer and dictatorships are replaced in some cases with jihadist sects, tensions continue to build between Israel and Iran. North Korea continues its threats, relations with China grow increasingly strained, and many feel a sense of vertigo about the future role of the U. S. in the world. These are not unimportant matters; they demand our attention.

Yet all of these anxieties get whipped up into a virtual frenzy at election time. It’s easy for opinions and strategies—even deeply-held political convictions—to morph into deified ideologies. Unrealistic hopes typically end in disillusionment and cynicism, if not something worse.

 

This post was written by Michael Horton and can be found here.

Oct 29
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Kill Anger Before It Kills You or Your Marriage

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In marriage, anger rivals lust as a killer. My guess is that anger is a worse enemy than lust. It also destroys other kinds of camaraderie. Some people have more anger than they think, because it has disguises. When willpower hinders rage, anger smolders beneath the surface, and the teeth of the soul grind with frustration. It can come out in tears that look more like hurt. But the heart has learned that this may be the only way to hurt back. It may come out as silence because we have resolved not to fight. It may show up in picky criticism and relentless correction. It may strike out at persons that have nothing to do with its origin. It will often feel warranted by the wrongness of the cause. After all, Jesus got angry (Mark 3:5), and Paul says, “Be angry and do not sin” (Ephesians 4:26).

 However, good anger among fallen people is rare. That’s why James says, “Be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (James 1:19-20). And Paul says, “Men should pray, lifting holy hands without anger or quarreling” (1 Timothy 2:8). “Let all bitterness and wrath and angerand clamor and slander be put away from you” (Ephesians 4:31).

Therefore, one of the greatest battles of life is the battle to “put away anger,” not just control its expressions. To help you fight this battle, here are nine biblical weapons.

1. Ponder the rights of Christ to be angry, but how he endured the cross, as an example of long-suffering.

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. (1 Peter 2:21)

2. Ponder how much you have been forgiven, and how much mercy you have been shown.

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (Ephesians 4:32)

3. Ponder your own sinfulness and take the beam out of your own eye.

Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, “Let me take the speck out of your eye,” when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (Matthew 7:3-5)

4. Think about how you do not want to give place to the devil, because harbored anger is the one thing the Bible explicitly says opens a door and invites him in.

Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil. (Ephesians 4:26-27)

5. Ponder the folly of your own self-immolation, that is, numerous detrimental effects of anger to the one who is angry – some spiritual, some mental, some physical, and some relational.

Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones. (Proverbs 3:7-8)

6. Confess your sin of anger to some trusted friend as well and as possible with the offender. This is a great healing act.

Therefore, confess your sins to one another and pray for one another, that you may be healed. (James 5:16)

7. Let your anger be the key to unlock the dungeons of pride and self-pity in your heart and replace them with love.

Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. (1 Corinthians 13:4-7)

8. Remember that God is going to work it all for your good as you trust in his future grace. Your offender is even doing you good, if you will respond with love.

And we know that for those who love God all things work together for good, for those who are called according to his purpose. (Romans 8:28)

Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. (James 1:2-4)

9. Remember that God will vindicate your just cause and settle all accounts better than you could. Either your offender will pay in hell, or Christ has paid for him. Your payback would be double jeopardy or an offence to the cross.

Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” (Romans 12:19)

When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting [his cause] to him who judges justly. (1 Peter 2:23)

Fighting for joy and love with you,

Pastor John

©2012 Desiring God Foundation. Used by Permission. 

 

Oct 29
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Sex, God, and the Gospel

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A life-with-porn versus a life-without-porn is a poor choice. If you set it up in these terms then you won’t produce lasting change. We need to set it up (as it truly is) as a choice between life-with-porn versus life-with-God. We need to show how God always offers more than porn.

This begins with exposing the lie of porn. We sin because we have “exchanged the truth of God for a lie” (Rom. 1:23-25). Porn is no different. Porn makes false promises.

For some porn offers respect: a fantasy world in which I’m potent or admired by others. For others porn offers intimacy: substitute relationships without the risks. For others it offers escape: when life is daunting or boring we turn to porn for quick satisfaction. For some porn may offer revenge: a way of getting back at our spouse who hasn’t delivered the sex we want or at God who hasn’t delivered the life we want.

But it’s all lies. Porn is a performance—carefully cut and edited to create the illusion of power or pleasure. We need to look beyond the frame of the camera. Porn sex is never real sex. It distorts our expectations of relationships, marriage, and sex.

And porn never delivers. It’s a cheap fantasy that only leaves us wanting more. People move from softcore to hardcore looking for what porn cannot deliver until they’re enslaved.

We need to expose these lies. Then we need to show how God promises more.

If porn offers respect, then the good news is that you don’t need to be controlled by the opinion of others. Compare those whose approval you want with God. Who matters most? Whose affirmation really counts?

If porn offers risk-free intimacy, then the good news is that God is in control. Relationships are risky, but God promises to care for those who trust him. He may not provide a spouse, but he will provide himself—a chance to know the Creator.

If porn offers escape from the pressures of life, then the good news is that God is in control. The Bible describes God as a “rock” and “refuge” to his people (Ps. 18:1-3). “Cast all your anxiety on him because he cares for you” (1 Pet. 5:7).

If porn offers you escape from the boredom of life, then the good news is that God is the source of true and lasting joy. Of course, porn is immediate, quick, easy. But its pleasures are short-lived and empty. We’re always left wanting more.

If porn offers revenge, then the good news is that God is gracious. We think we’re not getting what we deserve—from our spouse or from God. In fact, we’re getting far more than the judgment we deserve. God welcomes us into his family. Thinking of yourself as a son or daughter of God will set you free from resentment and bitterness.

At its root porn is about worship. I want to be worshiped. I can click between women, all of whom offer themselves to me. Or I can think of myself as the stud sending women into an ecstasy of desire. Or I can think of myself as the romantic heroine, relentlessly pursued by my admirer. I enter a world in which people worship me.

Freedom begins when I stop trying to be at the center and let God be at the center. It begins when I stop serving myself and start loving other people.

Talk About Good News

At the moment biblical sexual ethics seem like bad news in our culture. I believe the day is coming when people will again want to hear what the Bible has to say about sex. Sex is everywhere and everything in our culture. As a result it’s losing value. The Bible’s restrictions on sex are like the banks that constrain the Niagara River so that it gushes forth in the Niagara Falls. Remove those restrictions and you’re left with something more like the Mississippi Delta—wide, shallow, and muddy. A biblical approach to sex is good news for married people.

A biblical approach to sex is also good news for single people. Sex has become a substitute god in our culture. It is the source to which we look for meaning, fulfillment, value, identity. People feel lost without it. They feel worthless unless they have the admiration of a lover. It’s their savior. But it’s a poor savior. When we find sex, we feel loved, potent, justified in the moment. But it doesn’t last. Sex is not God, and we’re left empty, wanting more. And then when we don’t measure up, failed sex leaves us crushed.

Consider the approach of Jesus with the woman at the well in John 4. He knows she had five husbands and the man she is now with is not her husband. He could have told her to stop her sexual sin. Instead, he offers her living water. She has been looking for meaning, satisfaction, identity in sexual intimacy and not finding it. The math tells the story: five husbands plus one. She has made sex her savior, and it has not delivered. Jesus gives her good news by offering meaning, satisfaction, identity in himself. He offers true satisfaction (“living water”) and lasting satisfaction (“welling up to eternal life”). Legalism says, “You should not move from man to man, and you should not use porn.” The gospel says, “You need not move from man to man, and you need not use porn, because Jesus offers something bigger and better—he offers living water.”

“This is a profound mystery, but I am talking about Christ and the church” (Eph. 5:32). So says Paul after talking about marriage. We’re talking about marriage and sex, but it turns out we’re talking about Christ and his bride. God gave us sexuality to help understand his covenant love. The passions we feel around sex point to God’s passionate, jealous love for his people. Every conversation about sex is really a conversation about Christ who “loved the church and gave himself up for her to make her holy” (Eph. 5:25-26).

Let’s talk about sex. Our message is good news.

 

This excerpt is adapted from the new e-book, Porn-Free Church: Raising Up Gospel Communities to Destroy Secret Sins (Covenant Eyes, 2012). Download it for free here.

Tim Chester is a church planter with The Crowded House in Sheffield, UK, and co-director ofThe Porterbrook Network, which seeks to train people for church planting. He’s the author of more than a dozen books including The Message of Prayer, Good News to the Poor, You Can Change, and Total Church, co-written with Steve Timmis. Tim blogs here.

Oct 29
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Answering Skeptics Without a Word

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The late Christopher Hitchens was fond of saying that “religion poisons everything,” and, in a sense, this may be true. The God-given religious impulse can be twisted into a destructive force.

But Hitchens didn’t mean that religion—an inherently good thing—can be twisted into a monstrous evil, but that religion, by its very nature, is a monstrous evil. And unlike some critics of faith, Hitchens was consistent, training his rhetorical fire even on Jesus of Nazareth. If Jesus could heal a blind person he happened to meet, then why not heal blindness? What was so wonderful about his casting out devils, so that the devils would enter a herd of pigs instead? That seemed sinister, more like black magic.

Jesus, Hitchens seemed to be saying, was nothing special, perhaps a mere conjurer, certainly not the God-Man who came to deliver us from our sins. Christian faith, Hitchens maintained, has opened a Pandora’s Box of ill on the world.

The Challenge

Challenges from the New Atheists, such as the late Christopher Hitchens, can seem daunting. Far too many of us are intimidated by their in-your-face approach. We fret that they’ll bowl us over or present an unanswerable objection. We think they’ll make us—or worse, our faith—look foolish.

I’ll be the first to stand up for the need for intellectual rigor and biblical faithfulness to answer the objections of skeptics. Jesus told us to love God with our minds, and Peter prepared us to give a credible answer for the hope within us. The particular approach we take, however, will look different depending upon our particular personality and calling.

As the Word teaches us, the Spirit distributes different gifts in the church. Some Christians may be called and equipped to defend the faith publicly. Others, however, demonstrate that faith through a variety of ministries aimed at those in physical need.

Changed Lives

A church where I previously served on staff has a marvelous commitment to global missions. But the senior pastor often said that he suspected that the church’s most significant ministry, from God’s perspective, might well be its service to those with developmental disabilities and their over-stressed parents. It’s hard to disagree.

Ministries aimed at life change—especially mercy ministries—put flesh and blood on the arguments of able Christian apologists. They fulfill Jesus’ command in Matthew 5:16: “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Something about Christ’s body visibly manifesting divine life leads onlookers to lift their eyes above the horizon in search of its source.

What an opportunity, and what a profound need. At this moment when, for instance, Harvard Divinity professor Karen King casts aspersions upon Jesus’ deity with her Mrs. Messiah papyrus and scoffers sing their Ode to Skepticism, Jesus continues to advance his kingdom. And how humbling to think that we followers of Christ, in our feeble attempts to love God and serve others, are in fact the means by which divine love touches the world.

 

This post was written by Chris Castaldo  who serves as director of the Ministry of Gospel Renewal for the Billy Graham Center at Wheaton College. He is the author of Holy Ground: Walking with Jesus as a Former Catholic and a main contributor to Journeys of Faith: Evangelicalism, Eastern Orthodoxy, Catholicism, Anglicanism. He blogs at www.chriscastaldo.com. The original article can be found here.

Oct 29
Love0

Boys, Bragging, and Brides

By Uncategorized

Men like to brag, but why don’t they brag about their wives more?

What might be wrong with this message?

I’ve heard men brag about sports they play or sports they watch. I’ve heard them praise the teams they love. They praise cars and scars. Sometimes they even boast about the girl they’re dating. But when it comes to their wives I notice a strange silence.

I don’t doubt that most Christian men sincerely value their wives, and esteem them deeply. I hope so. But the struggle Christians (in general) face daily, whether we realize it or not, is this: to praise what we prize most. For some reason we spend a lot of time in many small conversations praising what we prize little. We have a thousand micro-interactions, praising movies and music, TV shows and parks, weather and games, youtube videos and books. We “like” many things on Facebook. These little conversations accumulate to the point of dominating most of our time and energy.

But if someone asked us, What do you value supremely? We would say, without hesitation, “Jesus Christ.” So why don’t we spend much time spontaneously recommending and praising Him to others?  Why don’t we brag about Him?

This is one of ways you know that you are a sinner: when you fail to brag about what is supremely worth bragging about in the universe.

Most Christian men value their wives as their supreme earthly blessing. Right after Jesus Christ, husbands love their wives most, and rightly so. That’s why they married them. But the problem is similar—in my experience, husbands rarely brag about their wives.

There are many reasons for this, but there are two main roots. The first is lack of intentionality.  Christians must live, speak, and act intentionally for the glory of Christ and the honor of marriage, or they will stay in the rut of the world. The second root is: taking their wives for granted. Christians do the same with God all the time. We tend to assumethat Christ is the supreme value, so we don’t talk about Him too much. Likewise, husbands get together and assume that everyone loves, cherishes, and prizes their wife. So they skip talking about that and focus on the “exciting” events at work.

You praise what you love. And you don’t just direct it to the object of your love. The wife in the Song of Songs gives a good example of this. The “Others” ask her, “What is your beloved more than another beloved, O most beautiful among women? What is your beloved more than another beloved, that you thus adjure us?” (5:9).

She brags hard, My beloved is radiant and ruddy, distinguished among ten thousand. His head is the finest gold; his locks are wavy, black as a raven. His eyes are like doves beside streams of water, bathed in milk, sitting beside a full pool. His cheeks are like beds of spices, mounds of sweet-smelling herbs. His lips are lilies, dripping liquid myrrh. His arms are rods of gold, set with jewels. His body is polished ivory, bedecked with sapphires. His legs are alabaster columns, set on bases of gold. His appearance is like Lebanon, choice as the cedars. His mouth is most sweet, and he is altogether desirable. This is my beloved and this is my friend, O daughters of Jerusalem. (Song 5:10-16)

The husband also brags a bit.

As a lily among brambles, so is my love among the young women (Songs 2:2).

My dove, my perfect one, is the only one, the only one of her mother, pure to her who bore her. The young women saw her and called her blessed; the queens and concubines also, and they praised her. “Who is this who looks down like the dawn, beautiful as the moon, bright as the sun, awesome as an army with banners?” (Songs 6:9-10)

When is the last time you spoke words like that to others about your spouse? I’m speaking to men here, but the example of the wife in the Song is striking. She waxes eloquent about his body to this group of people.  She doesn’t just say, “He’s a hunk”; she elaborates. May God give us the grace to be husbands who are praiseworthy like this, both physically and spiritually, and who lead by praiseworthy praise.

There is a time for everything, including bragging about your wife. My prayer is that God would grant us wisdom as we seek to deliberately acclaim what we admire most both on earth and in heaven.

 

This post was written by Andrew Case and originally posted here.

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