Obeying the Gospel

AWAY FROM THE PRESENCE OF THE LORD (JUNE 29)

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"They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed" (2 Thessalonians 1:9,10).

THE STARK TRUTH IS THAT OUR CHOICES WITH REGARD TO GOD WILL HAVE ETERNAL CONSEQUENCES. Having been created in the image of an eternal God, we also are eternal. Whether we accept Him or reject Him, we will live eternally. And as Paul taught in the text above, those who reject God will have an eternity “away from the presence of the Lord and from the glory of his might.”

The doctrine of eternal punishment is not acceptable to the modern mind. The current trend, even among conservative Christians, is toward “universalism,” the belief that all human beings are going to be saved (or at least that the unsaved will simply be annihilated rather than punished eternally). Francis Chan worded it well: “Does everyone go to heaven? Based on what I hear at funerals, the answer is an overwhelming ‘Yes!’ How many funerals have you attended where this was even in question?” Yet, as Chan has forcefully argued, the Bible simply cannot be taken seriously if the reality of eternal punishment is not accepted.

Unfortunately, many people do not take the Bible seriously. Universalism is fueled not by biblical exegesis but by emotional preferences. Hell is simply incongruent with the way people want to feel about God. As Arthur Climenhaga has said, “The issue of the new universalism is no longer ‘God hath spoken’ but ‘Man hath reasoned.’” So this debate presents a challenge. Will we let Jesus be our Teacher in texts like Matthew 10:28 or will we not?

The knowledge that those who are lost right now will, if they fail to receive salvation in the gospel of Christ, be lost in eternity is the reason our evangelism should be so urgent. So let me ask you: is the reason why we Christians are not any more urgent in our evangelism the fact that we don’t really believe the lost will be lost? Why is there so little passion to rescue the lost? Concerning hell, non-Christians need to accept what the Scriptures teach — and the evidence suggests that many Christians need to believe it too.

"The true universalism of the Bible is the call to universal evangelism in obedience to Christ’s universal commission. It is the conviction not that all men will be saved in the end, but that all men must hear the gospel" (John Stott).

Gary Henry - WordPoints.com + AreYouaChristian.com

For more information, visit http://AreYouaChristian.com

LEARNING ABOUT LOVE FROM GOD (JUNE 28)

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"Jesus said to him, 'Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, "Show us the Father"?'" (John 14:9).

NOTHING IS MORE IMPORTANT THAN OUR CONCEPT OF GOD. What we think of our Creator — both His character and His will — is the principal force that shapes our lives. Since ideas have consequences, the bigger the subject, the more our ideas need to be true. There being no bigger subject than God, we should be extremely careful. In the end, the way we have lived will have been the outworking of our real (not our pretended) beliefs about God.

When Jesus said that “the truth will set you free” (John 8:32), He had more in mind than just the truth about God’s plan of salvation. I believe He meant, first and foremost, the truth about God Himself. The path that He has designed for our redemption must be accepted (untruths about God’s plan are deadly), but out of all the errors that must be corrected, none are more crucial than wrong ideas about God. The problem of sin arose when we started acting on the basis of falsehoods about Him, and if the problem is to be fixed, those falsehoods must be rooted out of our thinking.

So let me ask you a practical question: what do you think about the “love of God”? And more importantly, where did you get those ideas? Most of us have some concept of what love is and how it behaves, but unfortunately those notions have often been picked up from pop psychology, pop theology, and even pop culture. Rather than letting our definition of love be formed by God, we imagine love as the world has taught us to see it, and we then transfer that shallow, sentimental view to God. Even when we flatter ourselves that we’ve gone beyond the worldly view to an understanding of “unconditional” love, we are still limited by the world’s concept of what love would actually do in specific situations. Clearly, our minds are still fettered by a good bit of untruth.

Nothing about Jesus was more revolutionary than His exemplification of love. If we take all of what He did (and not just our favorite parts), even our most “advanced” ideas about love will be disrupted. It will be a disturbing, and truly liberating, experience.

"The Christian does not understand God in terms of love; he understands love in terms of God as seen in Christ" (Joseph Fletcher).

Gary Henry - WordPoints.com + AreYouaChristian.com

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JESUS' MISSION: HE CAME TO SAVE SINNERS (JUNE 27)

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"The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost" (1 Timothy 1:15).

EVEN BEFORE JESUS DIED, PEOPLE DISAGREED AS TO WHAT HIS PURPOSE WAS. And those disagreements continue today. Whatever He may have done or not done, what was it that He intended to do? What was His mission (and His apostles’ mission) in this world? What is the main point of the gospel of Christ? In other words, if the gospel is the solution, what is the problem that it was meant to solve?

Writing to his young coworker Timothy, Paul left no doubt about the object of Jesus’ work: “Christ Jesus came into the world to save sinners” (1 Timothy 1:15). This echoes Jesus’ own words, “For the Son of Man came to seek and to save the lost” (Luke 19:10).

Many secondary benefits flow from the forgiveness of our sins, but we must never forget the message Christ commanded to be preached in His name. Paul never forgot it, because many years later he recalled that Christ had sent him to the Gentiles “to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:18). Christ ordered Paul to preach a specific message — and that message was about the forgiveness of sins.

But going back to 1 Timothy 1:15, did you notice what Paul said about himself? Christ came into the world to save sinners, “of whom I am the foremost.” If we see the gospel as providing what others need most, the forgiveness of their sins, each of us should see our own need for the gospel very personally. And when forgiven, we must not suppose it took any less of God’s grace to forgive us than might have been required for a really “sinful” person.

So let’s not misunderstand what Jesus came to do, and in our preaching, let’s not misrepresent what the gospel offers. Tempted to get lost in details and side issues, let’s come back to the center. The cancer the gospel proposes to cure is this: our sins against God.

"We shall never understand anything of our Lord's preaching and ministry unless we continually keep in mind what exactly and exclusively his errand was in this world. Sin was his errand in this world, and it was his only errand. He would never have been in this world, either preaching or doing anything else, but for sin. He could have done everything else for us without coming down into this world at all; everything else but take away our sin" (Alexander White).

Gary Henry - WordPoints.com + AreYouaChristian.com

For more information, visit http://AreYouaChristian.com

LEARNING ABOUT THE FATHER FROM THE SON (JUNE 26)

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"No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you" (John 15:15).

IF YOU HAD DOUBTS ABOUT THE EXISTENCE OF GOD, WHAT IF SOMEONE TOLD YOU THAT HE HAD COME FROM THE PRESENCE OF GOD AND COULD PERSONALLY VOUCH FOR GOD’S EXISTENCE? And suppose that person gave compelling evidence that he was telling the truth? Well, that is exactly what we have in the case of Jesus.

If (1) Jesus of Nazareth lived in the world as a real person, we need to pay attention to the historical data that can be known about Him. And if (2) a historical case can be made for the fact that His resurrection actually occurred, then He was not just a man but the Son of God. This crucial fact means that (3) of all the people who have ever lived, Jesus is the one who had the most direct information about God: everything Jesus said about God should inform our thinking on this, the most important issue in our lives.

Jesus is described as “the faithful witness” (Revelation 1:5), which means He told the truth in everything He reported to mankind about God. He claimed He came from God, had direct knowledge of Him, and bore accurate testimony about Him. To one audience, He said, “I speak of what I have seen with my Father” (John 8:38). And He said to His disciples, “All that I have heard from my Father I have made known to you” (John 15:15).

These are bold claims, but the resurrection proved them to be true. If Jesus said God is real, His testimony should supersede any doubts we may have, since we’ve never been where God is. If Jesus, by His teaching and example, contradicts our opinions about the nature of God, He was in a better position to know what God is like than we are. If Jesus gave commandments for our obedience, these must be seen as having the authority of God. And finally, if Jesus taught that God’s plan for our salvation was based on His death, we can stake our lives on that. It simply can’t be emphasized too much: Jesus is the ultimate proof of God — and of God’s true nature.

"Jesus' claim to speak the things which he had 'seen' in the Father's presence (John 8:38) echoes his language in John 6:46: 'he who comes from God, he has seen the Father' . . . But no one can speak of heavenly realities except one who has come down from heaven and imparts to his hearers on earth what he has seen and heard in that transcendent realm" (F. F. Bruce).

Gary Henry - WordPoints.com + AreYouaChristian.com

For more information, visit http://AreYouaChristian.com

GOD’S STEADFAST LOVE (JUNE 25)

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"'For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed,' says the Lord, who has compassion on you" (Isaiah 54:10).

ONE OF THE GREAT ANCHORS OF OUR CONFIDENCE IN GOD IS THE STEADFASTNESS OF HIS LOVE. Unlike our human love, which is tragically fickle and fluctuating, God’s love will still be there though “the mountains may depart and the hills be removed.”

The Hebrew noun hesed is translated as “steadfast love” by some modern translations. Like many of the most meaningful words in any language, hesed is almost impossible to translate. There is no rendering for it that is entirely satisfactory, so translators have struggled to do it justice. Basically, hesed meant “mercy,” and in many contexts it comes close to the idea of “grace.” And yet it also has the connotation of “kindness.” To make matters even more complicated, when used in reference to God, hesed often connotes the covenantal aspect of God’s love, hence “steadfast love.” God’s love is enduring. It is, as Lois Tverberg says, “long acting love.”

It would often take a sentence in English to say what Hebrew could say in one word, hesed — but for today’s meditation, let’s stick with “steadfast love.” Because God has entered into a “covenant” or “contract” with us, we can count on Him to be loving, kind, merciful, and gracious to us because He promised He would.

The steadfastness of God’s love does not mean He will never discipline us. Indeed it is His love that will move Him to discipline us when that is what we need (Hebrews 12:5-11). Nor does God’s love mean He will not banish us from His presence in eternity if we persist in our earthly resistance to Him and refuse His offer of salvation. But until we have completely exhausted our opportunity to come back to Him and died in our rejection of His forgiveness, He will not give up on us. He will keep His covenant.

I don’t know about you, but I’m mighty glad that God’s love is steadfast. Were it not for His lovingkindness, this weak son of His would have been disinherited long, long ago. And, in Christ, I yearn for the sweet day when I shall be able to thank Him more properly.

"The love of God is consistent and cannot be altered or deterred. His love stands firmly fixed as the motive for all He asks and for all He provides. His love never changes" (Dee Bowman).

Gary Henry - WordPoints.com + AreYouaChristian.com

For more information, visit http://AreYouaChristian.com

THE LORD’S SUPPER, THE LORD’S PEOPLE (JUNE 24)

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"On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight" (Acts 20:7).

IN THIS VERSE, WE FIND THE CHRISTIANS IN THE CHURCH AT TROAS DOING SOMETHING THAT WAS MORE IMPORTANT IN THOSE DAYS THAN MANY PEOPLE THINK IT IS TODAY. They gathered together on the first day of the week to “break bread,” which in this context is a reference to what we know appropriately as the “Lord’s Supper.”

The Lord’s Supper is a partaking of unleavened bread and fruit of the vine in memory of Jesus’ death for our sins. The bread represents Christ’s body which was crucified and the fruit of the vine, the blood which He shed. It was instituted by Christ on the night before His execution (Matthew 26:26-29), and we find more teaching about it in texts like 1 Corinthians 10:16,17 and 11:17-34.

IN THE ASSEMBLY. The Lord’s Supper is not a private observance. Every word spoken about it in the New Testament presumes that it is to be done when the Lord’s people have come together.

EVERY LORD’S DAY. Just as it is linked to the assembly, it is also linked to the first day of the week — the Lord’s Day — that being the day of the Lord’s resurrection (Luke 24:1-3) and the day, a few weeks later, when the gospel was first preached in its completeness (Acts 2:1-4). And it was every Lord’s Day, as we infer from Acts 20:7 (see also 1 Corinthians 16:1,2; Revelation 1:10). Historically, it was sometime later before the Supper was separated from the Lord’s Day.

But this essay is not meant as a general discussion of the Lord’s Supper; it is written to emphasize the connection between the Lord’s Supper and the Lord’s people. Against the argument that one may be a Christian and not have anything to do with a local congregation, this is a point that needs to be pondered. If we reject “organized” religion and adopt the “spiritual but not religious” approach, where does that leave the Lord’s Supper? It is not Christianity that we are practicing today if we don’t take seriously an observance that, in the New Testament, was so extremely important to Christians on the first day of every week.

O Father, bless this solemn day,
When we assemble, sing and pray,
To honor Christ, Thine only Son,
Who tasted death for everyone.
(Craig A. Roberts)

Gary Henry - WordPoints.com + AreYouaChristian.com

For more information, visit http://AreYouaChristian.com

GOD’S GRACE IS NOT “IRRESISTIBLE” (JUNE 23)

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"Working together with him, then, we appeal to you not to receive the grace of God in vain" (2 Corinthians 6:1).

IN THE SCRIPTURES, ONE OF THE MOST TOUCHING CHARACTERISTICS OF GOD IS THE FERVENCY WITH WHICH HE APPEALS TO HUMAN BEINGS. In many dire circumstances, God is shown pleading with people to let Him save them. But there was always a choice to be made by those needing God’s help: would they receive God’s grace or not? The basic situation of mankind is summed up well in Paul’s heartfelt exhortation to his brethren in Corinth in which he said, “We appeal to you not to receive the grace of God in vain.”

Sadly, there are those (many of whom I admire for their sincerity) who teach that God’s grace cannot be rejected. Believing that we are born with the “original sin” of Adam’s transgression and are so depraved in our nature that we couldn’t even respond to an offer of salvation if we tried, these teachers insist that God must decide who will be saved — and those whom He decides to save, He infuses with the “enabling power” of the Holy Spirit. This grace is “irresistible” by the recipients, or so says the doctrine. God having decided who will be saved, the chosen ones do not have the power to reject the saving influence which God sends upon them. But surely, many have refused God’s efforts to win their hearts. When, for example, Jesus lamented Jerusalem’s rejection of Him (Matthew 23:37), it is woefully inadequate to say that, since they refused, it must not have really been salvation that He was offering them.

As with all the concepts that are central to Calvinism, the doctrine of irresistible grace rests on a mistaken notion of God’s sovereignty. The Calvinist argues that if anyone can say no to God, that means God is not sovereign. In other words, if we can, by the exercise of our will, keep God from saving us, that means God is not all-powerful. But actually, that argument is the one which limits God. It says that God could not have decided to make creatures endowed with a free will. But that is exactly what God did when He created us. And the result is that those who accept Him, whether many or few, do so freely and lovingly — rather than under the compulsion of their “irresistible” programming.

"It is a denial of the sovereignty of God to say that He could not create persons capable of freely rejecting him" (Curtis Byers).

Gary Henry - WordPoints.com + AreYouaChristian.com

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SCRIPTURAL TEACHING ABOUT GOD’S “ELECTION” (JUNE 22)

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"Who shall bring any charge against God’s elect? It is God who justifies" (Romans 8:33).

TO “ELECT” IS TO “CHOOSE.” So if we were talking about our salvation by God and we said that it’s a matter of His “election” or “choosing,” what would we mean? John Calvin (and various others before him) argued that before God created the world He chose which individuals would be saved. Yet it goes far beyond the truth concerning God’s election in Romans 8:33 to teach that God unconditionally elected some individuals to salvation. Each of these terms makes a difference. Let’s take them in reverse order:

SALVATION. The Scriptures teach that, before the boys were born, God chose Jacob and not his twin brother, Esau, to father the family through whom the Messiah would come into the world (Romans 9:10-12). So yes, God did choose some persons to play specific roles in His plan to bring about salvation. But that is very different than choosing those persons to be eternally saved or lost.

INDIVIDUALS. Paul spoke of the Colossians as “God’s chosen ones, holy and beloved” (3:12). Salvation is surely a matter of God’s choice, and His divine prerogative is where the emphasis should always be kept. It was God who chose whom He would save, but what He chose was a class of people defined by a criterion: the “obedience of faith” (Romans 1:5). This group is open to all who will obey. No one is barred by an eternal, unchangeable edict of God.

UNCONDITIONAL. In the New Testament, people decided whether they would obey the gospel or not (Acts 2:40,41). Yet without any conditions that can be accepted or rejected, the gospel “call” is not really an invitation. Indeed, the whole enterprise of evangelism is meaningless if God has ordained who will be saved and salvation is not contingent on anyone’s decision as to the gospel’s requirements.

If the Bible teaches anything about God, it teaches that He acts with justice — He “shows no partiality” (Acts 10:34). But if Calvinism is true, T. W. Brents was correct when he said that God cannot possibly be considered a fair and righteous judge.

"But if the doctrine . . . is true — that before the foundation of the world was laid, according to an immutable and eternal purpose of His own, without any foresight of faith, good works, or any thing else in man, God unconditionally elected some men and angels to eternal life, and at the same time foreordained the residue to dishonor and eternal wrath — then we know not how to avoid the conclusion that He is a respecter of persons" (T. W. Brents).

Gary Henry - WordPoints.com + AreYouaChristian.com

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THE FALLACY OF ORIGINAL SIN (JUNE 21)

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"The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself" (Ezekiel 18:20).

IN THIS OFTEN-QUOTED TEXT, A PRINCIPLE OF GREAT IMPORTANCE IS ENUNCIATED: THE PRINCIPLE OF INDIVIDUAL ACCOUNTABILITY. Our eternal destiny will be determined not by the deeds of others but by our own. As for righteousness, we won’t go to heaven just because we’re in a group of good people, and as for sin, we won’t be sentenced to death because of someone else’s ungodliness.

Physically, we die as a consequence of Adam’s removal from access to the tree of life (Genesis 3:22-24). The false doctrine of Calvinistic “original sin,” however, goes much further than this. It teaches that we are all born guilty of the sin that Adam committed. Standing under the condemnation of God for what Adam did, we are in a lost spiritual condition because of our eldest forefather.

If original sin were true, there is no reasonable way the principle found in Ezekiel 18:20 could be said to be valid. In the world we presently live in, it’s an obvious fact that we can be impacted by other people’s sins. Every day, people are hurt by the deeds of others, either directly or indirectly. But to say that even as infants we are guilty of Adam’s sin and are in a lost spiritual condition because of what Adam did is to make a cruel joke out of Ezekiel’s statement, “The wickedness of the wicked shall be upon himself.” The wickedness of Adam would not only be “upon” us; it would be upon us in a much more devastating way than is ever the case when we suffer in this life as a consequence of someone else’s sin.

To make matters worse, the doctrine of original sin is part of a package of other beliefs, as we will see in the next two readings. These doctrines, if true, would mean we are cosmic game pieces, moved around by a God who decides who will be saved and who will not. But thankfully, the gospel of Christ tells a different story.

"Behind these errors is the long history of a misconception of the grace of God that denies man has free will, and accepts the doctrine of total hereditary depravity. The idea is that man is so depraved and wholly separated from God that without miraculous aid he can do nothing to bring about his redemption. The idea finally ends in the doctrine of preservation: once God has saved a person, He could never allow him to be lost" (Robert F. Turner).

Gary Henry - WordPoints.com + AreYouaChristian.com

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LESSONS FROM NAAMAN (JUNE 20)

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"So Naaman came with his horses and chariots and stood at the door of Elisha's house. And Elisha sent a messenger to him, saying, 'Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean' . . . So he went down and dipped himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean" (2 Kings 5:9,10,14).

NAAMAN WANTED TO BE CLEANSED FROM HIS LEPROSY, BUT HE DIDN’T LIKE WHAT HE WAS TOLD TO DO. When Elisha told him to dip himself in the Jordan River seven times, not only would such a menial act have been a blow to his pride, but he would not have seen any logical connection between the command and the benefit he hoped to receive. So he balked. But when his servants persuaded him to humble himself and obey Elisha, “his flesh was restored like the flesh of a little child, and he was clean.”

If we’re honest, we probably see something of ourselves in Naaman. If God were to require of us something grand and glorious, our obedience would be prompt. And if we think we see why God would require something (the instruction “makes sense” to us), we are willing to go along with Him. But when God commands things that seem lowly, arbitrary, or irrational, we dismiss those items as “works” only a legalist would view as “required.”

The fact is, it takes humility as well as trust to do things God’s way. If we only obey when it suits us and when the act commends itself to our sense of logic, we are not really obeying God — we are doing as we please. And such self-will is what got us into trouble in the first place. If God is ever going to be allowed back on the throne of our hearts, obedience is the thing we must learn.

Naaman’s obedience certainly did not earn him the cleansing of his leprosy. It had no “merit” that would cure him. But there is no denying this: if he had not been humble enough to accept the conditions that were stipulated, his leprosy would have remained.

An old adage says, “Understanding can wait; obedience cannot.” Abraham wouldn’t have understood why he should offer up Isaac, Noah wouldn’t have understood what a flood was, and Israel wouldn’t have understood going in circles around Jericho. But it was in their obedience that God would have started making sense to them.

"Obedience is the key that unlocks the door to every profound spiritual experience" (Dorothy Kerin).

Gary Henry - WordPoints.com + AreYouaChristian.com

For more information, visit http://AreYouaChristian.com