WHAT IS TRUE CONVERSION?

We live in a culture where a majority of Americans make some kind of a faith commitment.  Indeed, many Americans call themselves Christians.  It is in this context that Stephen Smallman answers the question, What is True Conversion?

Smallman’s work is somewhat autobiographical as he recounts his conversion experience.  He notes the impulse to “reform myself so that I would feel better about my relationship to God.”  His transparency proves helpful at the outset as most people have struggled with a similar experience.  However, the author admits that he discovered he had no power in and of himself to change.  He learned of his powerlessness before a holy and omnipotent God.

The author takes time to carefully develop the work of the Holy Spirit in the life of the unconverted.  Each one of God’s elect is effectually drawn by the Holy Spirit in an irresistible and compelling way.  It is the Holy Spirit who carries out the unique purpose of God.  “He comes to us while we are spiritually dead, ignorant, indifferent, lost, blind, sinners, and he gives us a heart for God that did not exist before.  When the call comes, we have ears to hear because of the sanctifying work of the Spirit.”

Smallman rightly distinguishes conversion (which involves human response) and regeneration (which is the sovereign work of God in the hearts of people).  We must be born again – we must be regenerated.  When Jesus tells Nicodemus that he “must be born again” (John 3:5-7) he does not issue a command.  Rather  he “makes a statement of what God must do in our hearts if we are to enter God’s kingdom.”

Smallman utilizes the excellent definition of conversion in the Westminster Shorter Catechism: “True conversion is embracing Jesus Christ as he is freely offered to us in the gospel.” While he stresses God’s exclusive role in regeneration, he also rightly emphases the human role at the point of conversion, namely, sinners must believe/embrace Jesus in order to be saved.  Again, the role of the Spirit is essential.  Smallman writes, “The gospel message is only a string of words until the Spirit applies it to the heart.”

The author emphases the role of repentance and the vital role it plays in true conversion.  “Conversion is rightly defined as a turning to a new direction … repentance is understood as a turning from sin in order to turn to Christ.”  This stress on repentance is necessary in this discussion – for without repentance one has not experience true saving faith.

Finally, Smallman points out that when one is truly converted life change takes place.  “Conversion assumes turning to walk on a new path.”  True conversion does not result in lawlessness.  Rather, true conversion results in bearing fruit to the glory of God (John 15:8).

What is True Conversion? is a necessary resource that should be fully utilized in the local church.  Smallman includes helpful study questions at the end of each section that can and should be utilized in small groups.

5 stars

What Can a 508-Year Old Man Teach Us?

July 10, 2017 marks the 508th birthday of John Calvin.  But the streamers and balloons are nowhere to be found.  Simply put, we live in a day that is so wrapped up in technology and new inventions that we tend to forget the lessons of the past, especially the lessons of dead guy.

Calvin’s life was a pilgrimage that was characterized by God’s providential grace.  It was God’s providential grace that led him from place to place, equipping him for a lifetime of ministry.  It was God’s providential grace that sustained him during his period of exile and sheltered him through the storm.  It was God’s providential grace that empowered him to write and preach and shepherd the people of God for the glory of God.  It was God’s providential grace that brought Calvin “through many dangers, toils and snares.”  Indeed, it was God’s providential grace that rescued his soul from hell and seated him in the heavenly places in Christ Jesus” (Eph. 2:6).  And it was God’s providential grace that led Calvin to assume a particular posture that is best articulated in Isaiah 66:1-2.

Notice three things about the Genevan Reformer.  First, Calvin was a humble man.  C.J. Mahaney lays bare the heart of a humble man: “Humility is honestly assessing ourselves in light of God’s holiness and our sinfulness.”  And the Scriptures demand this kind of humility.  “Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1 Pet. 3:8, ESV).

Calvin was humble before his God.  He understood that he was a recipient of God’s grace (Rom. 3:24) and that he had been saved by grace alone, through faith alone, in Christ alone (Eph. 2:8-9).  Consequently, he understood that his only boast was in the cross-work of Christ (1 Cor. 2:2; Gal. 6:14).  Calvin understood the absolute contrast between the sinfulness of man and the majesty of God, what many have referred to as the Creator-creature distinction.  He writes, “Men are never duly touched and impressed with a conviction of their insignificance until they have contrasted themselves with the majesty of God.”

Calvin was humble before people.  He understood that humility is the foundation of Christian character.  The libertines of the 16th century were naming their dogs after Calvin – but Calvin remained humble despite the hatred hoisted upon him.  Calvin opines, “I have always been exceedingly delighted with the words of Chrysostom, ‘The foundation of our philosophy is humility’ and still more with those of Augustine.  If asked, ‘What are the precepts of Christianity?’ I will answer, ‘First, humility, second and third humility.”

Second, Calvin was a contrite man.  The contrite is one who is “stricken, smitten, or crushed in spirit.”  John Calvin was a man of Christ-exalting contrition.  His contrition was Christ-exalting because he knew that Christ was the One he had offended and that Christ alone could free him from his sin.  No work could forgive him, no prayer could forgive him; no priest could forgive him.

As beneficiaries of the Protestant Reformation, this is a truth we too often take for granted.  Even worse, some professing Evangelicals have begun to subtly fall under the spell of the Roman Catholic Church and either forget free grace or ignore it all together.  Perhaps it is time for a new Reformation; a radical rekindling of the precious truths that drove Calvin, Luther, Zwingli, and Knox to their knees in contrition as they celebrated the free grace that was theirs in Christ alone!

Third, Calvin trembled at God’s Word.  He revered the truth of God’s Word.  Steve Lawson adds, “Calvin stood firmly on the chief cornerstone of the Reformation – sola Scriptura, or ‘Scripture alone.’  He believed Scripture was the verbum Dei – the Word of God – and it alone should regulate church life, not popes, councils, or traditions.  Sola Scriptura identified the Bible as the sole authority of God in His church, and Calvin wholeheartedly embraced it, insisting that the Bible was the authoritative, inspired, inerrant, and infallible Word of God.”

Calvin responded to the truth of God’s Word.  He was a sinful man who had a heart that desperately sought to respond obediently to the Word of God.  To that end, he preached the Word of God faithfully with all the passion he could muster!

Calvin rejoiced in the truth of God’s Word – even difficult doctrines.  He rejoiced in difficult doctrines like predestination and conscious eternal punishment.  He rejoiced in mysterious doctrines like the Trinity and the hypostatic union.  And he rejoiced in paradoxical doctrines like the sovereignty of God and the responsibility of man.

So what can a 508 year old man teach us?

Calvin understood that people are transformed by truth

We live in an age where technique is king and pragmatism is queen.  The church has fallen prey to this vicious cycle.  We tend to do what works and invest in what brings results.  Steve Lawson writes, “The church is always looking for better methods in order to reach the world.  But God is looking for better men who will devote themselves to his biblically mandated method for advancing his kingdom, namely, preaching – and not just any kind of preaching, but expository preaching.”  In a day when preaching is being downplayed and theology is being ignored, we need to remember what Calvin understood, namely, people are transformed by truth.

Calvin understood and modeled the need for courage in times of adversity and persecution

Calvin lived in a time when Protestants were being burned at the stake because they were being transformed by the truth.  He was committed to boldly proclaiming the truth no matter what the cost.    Calvin adds, “If, while conscious of our innocence, we are deprived of our substance by the wickedness of man, we are, no doubt, humanly speaking, reduced to poverty; but in truth our riches in heaven are increased: if driven from our homes, we have a more welcome reception into the family of God; if vexed and despised, we are more firmly rooted in Christ; if stigmatized by disgrace and ignominy, we have a higher place in the kingdom of God; and if we are slain, entrance is thereby given us to eternal life.  The Lord having set such a price upon us, let us be ashamed to estimate ourselves at less than the shadowy and evanescent allurements of the present life.”

Calvin reminds us of the sinfulness of humans and the utter need for God’s grace

The flaws in Calvin himself remind us of the sinfulness of sin.  He was deeply aware of his own sin.  But he was also acutely aware of the reality of grace.  His life bears witness to this: He was simul iustus et peccator – simultaneously righteous and sinful..

Calvin reminds us what one man on a mission can accomplish in Christ’s strength

My good friend and colleague, Pastor Wayne Pickens rightly says, “God uses people to reach people.”  God used an ordinary man for an extraordinary purpose.  Or as David Hall writes, “A single man with heart aflame changed the world.”

Calvin reminds us of the sufficiency of Christ and his work on the cross for sinners

The cry of Calvin’s heart was the Lord Jesus Christ.  He constantly pointed sinners to Christ and his cross.

May the life of John Calvin serve as an inspiration to live the Christian life with vibrancy to the glory of God.  May his courage embolden each of us in the difficult days ahead.  When the days grow dark, persecutions escalate, and our freedoms begin to erode, may we remember the motto still etched in Genevan stone, “post tenebras lux,” after darkness light.  May his humility, contrition, and trembling before the Word of God mark our lives as well.  And may the contemporary pulpit be a reflection of Calvin’s pulpit; may men of God stand behind the sacred desk and faithfully deliver to unchanging truths of Scripture so that saints might be strengthened, edified, convicted, encouraged, and equipped!

Calvin agrees, “Let them edify the body of Christ.  Let them devastate Satan’s reign.  Let them pasture the sheep, kill the wolves, instruct and exhort the rebellious.  Let them bind and loose, thunder and lightning, if necessary, but let them do all according to the Word of God.”

SINNERS IN THE HANDS OF AN ANGRY GOD

Today is the anniversary of Jonathan Edwards famous sermon, Sinners in the Hands of an Angry God.  America’s greatest intellectual preached the magnificent message at Enfield on July 8, 1741 – just 269 years ago!

Edwards warns:

“There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you.”

Edwards encourages:

“And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling, and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God … To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit!  How can you rest one moment in such a condition?”

May God bring another Great Awakening to our generation as the Word of God is faithfully preached!  Oh, that our generation would be characterized by fresh repentance and fruitful service – a generation that reveres God in his transcendent majesty and holiness!

WHAT IS PROVIDENCE?

Derek W.H. Thomas answers the question, “What is Providence?” with a deep biblical knowledge and an ability to connect with a wide range of people.

He begins by citing the Westminster Shorter Catechism: “God’s works of providence are, his most holy, wise and powerful preserving and governing all his creatures and all their actions.”

Thomas emphasizes the word “all” in the confession, namely, everything from the smallest atom to a renegade army are subject to God’s providence.  He is providentially in control of every event.

The author moves to the Bible and discusses a few key stories that illustrate the truth of divine providence including the stories of Naomi and Ruth, Joseph, and Job.

Thomas summarizes three prominent views of providence including the Augustinian/Calvinistic view, the Arminian view, and the Molinistic view.  He deals with human free will and includes a helpful biblical definition of free will (a rare commodity in a culture that places a premium on so-called libertarian free will, what I refer to as the “love affair with free will).  Built into this discussion is a terrific refutation of openness theology (open theism).

Thomas proceeds to present eight biblical pieces of evidences that help bolster the case for the doctrine of divine providence.

Finally, the author answers key questions that pertain to suffering, sin, and human responsibility.

At the end of the day, the doctrine of divine providence leads Christ-followers to trust his grand plan; it enables them to place confidence in his ability to preserve and govern all things.

This volume is perhaps one of the best introductions available on the subject of providence.  It is short, lucid, biblical, and thought-provoking.  My hope is that Thomas’ work will motivate readers to consider further works on this subject as noted below:

All Things for Good – Thomas Watson

The Mystery of Providence – John Flavel

God’s Lesser Glory – Bruce A. Ware

The Invisible Hand – R.C. Sproul

HOW DO WE GLORIFY GOD?

John Hannah answers one of life’s most penetrating questions in How Do We Glorify God? He surveys the erosion of godlessness in the current post-modern climate and contrasts this condition with the solas of the Reformation: Sola Scriptura (Scripture alone), sola Christus (Christ alone), sola gratia (grace alone), sola fide (faith alone), and soli deo gloria (glory to God alone).

Dr. Hannah discusses the meaning of the glory of God by making an appeal to the first question of the Westminster Shorter Catechism: What is the chief end of man?  Hannah’s modified answer is, “God’s chief end is to be known in all his glory (which is consistent with the classic answer in the Catechism).

Additionally, the author explains the glory of God in creation.  He adds, “The purpose of life derives from God’s desire to see his own glory and behold his own beauty.  Thus it is time for Christians to be called back to the truth that the meaning of life is to be found in the glory of God alone.”

Hannah argues that the glory of God is manifest in the physical world and the creation of mankind.  And even though the creature has fallen, God is committed to the final restoration of mankind, the “ultimate re-creation of all things,” thus bring glory to God in the final analysis.

The author discusses the glory of God in salvation.  He graciously confronts the Arminian notion of synergism, the idea that sinful creatures cooperate with God at the point of salvation.  Hannah writes, “If human faith is even in the smallest sense the reason for salvation, there is a place for boasting.” Salvation is pure unmerited grace.  God chooses first and is rightly glorified.”

Finally, Dr. Hannah offers practical advice on living to the glory of God; what he calls “the making of a lifestyle.”  Followers of Christ who seek to glorify God mortify the flesh and engage in what the Puritans called, “vivification,” which include reading and studying the Word of God, prayer, public worship, fellowship with the saints, and listening to godly counsel.  Progressive sanctification  “leads to a life of fruit-bearing for Christ.”

How Do We Glorify God? is superb introduction to Reformed spirituality.  It is practical and motivating.  It is deeply biblical and should receive a wide readership in the church.

5 stars

WHAT ARE ELECTION AND PREDESTINATION?

What Are Election and Predestination? Richard Phillips tackles this thorny question with a biblical mind and precision.  Phillips begins with the doctrine of election which he describes as “the foundation on which the salvation of every believer rests: God’s own free and gracious choice of us.”

Phillips rightly notes that election takes place before the foundation of the world (Eph. 1:4).  The author makes a strong case for the covenant of redemption where the Father and Son come into covenant in eternity past.  The Son voluntarily agrees to redeem the elect of God by dying on the cross.  The Father in turn, promises the Son the salvation of all the elect, those whom he chose in eternity past.

The author is quick to point out that the doctrine of election is not derived from the pen of a theologian.  Rather this doctrine is the teaching of God.  He cites numerous Scriptures to bolster his point and argues that since this doctrine emerges in Scripture, God’s people must receive it.

Since some people maintain that the doctrine of election leads to pride, Phillips seeks to press home the opposite point, namely, this doctrine in reality leads to humility.  He cites A.W. Pink approvingly: “The truth of God’s sovereignty … removes every ground for human boasting and instills the spirit of humility in its stead.  It declares that salvation is of the Lord – of the Lord in its origination, in its operation, and in its consummation … And all this is most humbling to the heart of man, who wants to contribute something to the price of his redemption and do that which will afford ground for boasting and self-satisfaction.”

Another typical objection to the doctrine of election is that it promotes lazy Christians.  Phillips eagerly notes that nothing could be further from the truth.  Again he leads the reader to numerous Scripture reference that lead the believer to the pursuit of holiness.  He cites Martyn Lloyd-Jones: “Because we have been chosen to holiness we must and will become holy … According to Paul we are not chosen with the possibility of holiness, but to the realization of holiness … Being ‘chosen’ and being ‘holy’ are inseparable … God, who has chosen you to holiness, will make you holy …”

Some may hold that the doctrine of election leads to presumption.  However, Phillips maintains that election actually promotes and encourages assurance.  “If we can say to God,” writes Phillips, “that we trust in Jesus, then God tells us that our faith is grounded on the solid rock of his eternal election … Election gives assurance not to unbelief but to faith; it provides God-given confidence of our security in the sovereign grace of God.”  Ultimately, the doctrine of elections give glory to God, the glory that rightly belongs to him alone.

Phillips rightly makes a contrast between election and predestination.  “God elects persons and predestines things.”  It is in this context that the author refutes the so-called notion of election according to foreknowledge.  He adds, “But this concept (election according to foreknowledge) nullifies the very idea of election; it renders pointless the teaching that Paul is so clearly trying to convey, namely, that salvation rests on God’s own character and purpose.”

The author includes a brief section that addresses the issue of God’s sovereignty and human responsibility – both of which are taught in God’s Word.  Phillips writes, “The Bible asserts both predestination and human responsibility without reconciling them, and we must be willing to leave it at that.”  These twin truths are not, as some have supposed, “parallel lines that meet in eternity.”  At this point, we must simply embrace both biblical realities and be comfortable with mystery.

The section on predestination responds to the two primary arguments that are advanced by our Arminian friends, namely, that predestination is unfair and it is incompatible with human responsibility.  Phillips argues against these notions in a winsome and theologically precise way.  James Boice is helpful here: “It is not justice we want from God; it is grace.  And grace cannot be commanded.  It must flow to us from God’s sovereign purposes decreed before the foundation of the world, or it must not come at all.”

Richard Phillips has written an excellent defense of the doctrine of election and predestination.  He fairly and graciously overcomes the arguments that are so typical in a debate where one experiences more heat than light.  I highly recommend this resource to those who struggle with this doctrine as well as the convinced.

There is a strong movement in America that is returning to our Reformed theological roots.  Richard Phillips’ short treatment of this subject serves as a basic introduction to the doctrines of grace and should be utilized by anyone who struggles (as I did for over two years) with these doctrines.  A more comprehensive treatment may be found in John Murray’s, Redemption Accomplished and Applied and Lorraine Boettner’s, The Reformed Doctrine of Predestination.  See also Chosen by God by R.C. Sproul and The Pleasures of God by John Piper.

Soli Deo Gloria!

5 stars

WHAT IS THE CHRISTIAN WORLDVIEW?

I am thankful for the Basics of the Reformed Faith Series, a collection of booklets released by Presbyterian and Reformed Publishing.  These short treatments (with the exception of the booklet on infant baptism) are extremely helpful and should be a part of every Christian library.

Philip Graham Ryken tackles a crucial topic in, What is the Christian Worldview? Dr. Ryken is the former pastor of Tenth Presbyterian Church and will be installed today (July 1, 2010) as the president of Wheaton College.

Ryken initially defines worldview as “a well-reasoned framework of beliefs and convictions that gives a true and unified perspective on the meaning  of human existence.”

The author presents a four-fold matrix that comprises a Christian worldview:

Creation – “the way Almighty God created the world and everything in it, including the people he made in his own image.”

Fall – “the way we turned away from our Creator, choosing to live for ourselves rather than for his glory, and thus came under the curse of a sinful world.”

Grace – “the way God is saving his people from sin and death through the crucifixion and resurrection of his Son.”

Glory – “the present and future preeminence of Jesus Christ over the everlasting kingdom of God.”

Ryken skillfully unpacks the four components of the Christian worldview and makes direct application to the life of the believer.

I cannot recommend this work highly enough.  It is a terrific introduction to worldview study.  It is brief, yet thorough and has the unique ability to appeal to a wide range of students.

5 stars.

A QUEST FOR GODLINESS: The Puritan Vision of the Christian Life – J.I. Packer (1990)

A Quest for Godliness: The Puritan Vision of the Christian Life by J.I. Packer is a superb introduction to the English Puritans.  For too long, the Puritans have been marginalized, unfairly caricatured, and relegated dusty boxes of books in the garage.  Packer intends to bring the Puritans to the forefront of Christian thought, precisely where they belong.

Part One: The Puritans in Profile

J.I. Packer begins by arguing (and rightly so) that current day Christians need the Puritans.  Indeed, “the Puritans exemplified maturity; we don’t.  We are spiritual dwarfs.”  The author reminds us that “Puritanism was at heart a spiritual movement, passionately concerned with God and godliness … Puritanism was essentially a movement for church reform, pastoral renewal and evangelism, and spiritual revival; and in addition – indeed, as a direct expression of its zeal for God’s honor – it was a world-view, a total Christian philosophy …”

Packer discusses Puritanism as a particular movement of revival.  It is true that revival strikes at the core of who the Puritans were and what they sought to accomplish.  Packer’s definition, then, is appropriate and accurate.  “Puritanism I define as that movement in sixteenth and seventeenth-century England which sought further reformation and renewal in the Church of England than the Elizabethan settlement allowed.”

The author includes a helpful section on the practical writings of the Puritans.  Central to Puritan thought was a God-centered education.  They were in the strict sense of the word, “mind-educators.”  Packer writes, “The starting-point was their certainty that the must must be instructed and enlightened before faith and obedience became possible … Heat without light, pulpit passion without pedagogic precision, would be no use to anyone.”

The Puritans are often painted into the corner as cold and emotionless, dry and boring.  Nothing could be further from the truth.  Packer rightly adds, “All the Puritans regarded religious feeling and pious emotion without knowledge as worse than useless.  Only when truth was being felt was emotion in any way desirable … So the teaching of truth was the pastor’s first task, as the learning of it was the layman’s.”

Additionally, Puritans are often charged with teaching doctrine and neglecting application.  Again, this is an inaccurate caricature.  Rather, the Puritans were famous for preaching and teaching doctrine and always proceeding to the point of application.

Part Two: The Puritans and the Bible

John Owen is the primary Puritan discusses in this section.  Owen is regarded by most to be the among the greatest of all the Puritans.  He wielded and continues to wield enormous influence among Reformed theologians.

Packer zero’s in on Owen’s approach to God’s revelation.  First, he describes how Owen would have reacted to the “irrationalism of the neo-orthodox idea of a ‘knowledge’ of God derived from non-communicative ‘encounters’ with him.”  But he moves  forward to describe the essence of Owen’s approach: “Mere rational instruction thus proves ineffective; only the illumination of the Holy Spirit, opening our heart to God’s word and God’s word to our hearts, can bring understanding of, conviction about, and consent to, the things that God declares.”

The author continues to guide the reader in understanding Owen’s understanding of the giving of revelation, the inspiration of Scripture, the authentication of Scripture and the interpretation of Scripture.

At this point, Packer moves into deeper waters as he surveys the general attitude of Puritans as interpreters of Scripture.  He cites Thomas Watson: “Think in every line you read that God is speaking to you – for in truth he is.  What Scripture says, God is saying.”

Part Three: The Puritans and the Gospel

In chapter eight, Packer includes his introduction to John Owen’s, “The Death of Death in the Death of Christ” and is perhaps the best chapter in the book.  Packer demonstrates that “universal redemption is unscriptural and destructive to the gospel” a notion that is very unpopular in the church.

“Christ did not win a hypothetical salvation for hypothetical believers, a mere possibility of salvation for any who might possibly believe, but a real salvation for his own chosen people.  His precious blood really does ‘save us all’; the intended effects of his self-0ffering do in fact follow, just because the cross was what it was.  Its saving power does not depend on faith being added to it; its saving power is such that faith flows from it.  The cross secured the full salvation of all for whom Christ died.”

While Packer (and Owen) argue against universal redemption; i.e. unlimited atonement, they both believe strongly in universal invitations.  They reject the erroneous hyper-Calvinist notion that the gospel should only be proclaimed to the elect.  Packer adds, “The question of the extent of the atonement does not arise in evangelistic preaching; the message to be delivered is simply this – that Christ Jesus, the sovereign Lord, who died for sinners, now invites sinners freely to himself.  God commands all to repent and believe; Christ promises life and peace to all who do so.”

Often the preaching task is described as “bringing men to Christ.”  Packer is quick to note, however: “The task of preaching the old gospel could more properly be described as bringing Christ to men (emphasis mine), for those who preach it know that as they do their work of setting Christ before men’s eyes, the mighty Savior whom they proclaim is busy doing his work through their words, visiting sinners with salvation, awakening them to faith, drawing them in mercy to himself.”

Packer’s chapter on the Puritan View of Preaching the Gospel is also excellent.  “The Puritan view was that preaching gospel sermons means teaching the whole Christian system – the character of God, the Trinity, the plan of salvation, the entire work of grace.  To preach Christ, they held, involved preaching all this.  Preach less, they would tell us, and what you do preach will not be properly grasped.”

Part Four: The Puritans and the Holy Spirit

Part four summarizes the witness of the Spirit in Puritan thought, the spirituality of John Owen, and Owen’s view on spiritual gifts.  Owen’s work, Communion With God is a classic and should be required reading for all Christians.  Packer writes, “Communion with Christ then becomes a matter of acknowledging his presence in the power of his reconciling sacrifice and of observing the ordinance with reverent confidence that in it Christ comes to pledge his saving love to each one personally, so that ‘we sit down at God’s table as those that are the Lord’s friends … there being now no difference [contention] between him and us.'”

Part Five: The Puritans and the Christian Life

Part five summarizes the Puritan approach to the Lord’s Day, worship, and marriage/family.

Part Six: The Puritans in Ministry

Finally, Packer outlines the Puritan vision of the Word preached.  He cites Richard Baxter: “Labor to awaken your own hearts, before you go into the pulpit, that you may be fit to awaken the hearts of sinners … When I let my heart go cold, my preaching is cold … and so I can oft observe also in the best of my hearers that when I have grown cold in preaching, they have grown cold too.”

Packer is quick to point out in the Puritan belief in the “primacy of the intellect.”  He adds, “It follows that every man’s first duty in relation to the word of God is to understand it; and every preacher’s first duty is to explain it.  The only way to the heart that he is authorized to take runs via the head.”

The Puritans also believed in the primacy of preaching – a message that should not go unheeded today.  “Reverence for revealed truth and faith in its entire adequacy for human needs, should mark all preaching.”  John Owen is emphatic, “The first and principal duty of a pastor is to feed the flock by diligent preaching of the Word.”

The Puritans had a strong belief in the sovereignty of the Holy Spirit.  Packer writes, “The Puritans insisted that the ultimate effectiveness of preaching is out of man’s hands.  Man’s task is simply to be faithful in teaching the word; it is God’s work to convince of its truth and write it in the heart.  The Puritans would have criticised the modern evangelistic appeal, with its wheedling for ‘decisions’, as an unfortunate attempt by man to intrude into the Holy Spirit’s province.  It is for God, not man, to fix the time of conversion.”

The Puritans were expository preachers.  Their preaching was doctrinal.  “To the question, ‘Should one preach doctrine?’ the Puritan answer would have been, ‘Why, what else is there to preach?”  Packer adds, “Doctrinal preaching certainly bores the hypocrites; but it is only doctrinal preaching that will save Christ’s sheep.  The preachers job is to proclaim the faith, not to provide entertainment for unbelievers – in other words, to feed the sheep rather than amuse the goats.”

CONCLUSION

A Quest for Godliness: The Puritan Vision of the Christian Life is an important book.  It unpacks the most important components of Puritan thought and introduces readers to the essence of Puritan theology.  It is true that we live in a different day.  However, the message that the Puritans proclaimed has not changed, not will it ever change.  The Puritans remind us of the importance of being faithful and refusing to capitulate to the winds of pragmatism.  The Puritans remind us to faithfully preach the Word of God and share the message of God’s grace to our dying generation.

5 stars

THE DISCIPLE MAKING CHURCH – Bill Hull

The Disciple Making Church maintains the discipling church is the normal church and that disciple making is for everyone and every church for three important reasons.  First, Christ instructed the church to take part in it.  Second, Christ modeled it and third, the New Testament disciples applied it.  The author advances the thesis that “unless the church makes making disciples its main agenda, world evangelism is a fantasy.”

Part one revolves around a central question, namely, what does disciple making mean?  Disciple making includes introducing people to Christ, building them up in the faith, and sending them into the harvest field.  Hull refers to this process as delivering them, developing them and deploying them.   Foundational to the book’s theme and progression is Jesus’ four fold disciple making strategy: “Come and see,” “come and follow me,” “come and be with me,” and “remain in me.”  This leads to the author’s definition of discipling which is described as “the intentional training of disciples, with accountability, on the basis of loving relationships.”

Part two discusses discipleship as it relates to the first church in Jerusalem.  Hull looks at the formative stage of the early church and introduces the reader to the five priorities of a mature, reproductive congregation including a commitment to five things: Scripture, one another, prayer, worship and outreach.  Finally, the author discusses institutionalism, the great enemy of intentional discipleship.  This feared foe known as institutionalism resists change and slows down or even punishes innovative minds and spirits from progressing forward.  The church must therefore decentralize the pastoral ministry and liberate the laity to carry out the work of God.

The third section describes what the author calls the mission church.  Paul’s missionary journeys are reviewed and pertinent information regarding discipleship strategy shared.  The author shows how the mission church reproduces through intentional disciple making.

Section four discusses the discipling church.  Bill Hull takes time to review Paul’s last words to Timothy which prove to be fitting in this generation as well.  He challenges the young pastor (and all pastors) to guard the gospel by commitment to the Word, to guard the church by leadership development and to guard the ministry by being a good model.

The final section reviews the principles of a growing church.  The author traces eight principles of the discipling church through the New Testament.  They include an intentional strategy, a Great Commission mindset, multiplication as methodology, accountability as a catalyst to obedience, small group ministry, apprenticeship in developing leaders, leadership selection by gifts and character and decentralization of ministry.

The Disciple Making Church is a commendable book.  The author makes a strong and cogent case for making discipleship an everyday and normal part of the church.  The appendix includes a very helpful guide for developing leadership community.  This section alone makes the book a worthwhile read.  However, this work repeats much of the information that Hull has previously covered in his other two books on this subject.

4 stars

The Influence of Spurgeon: A Boon for the Soul

 

Charles Haddon Spurgeon was born on this date, June 19, 1834 – one hundred and seventy-six years ago.  I got to thinking about the influence that Spurgeon has had on my thinking, theology, and Christian life.  This thought led to another interesting tidbit.  I have been influenced by many Christian men over the years – most of whom I have never met.  On Spurgeon’s birthday, consider a few noteworthy men who have played a role in my life.  I commend their lives and writings to you.

C.H. Spurgeon – Courage in the face of adversity, an unwavering trust in God’s sovereign purposes, rock-solid commitment to prayer, and a die-hard, Christ-exalting determination in the pulpit.

Jonathan Edwards – The sovereignty of God in all things.

John Owen – The glory of Christ, communion with Christ, and the death of death in the death of Christ.

John Bunyan – Warm-hearted devotion and Pilgrim’s Progress.

John Calvin – Humility, contrition, and trembling before God’s Word.

Martin Luther – Commitment to truth and rediscovering justification by faith.

William Tyndale – Zeal for translating the Word of God into the language of the common man.

Thomas Watson – Courage under fire and commitment to biblical principles.

Polycarp – Refusing to bend under pressure.  An enemy of pragmatism.

Martyn-Lloyd Jones – Biblical preaching/logic on fire!

Hudson Taylor, David Livingstone, David Brainerd – Missionary zeal.

John Piper – Delighting in God and the fight for joy.

Al Mohler – Confronting culture with the unchanging truths of Scripture.

Francis Schaeffer – Heart for lost people, love for truth, and biblical worldview.

John MacArthur – Faithfulness in the pulpit.

Steven Lawson – Expository preaching.

R.C. Sproul – The holiness of God and Reformed theology.

Ron Nash – Christ-saturated intellectual and spiritual passion.

John Frame – The doctrine of God.

J.I. Packer – Knowing God and Christian creeds.

Wayne Grudem – Systematic theology and a biblical understanding of the Trinity.

David A. Steele (Dad) – Commitment to Scripture, leadership, and personal integrity.

Wayne Pickens – Patiently and lovingly shepherding the flock, commitment to truth, and personal integrity.

Bruce A. Ware – High view of God and the authority of Scripture, and a commitment to the eternal relations of authority and submission in the Trinity.

Don Robinson – Evangelistic zeal, bold resolve.

Cal Blom – Pastoral faithfulness, spiritual disciplines, and integrity.

David Needham – Lover of God and family.

Ron Frost – Approach to God and scholarship.

Hugh Salisbury – Evangelistic zeal and love God and people.