Simple Discipleship and Preaching Advice

I still remember a good chunk of advice that one of my professors in college gave me.  Dr. Pelletier (not the skater) was a man that taught me a great deal about ministry.  Perhaps one of the most profound things he taught me was about family devotions.  I was single at the time but engaged to my wife Nikki.  I was freaking out about how to lead this woman. 

The weight of Ephesians 5 was pressing hard on me; what does it mean to wash her in the water of the word?  What does it mean to lead a family?  I had never really seen family devotions modeled and had no idea what it meant to lead my spouse the way that Jesus would—much less how to lead the children that God would bless us with a few years later.

Dr. Pelletier’s advice to me was simple yet profound.  With eyes filled with wisdom that came from years of experience he calmly reassured me and said, “Love Jesus and share that with her”. 

That’s it.  No magical formula.  Love Jesus and share it. 

Ten years later I am still chewing on that advice and trying to live it out.  In fact as I am reading through Augustine this morning I see not only how grounded in history Dr. Pelletier’s advice was but also how far reaching it is.  Turns out this isn’t just good advice for marriage but also for ministry.  Consider this from Augustine:

“I go to feed myself so that I can give you to eat.  I am the servant, the bringer of food, not the master of the house.  I lay out before you that from which I also draw my life.” 

Kind of reminds me of John Owen’s, “If the Word does not dwell with power in us, it will not pass with power from us.”  All the great preachers (that can truly be called great because they point us so well to the source of all delight) seem to have one thing in common—their preaching, teaching, ministering, etc. is but an overflow of their private devotion and single-minded love for Jesus. 

This is why the advice to one ministerial candidate is so powerful:

“I’m not interested to know if you can set the Thames on fire.  What I want to know is this: If I picked you up by the scruff of the neck and dropped you into the Thames, would it sizzle?”

I am responsible for shepherding people and discipling them to disciple others. This really makes it simple.  Love Jesus then share it.  Of course it’s taken me ten years and I’m still chewing on exactly what that means and how to love Jesus more and how to effectively share it…but the foundation it built remains firm. 

I’m convinced that any sort of ministerial training, preaching practicum’s, books on ministry, resources on marriage, seminar’s, etc., are only distractions and given to self-bloating if they are not grounded in this simple truth—“Love Jesus then share it”. 

Am I Still a Calvinist?

This post is long and won’t be for everyone…

Andrew Fuller once made this declaration on the extent of the atonement:

“If I speak of it [Christ’s death as a substitute for sinners] irrespective of the purpose of the Father and the Son, as to its objects who should be saved by it, merely referring to what it is in itself sufficient for, and declared in the gospel to be adapted to, I should think that I answered the question in a Scriptural way by saying, It was for sinners as sinners; but if I have respect to the purpose of the Father in giving his Son to die, and to the design of Christ in laying down his life, I should answer, It was for the elect only”  (Brewster, Andrew Fuller: Model Pastor-Theologian , p92-93)

I tend to agree with Fuller and I think John Calvin would too.  My views on the extent of the atonement have been developing (or regressing in the mind of some).  I recently wrote a paper on Calvin’s view of the extent of the ilasmos (propitiation/atonement) in 1 John 2:2.  You can read it here.

In a section of that paper I argue that there are really two streams of Calvinists that hold to limited atonement.  There is the strict particularist stream that denies the “sufficient for all, efficient for the elect” statement and then a stream that still holds to limited atonement (in a meaningful sense) but approves of the “sufficient, efficient” language.  Calvin, I argue, was in the latter stream. 

Many would argue that I am no longer a 5 point Calvinist because I deny limited atonement.  In their mind I am now a 4 point Calvinist.  But my retort is an encouragement to read the synod of Dort:

“The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.”

Calvin is, in my opinion, in the Dortian stream--and I believe Fuller is too.  And honestly I think Calvinists could speak more honestly of the atonement if we followed the sentiment of Dort (and many Puritans) instead of the more strict particularist variety. 

Owen’s Triple Choice

Furthermore, and this would take some time to explain, I do not agree with John Owen’s argumentation in The Death of Death in the Death of Christ.  I do not think that Calvin saw the atonement the same way as Owen.  I doubt Calvin would have agreed with Owen’s triple choice:

"The Father imposed His wrath due unto, and the Son underwent punishment for, either: All the sins of all men, All the sins of some men, or Some of the sins of all men; In which case it may be said: That if the last be true, all men have some sins to answer for, and so none are saved; That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth; But if the first be the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, then He did not die for all their sins!

You can read my argumentation on page 4-5 of my paper.  Calvin clearly stated, “as long as Christ remains outside of us, and we are separated from him, all that he has suffered and done for the salvation of the human race remains useless and of no value to us”.  Owen doubtfully would speak that way.  But I think Calvin is closer to the using the language of Scripture than Owen. 

Where the real difference is…

For me the discussion about the “limit” of the atonement has everything to do with unconditional election.  If asked the question, Who Did Christ Die For (and meaning that in an effectual sense), my response would clearly be “all those that respond to the gospel in repentance and faith”.  I doubt anyone Calvinist or Arminian would disagree with that. 

The difference then is not in the atonement but in the prior work of God in election and regeneration.  Who Did Christ Die For?  Everyone who responds in repentance and faith.  Who will respond in repentance and faith?  Those whom the Father has elected before the foundation of the world; namely, those whom the Spirit regenerates the heart of. 

Thoughts?  Am I Still a 5 Point Calvinist?

When the Strong Man Gets His Way

Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head…every rise of lust, might it have its course, would come to the height of villainy: it is like the grave, that is never satisfied.   -John Owen

If you want to see this principle in full force then look no further than the Gerasene demoniac.  His story is told most vividly in Mark 5.  Here is a man “with an unclean spirit living among unclean tombs surrounded by people employed in unclean occupations, all in unclean Gentile territory.”  (Pillar NT Commentary, Mark by James Edwards, 155) 

His humanity has been utterly destroyed.  The portrayal is more like that of a chained animal than a man created in the image of God.  This guy once had a home and a family but now he is tattered, bloodied, naked, and living among the dead.  He is a menace to himself and a menace to society. 

This is what happens when the “strong man” gets his way (Mark 3:26-27); humanity is destroyed and the image of God is darkened.  Who knows where or how it started, but somewhere along the way this man left himself open to “the strong man’s” possession.  And it left him completely broken. 

At this point I am confronted with the fact that his story is mine.  I have never ran naked like a wild man in a cemetery (at least that I remember); nonetheless, his story is mine.  I too opened myself up to “the strong man’s” possession.  For years I made sin my dear companion.  It looked cleaner than the demoniac’s tattered rebellion but the sin inside me desired to have me destroyed. 

My cemetery was depression; my rocks were pride, slander, filthy talk, sexual immorality, and hatred (of myself and others).  I wore clothes, but inside I was a naked unfettered demoniac. 

Then Jesus came. 

He is the one, the ONLY ONE, that can “bind the strong man and plunder his goods” (Mk 3:27).  Nobody else has the power to overturn sins curse.  Nobody else has the power to rebuke a storm, heal a demoniac, or to change my wicked heart. 

“The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:9).   And that he has done.  He has taken scores of “demoniacs” and turned them into disciples “clothed and in their right mind” (Mk. 5:15).

So, the next time that sin looks tempted may the Lord remind me of the loneliness of the cemetery.  May I be reminded that sin aims to strip me of humanity and place me right back there.  But may I also remember that I am no longer possessed by that strong man.  I am possessed by a STRONGER MAN, one in whose hand I can never be plucked from because there is no one stronger than this strong man. 

Redemption.  That’s what happens when The Stronger Man gets His way.

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

I am interested in this graphic novel by John Piper:  The Gadarene.  You can read the Advent poem that it is based from free online.  Here is a sample; it is part of the prayer of the demoniac’s wife: 

I think that you should ask the Lord
To lift his voice and wield his sword
Against the legion powers that bind
And blind your daddy's broken mind."

Proof that John Owen is Not Dry and Boring

At least not all the time.  Check out this amazing prayer at the end of chapter one of Communion with God:

…I pray that the God and Father of our Lord Jesus Christ who has, by the riches of his grace, brought us from a state of enmity into this glorious fellowship with himself, may give you such a taste of his sweetness and excellence in this communion as to be stirred up to a greater longing for that eternal enjoyment of him in eternal glory. 

Maybe that was a tad wordy.  Owen’s prayer is that we may taste so much of Jesus in our present relationship with Him that it may cause us to long for that day when sin will no longer taint our experience of Christ. 

The Flea and the Man

A MAN, very much annoyed with a Flea, caught him at last, and said, "Who are you who dare to feed on my limbs, and to cost me so much trouble in catching you?' The Flea replied, "O my dear sir, pray spare my life, and destroy me not, for I cannot possibly do you much harm." The Man, laughing, replied, "Now you shall certainly die by mine own hands, for no evil, whether it be small or large, ought to be tolerated."  (From Aesop’s Fables)

Oh, that more believers would heed this lesson: “no evil, whether it be small or large, ought to be tolerated.”  Since reading The Mortification of Sin, the words of John Owen have stuck with me,

“Sin aims always at the utmost: every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin of that kind…And so far as the soul is made insensible to any sin, that is, as to such a sense as the gospel requires, so far it is hardened.  But sin still pressing forward; and that because it hath no bounds but utter relinquishment of God, and opposition to him.”  (From, The Mortification of Sin)

If you let a couple of fleas go in your house before you know it your entire house will be infested with fleas.  My wife and I, unfortunately, know this all too well.  Our cat ended up not only getting pregnant but also getting fleas.  Because she was pregnant we felt it best to try to quarantine her in a room and deal with the fleas later.  That was dumb.  Now we are going to have buy flea stuff for the cat and her kitties as well as tons of flea killer for our house.  We should have tried to kill the fleas before this became a problem.

Sin does this exact same thing in our lives.  “It is only a little sin,” we rationalize.  Friend, there is no such thing as a little sin.  Every sin if given opportunity will harden your heart, lead to forsaking the gospel, and relinquishing God from his throne.  Even it its seminal stages sin is an affront to God and his glory, and ought to be dealt with.   

One area that I have seen this most frequently is in the area of teenagers involved in inappropriate relationships.  We have lost numerous students, once seemingly passionate about Jesus, to boyfriends or girlfriends.  Ultimately, I know that if these students are in Christ that he will doggedly pursue them and work repentance in their heart.  Nonetheless, the pain that is caused by this is jarring. 

It starts with an “innocent” relationship.  Then mistakes are made.  Then it gets uncomfortable being around God’s Word and God’s people.  At the crossroads the student will either end the relationship with the boyfriend/girlfriend and respond in repentance or will “end” the relationship with God and run away from Him.  “Sin always aims at the utmost.”

What is the answer?  Kill the flea.  Kill the sin.  As John Owen has aptly said, “Be killing sin, or it will be killing you.”  Yes, Christ has ultimately taken away the principle of sin and its effects.  But we are still called in Scripture to actively be engaged in killing sin.  I do not fully understand it but all I know is this: Jesus has killed sin, Jesus is killing sin, and Jesus will ultimately do away with sin and he is calling us to, by his power, engage in killing sin. 

So, no matter how big or small the sin might seem to be it needs to be repented of.  Believe the gospel enough to turn from the ugliness of sin and embrace the beauty of Christ.  A couple fleas can end up costing you lots of labor and money; a “little sin” can cost you your soul. 

If you have never read John Owen’s classic work The Mortification of Sin, I would strongly suggest buying a copy for only 6.30 and reading it. 

Who is this quote from?

I think I know how it happened but I have conflicting citings. D.A. Carson gives credit to McCheyne, I have it written down as John Owen.

"What a man is on his knees, in secret, before God that he is an no more".

I have an Owen quote that says

"A minister may fill his pews, his communion roll, the mouths of the public; but what that man is on his knees, in secret, before God Almighty, that he is, and no more."

Does anyone know where the McCheyne quote comes from? Carson does not cite it but attributes it to McCheyne. I have it written down as Owen--but also not cited. My guess is that McCheyne rephrased Owen's quote to make it more universal in scope. Anyone know?

Borrowed Light: Today in Blogworld 01/11

This would be more appropriately titled, "What I missed in the last couple of days in Blogworld". But that's long. And compared to seeing our first child born, I missed nothing! Thanks to everyone for all of their prayers and support!

One of my favorite genres (at least I think it's a genre) is Biography. Michael Haykin gives us his Top 9 Biographies. To my dismay I have read only one! (HT: JT)

Challies, even while busy on his blog tour, gives us an answer to the question of whether or not there are errors in the Bible. If you want to follow Challies blog tour you can check out Day 1, 2, 3, 4, and 5.

Jonathan Leeman is blogging through Bill Hybel's REVEAL. In what looks to be a 6 part series Leeman has already posted Parts 1, 2, 3, and 4. I particularly like the Excursus listed as #3; in that post he asks, "do externals count for anything"? You are also encouraged to check out Greg Hawkin's response to Willow Creek's "repentance".

John Piper has made a statement that is gripping me: "Sometimes the best mark of holiness is not griping that sin abounds but groaning and grieving. " See the context here. The staff at DG has also posted a very helpful Favorite 2007 Reading list.

Founders points us to John Owen's comments on pastoral fervency. Owen admonishes pastors to consider the importance of these 3 things: (1.) Zeal for the glory of God in Christ; (2.) Real compassion for the souls of men; (3.) An especial conscientious regard unto our duty and office, with respect unto its nature, trust, end, and reward.

Thabiti posts his 2008 Evangelism Reading List. I was a little sad that Will Metzger's Tell the Truth was not on the list, but it's a great list and he will be blessed in his 2008 reading.

More controversy from Mars Hill. Steve Camp weighs in on Mars Hill's New Year's Bash--complete with a champagne bar. As Frank Turk began discussing the issue, as always it turned towards the issue of total abstinence (See also, here). Today, Phil Johnson attempts to recenter the discussion on whether or not it is acceptable to turn the church into a discotheque.

Michael Horton has written a great article on Christless Christianity.

There has been quite a bit I have missed, but this has been a decent summary. I will hopefully get back to normal posting next week. I hope to catch up on the McCheyne Reading Plan, and at some point I hope to write an article on this whole "alcohol issue".

Josh Harris gives us the New Attitude promo. I would love to attend this event in May:

Overcoming Sin and Temptation Chapter 4

It is not too late to join us in Reading the Classics Together at Challies. Here are my thoughts on Chapter 4; again you can read the book for free here.

The central point of chapter 4 is that the "life, vigor, and comfort of our spiritual life depends much on our mortification of sin". As I read this I thought a fitting backdrop would be Edwards' 22nd resolution: "Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power, might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of." If we are resolved like Edwards (or Piper after him) to pursue as much happiness in God as possible then we can learn from Owen that this comes from mortification of sin.

Owen does an excellent job of reminding us that the gift of "life, vigor, and comfort" do not come from mortification but they are fruits of our adoption and justification. But I think Owen is saying that if we are to pursue such joy (as Edwards spoke of) then it will come not only from our adoption and justification but also from our mortification of sin. Sin will do two things, says Owen: "It will weaken the soul and deprive it of its vigor. It will darken the soul and deprive it of its comfort and peace." Owen then launches into a gut-wrenching discussion of all that unmortified sin results in:

• It weakens the soul and deprives it of its strength
• It untunes and unframes the heart itself by entangling its affections
• It fills the thoughts with contrivances about it (in other words the flesh fills itself with thoughts about the flesh and how to gratify its desires, setting you on a downward spiral)
• It breaks out and actually hinders duty
• As sin weakens so it darkens the soul (As Owen says, "It intercepts all the beams of God's love and favor")

So, we see here the downward spiral that sin sets us upon. We become weak and as we become weaker we are more susceptible to temptation and on and on until our souls become increasingly weakened and our souls are filled with darkness. Therefore, we must see that all sin is deadly; and as Owen reminded us in a previous chapter it aims at the utmost. Because sin is so deadly we are therefore urged to be all the more fervent in mortifying it. If we desire life, vigor, and comfort (in other words joy in God) then we must be about this business of mortifying sin.
Owen then closes with a beautiful analogy of a garden:

Now, as you may see in a garden, let there be a precious herb planted, and let the ground be untilled, and weeds grow about it, perhaps it will live still, but be a poor, withering, unuseful thing. You must look and search for it, and sometimes can scarce find it; and when you do, you can scarce know it, whether it be the plant you look for or not; and suppose it be, you can make no use of it at all. When, let another of the same kind be set in the ground, naturally as barren and bad as the other, but let it be well weeded, and everything that is noxious and hurtful removed from it—it flourishes and thrives; you may see it at first look into the garden, and have it for your use when you please. So it is with the graces of the Spirit that are planted in our hearts. That is true; they are still, they abide in a heart where there is some neglect of mortification; but they are ready to die (Rev. 3:2), they are withering and decaying. The heart is like the sluggard’s field—so overgrown with weeds that you can scarce see the good corn. Such a man may search for faith, love, and zeal, and scarce be able to find any; and if he does discover that these graces are there yet alive and sincere, yet they are so weak, so clogged with lusts, that they are of very little use; they remain, indeed, but are ready to die. But now let the heart be cleansed by mortification, the weeds of lust constantly and daily rooted up (as they spring daily, nature being their proper soil), let room be made for grace to thrive and flourish—how will every grace act its part, and be ready for every use and purpose!

As I think about this chapter I am struck with how stupid it is to let sin dwell within us. It does such damage; yet I continue to see its effects daily. I find myself at times caving in to its pullings and inevitably I experience what Owen says happens--a deadness of spirit. This chapter encourages me to run to the Cross at the least hint of sin and thereby seek its mortification.