Theology

Fatherhood of God

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Neck Tie Quilt

After spending the better part of the past week preparing to preach about the Fatherhood of God, and the amazing doctrine of adoption, from Galatians 3.23-4.7, I am still pondering the richness and beauty of how the Heidelberg Catechism expresses it:

Q 26. What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?

A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them, and who still upholds and governs them by his eternal counsel and providence, is, for the sake of Christ his Son, my God and my Father. In him I trust so completely as to have no doubt that he will provide me with all things necessary for body and soul, and will also turn to my good whatever adversity he sends me in this life of sorrow. He is able to do so as almighty God, and willing also as a faithful Father.

And this from the shortest chapter of the Westminster Confession, WCF 12:

All those who are justified God graciously guarantees to make partakers of the grace of adoption in and for his only Son, Jesus Christ. By this act they are taken into the number of God’s children and enjoy the liberties and privileges of that relationship; they are given his name; they receive the Spirit of adoption; they have access to the throne of grace with boldness; and they are enabled to cry, “Abba, Father.” Like a father, God has compassion on, protects, provides for, and chastens them; yet, they will never be cast off, but are sealed to the day of redemption, and will inherit the promises as heirs of everlasting salvation.

These are more than definitions.  These are summaries of the the gospel that are worthy of contemplation.  For I suspect most of our spiritual problems, and even our emotional troubles, are in one way or another due to our unbelief or lack of understanding of these great truths: first, God is the Father of all who believe, and who are therefore “in Christ:; second, we who believe, and who are therefore “in Christ”, are the beloved Children of God, who is the Creator and sustainer of the universe.

Spiritual Chrysalis

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Chrysalis

In preparation for  this past Sunday message from Galatians, I again marveled at the insight and passion of Martin Luther concerning our Union with Christ:

“So far as justification is concerned, Christ and I must be so closely attached that He lives in me and I in Him. What a marvelous way of speaking!

Because He lives in me, whatever grace, righteousness, life, peace, and salvation there is in me is all Christ’s; nevertheless, it is mine as well, by the cementing and attachment that are through faith, by which we become as one body in the Spirit.

Since Christ lives in me, grace, righteousness, life, and eternal salvation must be present with Him; and the Law, sin, and death must be absent. Indeed, the Law must be crucified, devoured, and abolished by the Law—and sin by sin, death by death, the devil by the devil.

In this way Paul seeks to withdraw us completely from ourselves, from the Law, and from works, and to transplant us into Christ and faith in Christ, so that in the area of justification we look only at grace, and separate it far from the Law and from works, which belong far away…

But faith must be taught correctly, namely, that by it you are so cemented to Christ that He and you are as one person, which cannot be separated but remains attached to Him forever and declares: ‘I am as Christ.’

And Christ, in turn, says: ‘I am as that sinner who is attached to Me, and I to him. For by faith we are joined together into one flesh and one bone.’

Thus Ephesians 5.30 says: ‘We are members of the body of Christ, of His flesh and of His bones,’ in such a way that this faith couples Christ and me more intimately than a husband is coupled to his wife.”

~ from Luther’s Works, Vol. 26: Lectures on Galatians, 1535, Chapters 1-4

Heaven Peeper Recants His Story

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Stairway to Heaven (B&W)

Not long ago I wrote expressing my skepticism about the claims depicted in the heart tugging film Heaven is For Real.  I have no doubts about the reality of heaven, it is just the claims of the boy who claimed to have visited heaven that I found dubious.  It is nothing personal about him.  I am highly suspicious of all of those charlatans making claims of peeping into heaven.  I think John Piper expressed it most succinctly:

“If books go beyond scripture, I doubt what they say…”

Interestingly, one of those who has been marketed as a heaven peeper, Alex Malarkey, has come out publicly with an open letter to LifeWay, criticizing the Publisher/Bookstore chain for selling his book.  Malarkey, who was the co-author and the central figure of the book The Boy Who Came Back From Heaven, has recanted his story, and ironically is challenging LifeWay to use better theological judgment in the materials they produce and promote.

To read the story click: Boy Who ‘Came Back’ Rebukes Christian Retailer

For those curious about Heaven – what God has revealed to us about Heaven in the Bible, I find Randy Alcorn‘s simple titled book, Heaven, to be the best I have read. I recommend it freely, and give it away often.

Heaven

New City Catechism

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Over the weekend I spent some time reviewing the relatively new New City Catechism.  While it has been around for a couple years now, and I had heard about it even prior to it’s original publication, I had not really given it much attention, until now.

I was impressed by the combination of depth and simplicty this catechism posesses.  Broken into just 52 questions, it is a fairly comprehensive introduction to the substance of the Christian Faith, and yet it manages to avoid being verbose in any of it’s questions and answers.  I am now giving thought to ways we might make use of this tool in our church.

The video above is an Introduction to the New City Catechism from Knox Seminary.  The New City Catechism web site not only has the Q&A’s, but for each of the 52 Questions there is a tab with accompanying scripture support, a short commentary, and even a brief video explanation by a variety of renouned pastors and theologians.

Check out: New City Catechism

New City Catechism

God’s Gifts to Us

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Gifts (B&W)

“When God planned the great work of saving sinners, he provided two gifts. He gave his Son and he gave his Spirit. In fact each person of the Trinity was involved in the great work of salvation. The love, grace and wisdom of the Father planned it; the love, grace and humility of the Son purchased it; and the love, grace and power of the Holy Spirit enabled sinners to believe and receive it.

The first great truth in this work of salvation is that God sent his Son to take our nature on him and to suffer for us in it. The second great truth is that God gave his Spirit to bring sinners to faith in Christ and so be saved.”

~ John Owen

J.C. Ryle on the Incarnation

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Exchange (Red-Yellow-Orange)

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. ~ John 1.14

Anglican Bishop J.C. Ryle elaborates on these words to deepen our appreciation for the Incarnation of Christ:

The plain meaning of these words is, that our divine Savior really took human nature upon Him, in order to save sinners. He really became a man like ourselves in all things, sin only excepted. Like ourselves, he was born of a woman, though born in a miraculous manner. Like ourselves, he grew from infancy to boyhood, and from boyhood to man’s estate, both in wisdom and in stature (Luke 2.52). Like ourselves he hungered, thirsted, ate, drank, slept, was wearied, felt pain, wept, rejoiced, marveled, and was moved to anger and to compassion. Having become flesh, and taken a body, He prayed, read the Scriptures, suffered being tempted, and submitted His human will to the will of God the Father. And finally, in the same body, He really suffered and shed his blood, really died, was really buried, really rose again and really ascended up into heaven. And yet all this time He was God as well as man!

Nowhere, perhaps, shall we find a more wise and judicious statement than in the second article of the Church of England. ‘The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man’s nature in the womb of the blessed Virgin of her substance: so that two whole and perfect natures, were joined together in one Person, that is to say, the Godhead and the manhood were joined together in one person, never to be never to be divided, whereof is one Christ, very God and very man.’

Heaven is for Real… But What About Near-Death Experience Claims?

/ Dennis Griffith / 1 Comment

Stairway to Heaven

Debuting this weekend in theaters across the USA is a heart tugging film, Heaven is For Real.  Based on the book of the same title, the story is about a young boy who ostensibly died and revived. In between his death and his resuscitation he made a brief stop-over in heaven.  At least that’s the story.  In the story, as I understand (having not read the book), the “risen” boy gains inexplicable knowledge, compelling his skeptical family of the genuineness of his experience, and thus the reality of heaven.

This is just one of scores of such books – people claiming to have “seen the light”, then returning to this present life.  Perhaps most well known, at least before this weekend, is Don Piper’s 90 Minutes in Heaven.  (Though I wonder how many people who bought his book mistakenly thought it had been penned by JOHN Piper.)

I suppose the intrigue with such books is understandable.  People are looking for hope and assurance. And what better way to learn about heaven than to hear testimonials of those who have ostensibly been there?

And I get why the release of a film like Heaven is For Real would be scheduled for Easter weekend.  Easter is a day associated with religious hope, resurrection, etc.  So a film like this, especially in a widely biblically illiterate culture, tugs the heart strings while feeding religious (and superstitious) hunger pangs.  I suspect that the film will widen the belief in – or at least interest in – many such claims to these experiences.

But what should a Christian think about such claims?

While I cannot claim definitive expertise on this subject, I have some significant qualms about claims to near-death experiences.  For one reason, it seems to me that “near-death” is like “near pregnant” – either one is, or is not.  I get that some flat-line and then resuscitate.  But is that actual death?  Second, the claims I have heard regarding this experience are dubious.  For instance, I have read that in the case of the Heaven Is For Real kid, that there is no record of him having coded…  My greatest skepticism is because few (if any) of those who claim to have gone to heaven for a time make any mention of necessity of Jesus for access.  While this may not be troubling for non-Christians, the Believer must reconcile these claims to what Jesus taught us in such passages as John 14.6.

Scripture is largely silent about this subject.  In fact, when I think about it, I find it interesting God did not include a testimony from Lazarus about his experience or the reality of heaven anywhere in the New Testament. Perhaps that is because there are things about heaven that are intended to remain a mystery to us for a time.

In a recent podcast, John Piper does discuss this subject.  In short, Piper says: “If books go beyond scripture, I doubt what they say…”  But take a moment to listen to what Piper has to say:  Heaven Is For Real

Balance of Faith

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Balance Act

A true, vibrant Christian faith is someting akin to a balancing act.

In a post this morning, Tim Keller suggested:

If we are going to grow in grace, we must stay aware of being both sinners and also loved children in Christ.

Keller’s paradigm reminded me of something Edward Payson – “Praying Payson of Portland” – wrote long ago:

True Christianity consists of a proper mixture of fear of God, and of hope in his mercy; and wherever either of these is entirely wanting, there can be no true Faith. God has joined these things, and we ought by no means to put them asunder.

He cannot take pleasure in those who fear him with a slavish fear, without hoping in his mercy, because they seem to consider him a cruel and tyrannical being, who has no mercy or goodness in his nature. And, besides, they implicitly charge him with falsehood, by refusing to believe and hope in his invitations and offers of mercy.

On the other hand, he cannot be pleased with those who pretend to hope in his mercy without fearing him. For they insult him by supposing there is nothing in him which ought to be feared. And in addition to this, they make him a liar, by disbelieving his awful threatenings denounced against sinners, and call in question his authority, by refusing to obey him.

Those only who both fear him and hope in his mercy, give him the honor that is due to his name.

Both Payson and Keller give credence to thw wisdom of Puritan Thomas Watson:

The two great graces essential to a saint in this life are faith and repentance. These are the two wings by which he flies to heaven.

Oklahoma On My Mind – and Heart

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Heart of Oklahoma

It has been way too long since I have written here. But this morning, as I think and pray about the devastation that has hit Oklahoma… It is only appropriate to post.  Yet, what can I say?  As a former Oklahoman (I spent my Freshman & Sophomore years of high school, and my first two college Summer Breaks, in Broken Arrow, Oklahoma) this tragedy that has struck, particularly hard on the town of Moore, OK, is heartbreaking.  The videos of the Category 4  tornado (that may yet still be upgraded to Cat 5) that ripped through the town, the hospital, and the elementary school seems surreal.  It brings back to memory all the tornado drills we went through as students – events I must confess I never took too seriously, though clearly I should have.  So I write, but what can I say?

There are many reporting and commenting on this disaster. But two have struck me as offering especially proper perspective and prayer:

Sam Storms, a pastor from Oklahoma City, whom I have never met, but whom I truly appreciate, offers the simple yet importantly profound perspective, in a post he titled: Tornadoes, Tsunamis, and the Mystery of Suffering & Sovereignty.  Storms begins his post hesitantly and with seeming resignation:

I’m inclined to think the best way to respond to the tragedy that struck our community today is simply to say nothing. I have little patience for those who feel the need to theologize about such events, as if anyone possessed sufficient wisdom to discern God’s purpose. On the other hand, people will inevitably ask questions and are looking for encouragement and comfort.

But then he thoughtfully posits a handful of truths essential for us all to build a foundation capable to sustain us through such tragedies – be they our own, or vicarious ones, such as this event is for the most of us.

Mike Milton, former Chancellor of Reformed Theological Seminary, and a man I am thankful to know and appreciate, composed a prayer – a prayer I find worthy to be shared by the many who, like me, may not be able to find the words from within ourselves that we would like to offer to God and on behalf of those effected: A Prayer for the Disaster in Oklahoma

Killing Me Softly: Putting Sin to Death

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In Colossians 3.5, the Apostle Paul commands:

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.

Based on the language Paul uses it is clear that sin is in our hearts, and it will not just go away on its own.  We need to take an active role and kill it within ourselves, like any other form of heart disease – or like weeds from a garden.  And this list is suggestive, not exhaustive – a starting point, not a few last details.

In other words, we have a need to die to sin while we grow in grace.

But just how do we actually do this?

Puritan John Owen offered these profoundly helpful insights in his book, The Holy Spirit,

Determine that you will, everyday and in every duty abolish and destroy this ruling principle of sin.  it will not die unless it is gradually and constantly weakened.  Spare it, and it heals its wounds and recovers its strength.  Negligence allows sin to regain such power that we may never recover our former state as long as we live.

We are continually to watch out for the rising up of this ruling principle of sin and immediately subdue it.  This is to be done in all that we are and do.  We are to be watchful in our behaviour to others, watchful when we are alone, watchful when in trouble or joy.  We are to be particularly watchful in the use of our pleasure times and in temptations.

Determine that you will no longer serve sin  (Rom. 6:6).  See it as the worst service of which a rational creature is capable.  If you serve sin it will bring you to a dreadful end.  Determine that though sin remains in you, yet you will not serve it.  Remember, if the ‘old ma’ is not crucified with Christ, you are still a servant of sin, whatever you might think of yourself.

Realise that it is no easy task to mortify sin.  Sin is a powerful and dreadful enemy.  There is no living thing that will not do everything in its power to save its life.  So sin also will fight to save its life.  If sin is not diligently hunted down and dealt with by holy violence, it will escape all our attempts at killing it.  It is a great mistake to think that we can at any time rest from this duty.  The ruling principle of sin to be slain is in us, and so has hold of all our faculties.  Sin cannot be killed without a sense of pain and trouble.  So Christ compared it to ‘cutting of the right hand’ and ‘plucking out the right eye’.  The battle is not against any particular lust but against all sinful lusts which war against the soul.

Mortification arising from convictions of the law leads only to dealing with particular sins, and always proves fruitless.  True mortifying of sin deals with the entire body of sin.  It goes tot the heart of the matter and lays the axe to the root of the tree.  This is the mortification which the Holy Spirit drives the believer to do.

Mortification of particular sins arises from a guilty conscience.  But mortification arising from gospel principles deals with the whole body of sin in its opposition to the renewing of the image of God in us.

Fighting the Sin in Our Hearts

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In Colossians 3, the Apostle Paul commands us:

Put to death therefore what is earthly in you:sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. (v. 5)

His list should not be seen as exhaustive, but rather suggestive.  There are many other things that could be included in this list – things which are mentioned in many other passages throughout the Old and New Testaments.

But while Paul’s list here may not be complete, his message is clear:  “Put your sin to death!”

For those who cling to the notion that once we are secured in the grace of Jesus that we have little or no need to give serious and ongoing thought to our sin and the lingering effects it has upon us – that all we need to do is look at the positives of the promises of the gospel – Paul’s words provide a much needed corrective.

Certainly, the promises of the gospel give us a tremendous status. But there is still much to be done; much we need to be doing.  The gospel gives us the confidence that no matter what we may find when we look deep into the recesses of our own hearts, we will never be forsaken.  Whatever we may find in the dark and dank depths of our souls, it is no surprise to God.  He already knows. And he is the one who is encouraging us to take a look for ourselves. God, our Father, does this with the reassuring promise that no matter what we find he will not love us any less.

Still, easier said than done.

I appreciate the work Jonathan Dodson has done to  develop the concept of Fight Clubs to help us put our sin to death.   Dodson bases Fight Clubs on three essential principles:

1. Know Your Sin

Look for the sinful patterns in your life and trace them to the “identity of the moment” that you are looking to for worth and/or meaning (good person, faithful parent, creative artist, successful entrepreneur, etc.).   For instance, your sin could be sulking and your false identity could be victim…

2. Fight Your Sin

Once you know your sin/identity issue, you can begin to fight it.

There are two primary ways God calls us to fight our sin.

First, confess your sin to God and ask for his forgiveness for your God-belittling desires and decisions. (1 John 1.9)  Follow your confession to God with confession to community so you can experience healing and encouragement of the church.  (James 5.16)

Second, encourage one another to take sin seriously, to “put sin to death”. (Romans 8.13 & Colossians 3.5) Don’t let identity-twisting sin just roll off your back. Get tenacious about glorifying and enjoying God!

In short, you could summarize it this way:

  • Confess your sin (to God and one another)
  • Get serious about fighting for true joy

3. Trust Your Savior

Trusting our Savior for gospel identity instead of an identity-of-the-moment is the most difficult and important part of being a disciple.

Robert Murray McCheyene said:

“For every look at sin, look ten times at Christ.”

How does Christ offer you a better identity than the false identity?

Dodson writes:

If my sin was sulking and my identity was victim, 2 Peter 1.3 reminds me that my identity is godly, a partaker of the divine nature. I was sulking in ungodliness because I thought I deserved better circumstances. I felt weak. Peter reminds us that we have “divine power granted to us for life and godliness.”

This scripture reminded me of my identity — godly — but it does not stop there.

It also offers us a Savior to trust, a counter-promise of divine power necessary to live a godly life, not a sulking life. What a relief! Our identity is godly, and our promise is divine power!

So, again, in short:

  • Find your Gospel counter-Identity
  • Trust your Biblical Promise

Looking Heaven-ward

/ Dennis Griffith / 1 Comment

“There are two methods which the Lord graciously adopts, in order to draw our heart away from this present world:

  • The first is by setting before it the attractiveness and stability of “things above:”
  • The second is, by faithfully declaring the evanescent [temporary] and shakable nature of ‘things of earth.’

… Now it is much better to be drawn by the joys of heaven than driven by the sorrows of earth.

The believer should not wait to be shaken out of the present things…There is no difficulty in giving up the world when we have, by faith, laid hold of Christ: the difficulty then would be to hold it.”

~adapted from C.H. Macintosh, Notes on Genesis (1879)

The Missional Puritan: On Mission With God

/ Dennis Griffith / 2 Comments

Hey, this Missional thing is nothing new!  Listen to what the old English Puritan, John Owen, wrote in the 17th Century:

God has work to do in this world; and to desert it because of its difficulties and entanglements, is to cast off His authority. It is not enough that we be just, that we be righteous, and walk with God in holiness; but we must also serve our generation, as David did before he fell asleep. God has a work to do; and not to help Him is to oppose Him.

Missional may be a relatively new term coined to challenge an apathetic or directionless church, but it is not new.  It is the living out our biblical mandate.  God has work to do in this world – and in this community.  If we are in Christ we are enlisted to be as seeds scattered wherever our Sovereign God determines to send us, to take root and bless our generation.  (See Jeremiah 29.4-7)