Category Archives: Soteriology (The Study of Salvation and the Gospel)
These wonderful excerpts from a sermon on 1 Peter 1:1-12 and 1:22-2:12 were given in “The Spurgeon Fellowship Journal – Spring 2008.” I appreciate the wonderful abilities that Tim Keller has to explain, elucidate, and illuminate on the gospel of our Lord and Savior Jesus Christ. There is great food for thought here, and wonderful implications for living out the gospel in ministry – enjoy! – Dr. David P. Craig
Tim Keller on Gospel-Centered Ministry
I am here to talk to you about what ministry shaped by the gospel, profoundly shaped by the gospel, really looks like . . .
In this letter, Peter was not writing to the same type of situation Paul addressed in his letter to the Corinthians. Paul was writing into a situation where there were doctrinal fractions, divisions, and party divisiveness . . . Peter was speaking to a persecuted church – a church which was both passively and actively persecuted . . . they were being beset by a culture around them with very different values that they do not know how to relate to. So, of course, you can never divide the doctrinal from the practical issues. However, I would say that Peter here was less concerned about expounding on the content of the gospel as Paul was in 1 Corinthians 15. I’ll show how the gospel should shape the way in which we live, our ministry, and how the church operates as a community.
When I was looking through 1 Peter 1 and 2, I found seven features that Peter uses to describe the gospel . . . Since everything in these seven points has already been explicated in the previous sermon, I am simply going to draw out the implications for ministry. I am going to read a nice long section: 1 Peter 1:1-12, 1:22-2:12. Chapters one and two are remarkable at giving you all the features of the gospel and helping us to understand the ministry implications:
“Peter, an apostle of Jesus Christ, to those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: may grace and peace be multiplied to you. Blessed be the God and Father of our Lord Jesus Christ!
According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith— more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.
Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls. Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; for “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.” And this word is the good news that was preached to you. So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture:
“Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.”
I hate to do what I am about to do, which is a “fly-over.” I hate to go by some of these verses. These verses are deep wells, as we know. I know at least three or four men of God who would probably base their entire lives on one or two of these verses. I thought of Ed Clowney as I went by verses 2 and 9. Nevertheless, we are here for an overview. And therefore, I would suggest to you that Peter shows us in these two chapters that there are seven features of the gospel that we have to tease out of the ministry. I will say them here so you can write them down.
The gospel is: (1) historical, (2) doxological, (3) Christocentrical, (4) personal, (5) cultural, to quote Don Carson, (6) “massively transformational,” and (7) wonderful. Each one has a ministry implication.
(1) The gospel is historical . . . The word “gospel” shows up twice. Gospel actually means “good news.” You see it spelled out a little bit when it says “he has caused us to be born again to a living hope through the resurrection of Jesus Christ”. Why do we say that the gospel is good news? Some years ago, I heard a tape series I am sure was never put into print by Dr. Martin Lloyd-Jones. It was an evening sermon series on 1 Corinthians 15. He clarified how the Gospel is based on historical events in how the religion got its start. He said there was a big difference between advice and news. The Gospel, he would say, is good news, but not good advice. Here’s what he said about that: “Advice is counsel about something that hasn’t happened yet, but you can do something about it. News is a report about something that has happened which you can’t do anything about because it has been done for you and all you can do is to respond to it.”
So he says think this out: here’s a king, and he goes into a battle against an invading army to defend his land. If the king defeats the invading army, he sends back to the capital city messengers, envoys, and very happy envoys. He sends back good newsers. And what they come back with is a report. They come back and they say: It’s been defeated and it’s been all done. Therefore respond with joy and now go about your lives in this peace which has been achieved for you. But if he doesn’t defeat the invading army, and the invading army breaks through, the king sends back military advisers and says . . . “Marksmen over here and the horseman over there, and we will have to fight for our lives.”
Dr. Martin Lloyd-Jones says that every other religion sends military advisers to people. Every other religion says that if you want to achieve salvation, you will have to fight for your life. Every other religion is sending advice saying, “here are the rites, here are the rituals, here’s the transformation of the consciousness and here are the laws and the regulations. Marksmen over here and horsemen over there and we are going to fight for our lives.” We send heralds; we send messengers and not military advisers. Isn’t that clarifying? It’s just incredibly clarifying. And it’s not like there’s nothing to do about it, my goodness. Both the messenger and the military adviser get an enormous response. One is a response of joy and the other one is a response of fear. All other religions give advice and they drive everything you do with fear . . . as you know, when you hear the gospel, when you hear the message that it’s all been done for you, it’s a historical event that has happened, your salvation is accomplished for you, what do you want to do? You
want to obey the Ten Commandments, you want to pray, and you want to please the one that did this for you.
If, on the other hand, military advisers say you have to live a really good life if you want to get into heaven, what do you do? You want to pray and you want to obey the Ten Commandments. It looks the same, doesn’t it? But for two radically different reasons: One is joy and the other one is fear. In the short run, they look alike. But in the long run, over here we have burn out and self-righteousness and guilt and all sorts of problems. And that’s fascinating.
But having said that, what’s the ministry implication? The ministry implication is this: the significance of preaching, of proclamation, of declarative preaching, is irreplaceably central in Gospel ministry. Declarative preaching is irreplaceably central.
Why? If basically we are sending people “how to”, if we are saying here’s the “how to” to live the right way, if that’s the primary message, I am not sure words are necessarily the best thing to send. You want to send a model. If I were to teach an advanced seminar on preaching (and I never have) I would make everybody read CS Lewis’ Studies in Words. It’s amazing because we are wordsmiths and he shows you how important it is to craft your words properly. The last chapter is called “At the Fringe of Language” and he says language can’t do everything. He says that one of the things language cannot do is describe complex operations. On the other hand, when it comes to describing how, to explain to somebody that Joshua Chamberlain, without any ammunition, charged down Little Round Top in an incredible, risky adventure at the height of the Battle of Gettysburg, and as a result changed the course of history. You don’t show people that, you tell them that. It’s something that happened, you describe it. You tell them that. If you are going to give them how-tos, very often what you want is modeling and dialogue, action and reflection and so forth.
Therefore, if you believe the gospel is good news, declarative preaching (verbal proclaiming) will always be irreplaceably central to what we do. However, if you subscribe to the assertion that the gospel is simply good advice on how to live a life that changes people and connects to God . . . dialogue would be alright. Stories and modeling and reflection would be more important. In other words, you would believe what some people would quip: “proclaim the gospel, use words if necessary”. You’ve probably heard that. That shows, I think, that they don’t quite understand what the gospel is all about.
(2) The gospel is Doxological. The purpose of the gospel is not merely forgiveness of individuals, but to bring people to full flourishing through glorious worship. Now where do you see that?
Karen Jobs, in her commentary of 1 Peter, points out what all commentators point out, but I like the way she titled it. Chapter 1 verse 3 to verse 12 is all one sentence in Greek. Therefore, there is a main clause. All that follows are subordinate clauses to the main clause. Here is the main clause: “Praise be to the God and Father and our Lord Jesus Christ”. She entitled the whole section, (and that’s what I like about it), “Doxology and Basis for the Christian Life,” because everything in there, even the new birth, is to the praise of the glory of God. Now why is this so important?
One of the most life-changing and especially ministry-changing things in my life was reading Martin Luther’s “Larger Catechism” a few years ago. In “Larger Catechism,” he lays out his understanding of the Ten Commandments. Luther says that the first commandment is first because (he thinks) all the other commandments are based on it. In other words, when you break any of the commandments two through ten, you have already broken or are in the process of breaking commandment one. So, Martin Luther says you don’t lie unless you have already made something else more than God your functional savior; something else is your greatest joy. Why do you lie? You lie either because the approval of other people is more important than God’s or because money is more than the security you have in God. So you wouldn’t lie unless you already have first made something else more important than God in your life . . . something more fundamental to your meaningless in life or happiness or joy. And then Luther went one step further and said underneath every sin is idolatry in general. And underneath every idolatry in general is always some form of work-righteousness in general, in particular some kind of self-salvation project . . . whenever you make something more important than God, that thing is essentially a savior of your making.
Martin Luther says of the first commandment, you have to believe the Gospel. You can’t look to anything else for your justification . . . you have to believe in the Gospel and you can’t look to anything else for your justification . . . If he were here today, he would say that underneath everything from eating disorders to racism is a self-salvation project, a failure to believe in the Gospel, and is some form of idolatry. You have either made an idol of thinness . . . or of your race and your blood . . . your heart’s imagination is captured. Your heart is essentially adoring and dotting on something other than God . . .
Some years ago . . . I was talking to a young woman, a fifteen year-old girl in my church in Virginia . . . she was really struggling and said this: “I really understand this, I am a Christian. I have clothed myself in the righteousness of Christ, I have a guaranteed place in heaven, and I am the delight of the Father. But what good is that when the boys in high school won’t even look at me?” She was absolutely honest. You might say: is she even a Christian? Of course she was a Christian, as far as I can tell. If I look back on it and she looks back on it, there have been changes. Here’s the point: boys were on video, and God was on audio . . . if you have an audio and video happening at the same time, you know which one wins. Right?
Jonathan Edwards would say that the ultimate purpose of preaching is not just to make the truth clear, but also to make it real. Of course for it to be real, it’s got to be clear. If it’s confused . . . sorry, no worship happens. But you can’t stop there. We are, I think, afraid of the spirit of the age, of subjectivism, because we believe in objective truth. As a result, our expository messages are too cognitive. Jonathan Edwards did not tell stories, he was incredibly rational. But he was also unbelievably vivid. He was incredibly logical, and precise, and clear because he knew that unless the truth is clear, it will never be real. It’s got to be crystal clear, amazingly clear. But it also has to be vivid.
I don’t think this is going to be very easy. I see the narrative preaching approach which works superficially on people’s emotions. And you have a kind of an expository preaching that tends to be like a Bible commentary that works more on the head. But the heart is not exclusively the emotions, and certainly not just the intellect . . . Therefore, the preaching has to be gripping . . .
What I love about Edwards is how incredibly rational he is, how logical and persuasive he is and yet at the same time, so vivid. You go into his messages and there’s the sun, the moon, and the stars. There are mountains and dandelions . . . it’s just astounding . . . he understood that telling stories to tweak the emotions, is like putting dynamite on the face of the rock, blowing it up and shearing off the face but not really changing the life.
One the other hand, if you bore down into it with the truth, and put dynamite in there, if you are able to preach Christ vividly, and you are able to preach the truth practically and you are able to preach it out of a changed life and heart in yourself (which obviously isn’t the easiest thing by any means) then when there is an explosion, it really changes people’s lives. I don’t think we have the right end of the stick in general, either in the movement of the people who are working towards telling stories because they want to get people emotionally or working towards giving people the truth because they want to be sure that people are doctrinally sound.
The Doctor, Martyn Lloyd-Jones, was not a touchy-feely type . . . based on his understanding of Edwards, he asserts that the first and primary object of preaching is not to give information. It is, as Jonathan Edwards said, to produce an impression. This is the Doctor, now. It is the impression at the time that matters, even more than what you can remember subsequently. Edwards, in my opinion, understood the true notion of preaching. It is not primarily to impart information . . . while you write your notes, you may be missing something that will impact your spirit.
As preachers, we must not forget this. We should tell our people to read books at home and to take notes at home; the business of preaching is to make such knowledge live. Now, by the way, I don’t mind if people are taking notes in my sermons, in the first part of the sermon. But if you are still taking notes at the end of the sermon, I don’t think that I have made it home . . .
Thomas Chalmers puts it like this:
“It is seldom that any of our bad habits or flaws disappear by a mere nature process of natural extinction. At least it is very seldom it is done by the instrumentality of reasoning or by the force of mental determination. What cannot be destroyed however may be dispossessed. One case may be made to give away to another and to lose its power entirely has the reigning affect of the mind. Here’s an example: A youth may cease to idolize sensual pleasure but it is because of the idol of wealth. The desire to make money has gotten ascendancy, so he becomes disciplined. But the love of money might have ceased to be in his heart if he was draw to ideology and politics. Now he is lorded over by the love of power and moral superiority instead of wealth. But there is not one of these transformations in which the heart is left without an object. The human heart’s desire for one particular object is conquered. But its desire to have some object of adoration is unconquerable. The only way to dispossess the heart of all its affection is by the explosive power of a new one. Thus is it not enough to hold out to the world the mirror of its own imperfections, it is not enough to come forth with the demonstration . . . of the character of their enjoyment, it is not enough to just simply speak the conscience, to speak its follies. Rather, you must seek, as a preacher, every legitimate method of finding access to the heart for the love of Him who is greater than the world.”
(3) The gospel is Christocentrical. The gospel, as Don [D.A. Carson] pointed out, in a certain sense, the gospel is just Jesus. What is the gospel? It is who Jesus is and what He did for us. The Gospel is Jesus. Of course, you see this in 1 Peter 1:10 where it says, “About which salvation the prophets sought out and searched out, prophesying concerning the grace for you; searching for what, or what manner of time, the Spirit of Christ made clear within them, testifying beforehand of the sufferings of Christ, and the glories that should follow.”
What’s intriguing to me is this: reading in Luke and Acts how Jesus got His disciples together during the forty days before He ascended after He was resurrected. What was He doing? I am sure He was doing more than what we are told. But if you look in Luke 24, it looks like He was giving them a New Testament hermeneutical seminar. This should give professors a lot of hope . . . even Jesus thought running a seminar on hermeneutics was a good idea! If he was running them in those forty days, maybe it is a good idea to run them now. Basically, He was saying that everything in the Old Testament points to Him . . .
He told Cleopas and the other disciples on the road to Emmaus and in the upper room that everything in the Prophets and the Psalms and the Law points to Him. It’s intriguing, we see that in Luke and now here in 1 Peter we have an echo of it. Peter was in on that seminar . . . now he is explaining that concerning this salvation, the salvation of the gospel of Christ, the Prophets had the Holy Spirit in them pointing them towards Jesus . . . Peter is saying what Jesus was saying . . . that everything pointed towards Jesus. Every text in the Old Testament was pointing toward Jesus.
Now my ministry implication is this: The basic subject of every sermon ought to be Jesus, regardless of what passage is at hand. It doesn’t matter whether it is Old or New Testament; it’s got to be about Jesus. By the way, you might say this is only about Old Testament hermeneutics; no, you need to know that my friend Sinclair Ferguson says most evangelical ministers don’t preach Christ. Not only do they not preach Christ in the Old Testament . . . they don’t preach Christ in the New Testament. I will get back to this in a second.
I know this is somewhat of an internal debate here and I’ve got to be careful. I don’t want to be a party guy and say, “I follow Chapell, or I follow Goldsworthy.” And you know there are people who say that you preach everything in the Bible pointing to Jesus and there are other good men that just don’t think that’s right. You shouldn’t preach Christ from Jacob wrestling with God . . . you should preach about wrestling with God in prayer or suffering or something like that. Honestly, I believe those good and sincere men are wrong on the basis of reading the Bible and the understanding of hermeneutics and so on.
But part of this goes back, I remember, some years ago, to when I sat down with my wife. You know what that’s like – on the way home – after the sermon. First you are hoping she will say: “Great sermon, honey.” But if she doesn’t say anything, you fear the worst. I remember one day we really got into it. I said, “Let me ask you, how often do you think it was a great sermon? How many weeks out of the month?” And she said “no more than one in every four or five weeks.” So, we sat down and here’s what she said: “For a good part of your sermon, your sermons are great. They are rational and biblical, and they are exegetical. They show me how I should live, and what I should believe. But every so often – suddenly at the end – Jesus shows up. And when Jesus shows up, it suddenly becomes not a lecture but a sermon for me, because when you say this is what you ought to do, I think to myself, ‘I know, I know, okay. Now I am a little clearer about it and I am a little more guilty about it. Fine.’ But sometimes you get to the place where you say, ‘This is what you ought to do, though you really probably can’t do it; but there is one who did. And because He did it on our behalf, and because He did it in our place, we believe in Him. We will begin to be able to do it.’” This is true only to the degree that we understand what He did for us. And she says: “That’s different. One time out of four or five, your lecture becomes a sermon when Jesus shows up and I want to do that. I have hope. And I begin to see how I can do it.”
I really didn’t understand . . . but basically, now I do. Here’s the thing. Your preaching will never be doxological and it won’t be central unless it is Christocentric. Here’s why: if you tell people they need to be generous, and ask why they aren’t being more generous . . . I happen to know about people being generous. Sometimes you don’t know about the lust in someone’s heart week to week, but you know if people are being generous week to week.
Why aren’t people being more generous? Are they just being sinners? Let’s go back to Martin Luther. Let’s go back to the catechism. If you are not being generous, then there is something going on there, is there not? You are saying your status or your security, which is based on money, is very important to you. You need to be able to buy certain cloths and live in certain circles and go to certain places. Human approval, security, there’s idols underneath the lack of generosity. The money is more than just money. It’s security, it’s significance, it’s status. You’ve got to make more money, and then you will give it away.
How do you do that? You have to show that Jesus Christ is their true wealth. You have to show them what their idols are. You have to get to Jesus. As a result, if you don’t get there, you are going to find that you are wailing on people’s wills. You are beating on wills. Sinclair Ferguson wrote a book . . . called Preaching Christ in the Old Testament. And this is what he says: Not only do most ministers not preach Christ in the Old Testament; they don’t preach Christ from the New Testament. The preacher has looked into the text, even in the New Testament, to find himself and the congregation . . . not to find Christ. You can do this even in the New Testament, in the Gospels. The sermon, therefore, is consequently about the people in the Gospels and not the Christ in that Gospel. The more fundamental issue is this question: What is the Bible really about? Is the Bible basically about me and what I must do or is it about Jesus and what He has done? Is the Bible about the objective and indicative?
Here’s an example. Hermeneutics is important. You can’t just find Jesus in every little twig. And there needs to be a way where you are following the trajectory of the text no matter what that text is to Jesus. You have to show how Jesus is the ultimate fulfillment of that particular trajectory of the text. You’ve got to be responsible. And yet, like Sinclair said, it’s more like an instinct. It’s not so much just the right hermeneutical principles; it’s an instinct. Do you believe the Bible is basically about you or basically about Him? Is David and Goliath basically about you and how you can be like David and Goliath or about Him, the One that took on the only giants in life who can kill us? You see. And His victory is imputed on us. Who is this all about? That’s the fundamental question.
And when that happens, you start to read the bible anew. Jesus is the true and better Adam who passed the test in the garden. His garden is a much tougher garden and his obedience is imputed on us. Jesus is the true and better Abel, who though innocently slain has blood that cries out: not for our condemnation but for our acquittal. Jesus is the true and better Abraham, who answers the call of God, who leaves all the familiar comforts of the world into the void, not knowing where He went. Jesus is the true and better Isaac who is not only offered by his father on the mount but who was truly sacrificed for us all. While God said to Abraham: “Now I know you truly love me, because you did not withhold your son, your only son, from me.” Now we, at the foot of the cross, can say to God: “Now we know you love us because you did not withhold your Son, your only Son, whom you love, from us.”
Jesus is the true and better Jacob, who wrestled and took the blows of justice that we deserved so we like Jacob only receive the wounds of grace that wake us up and disciple us. Jesus is the true and better Joseph, who is at the right hand of the king, and forgives those who betrayed and sold him and uses his power to save them. Jesus is the true and better Moses, who stands in the gap between the people and the LORD and mediates the new covenant. Jesus is the true and better rock of Moses who struck with the rod of God’s justice now gives us water in the desert. Jesus is the true and better Job, He is the truly innocent sufferer who then intercedes for and saves His stupid friends. Is that a type? That’s not typology. That’s an instinct.
Jesus is the true and better David, whose victory becomes the people’s victory even though they didn’t lift a stone to accomplish it themselves. Jesus is the true and better Esther, who didn’t just risk losing an earthly palace but lost ultimately the heavenly one, who didn’t just risk His life but gave His life, who didn’t say if I perish I perish but when I perish, I perish for them . . . to save my people. Jesus is the true and better Jonah who was cast out into the storm so we can be brought in. He’s the real Passover Lamb; He’s the true temple, the true prophet, the true priest, the true king, the true sacrifice, the true lamb, the true life, the true bread. The Bible is not about you. And that’s an instinct.
Until that shows up in your sermons, it will be lectures and not sermons. It won’t be doxological, it won’t be central.
(4) The gospel is personal and individual. Don [D.A. Carson] already said this. In 1 Peter 1 and 2, we see a lot of references to the new birth. What does the new birth mean – think about the metaphor of the birth – you can’t make yourself a Christian? You can make yourself a Buddhist. You can make yourself a Muslim. You can make yourself an Atheist. But you can’t make yourself a Christian. To become a Christian, you have to be converted . . . notice that’s a passive. You don’t convert yourself, something happens to you. Through faith you’re born again. You are confronted with you sin in front of a holy and jealous God. And you see the provision. Now, that’s individual conversion. This is very important, at this moment, in all our lives as Christians, especially in North America, but I am sure in other places as well. There is an erosion in the confidence of the thing that I just said. It is the idea that we have sinned against a holy and jealous God, the wrath of God has to be satisfied, Jesus Christ stood in our place, substitutionary atonement is provided, and when we believe in this, both in His suffering and obedience is imputed to us . . .
J.I. Packer, in his little chapter on grace in Knowing God, said there are two things you have to know in order to understand the concept of grace. Grace isn’t the opposite of Law. First of all, you have to understand how lost you are, how bad you are, how dire your condition is, and how big the debt is. You have to understand that . . .
Now if somebody says, “I believe Jesus died for me, He shed His blood for me and I have given my life to Christ. I accepted Him; I walked forward and invited Him into my life,” but you don’t see any change in that person’s life, you don’t see identify shifting, behavior transformation and joy, what’s the problem? It’s clear that this person doesn’t understand the size of the debt, and therefore the size of the payment . . . Jim Packer used to say to understand grace, and for grace to be transforming, first you have to understand the debt.
The second thing you have to understand, besides the size of the debt, is the magnitude of the provision. There are people who do understand that they are pretty bad. They do understand how flawed they are. They do understand how far short they fall. But they aren’t convinced of the magnitude, sufficiency, freeness, and fullness of the provision. They may only believe that Jesus died the death that we should have died. And maybe they also don’t believe Jesus lived the life that we should have lived . . . And you also see Pharisees – people who are really under the burden of guilt. As a result, they are withdrawn and hostile and moralistic and legalistic. And we look at these two groups of people and the evangelical world is filled with them. Easy-Believeism is really deadly. The Cost of Discipleship book by Bonhoeffer explains why Easy-Believeism was the reason Nazism could come into power. That’s pretty dangerous. Why Easy-Believesim? Why the Moralism? Because they don’t understand the gospel; the old gospel, the historic gospel. The gospel of salvation by grace through faith and the work of Jesus Christ alone, and substitutionary atonement . . . they don’t get it.
So what’s the solution to all the Easy-Believeism? Why is it that we don’t have people living the life they ought to live? Why do we see people culturally withdraw, being really negative and narrow? Because people think the solution is “let’s change the gospel” . . . I can’t imagine that anybody is going to write a hymn that goes like this: “my chains fell off and my heart was free, I rose forth and followed thee.” It’s just not going to happen . . .
(5) The gospel is cultural. What do I mean by cultural? The gospel creates a culture called The Church. It’s not just an aggregation of saved individuals. It’s a culture. The gospel is so different in what it says about God, you, and your standing with God. It’s so identity transforming; every other religion or system motivates you through fear and pride to do the right thing. Only the gospel motivates you through joy . . . the fear and trembling joy . . . the fear of God joy. That doesn’t mean that now we are a bunch of saved individuals with wonderful internal fulfillment. It means that when we get together we want to do things differently. We will do everything differently. The gospel is massively transformational and it creates a counter culture but it also makes us as people relate to the culture around us. And this comes out especially in 1 Peter 2. I will be brief on this but it’s crucial.
Those of us who believe in that individual gospel often miss the communal aspects of the gospel. And in 1 Peter 2:12, he says “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” Right before this, he says, “Beloved, I urge you as aliens and strangers.” In 1 Peter 1:1, “Peter, an apostle of Jesus Christ, To God’s elect, strangers in the world.” There’s been a lot of discussion about this. There’s pretty much a consensus. The word “strangers” there means not a tourist who’s just passing through the world briefly, but not a citizen of the world either. Somebody who’s going to be there a long time whose true citizenship and value belongs somewhere else.
Peter makes an amazingly balanced statement and we have to understand this. The gospel, I believe, is radical. The nature of the gospel, on the one hand, does say “you need to engage” to the legalists who are afraid to be polluted by the culture and have the tendency to bolster their fragile sense of righteousness by feeling superior to the sinners around them. On the other hand, the gospel also confronts the secular, irreligious, liberal Christian, who asserts that we really can’t believe in sin or the holiness of God and hell because it offends people.
The gospel says that there are dangers on both sides: cultural accommodation, culture withdrawal. Most of us as Christians today think that most of the dangers today are on one side. We tend to get together with a group of people and say: the main danger, the main danger today is cultural accommodation. On the other side, there are Christians who think the main danger is cultural isolation and irrelevance. No one will see the good deeds of those who withdraw from the world and just hate the world. They don’t glorify God. They are not involved with caring for the poor; they are not engaged. On the other hand, people who accommodate the culture are never persecuted. How do we know that the radical gospel is turning us into a counter-culture for the common good? This counter-culture should be distinct, very different from the side we have inside of us, but a side that shows that we love the world and care about the world. We love our enemies because we are saved by a man who died loving His enemies.
Therefore, this balance is awfully hard to maintain. In Jeremiah 29, the exiles, wanted to stay outside of Babylon and remain pure. The Babylonians wanted to come in to Babylon, and lose their cultural identity. God told them through Jeremiah to do the hardest thing possible. In a sense, He said, “I don’t want you to stay out and be different. I don’t want you to go in and become like them. I want you to go deeply in and stay very different.” And that’s exactly what 1 Peter is talking about. Peter calls them exiles. He knows that the relationship with the culture around them has to be the same relationship as the Jewish exiles had with the Babylonians. We need to seek the welfares of the city. We need to care about that. We need to follow in the footsteps of the one who serves His enemies and forgave His enemies and died for His enemies.
At the same time, we have to be telling people that they are going to hell. Now, generally speaking, by and large, the people who want to be prophetic don’t want to be priestly. The people that want to talk about going to hell do not just sacrificially pour out themselves and say we are going to love you and we are going to serve you, whether you really like what we do or not. And the people who are serving like that are afraid of talking about things like hell or wrath. I don’t know whether we can become a movement of people who understand what 1 Peter is saying: that the gospel creates a counter culture, but a culture that engages the community around us at the expense of persecution . . .
New Yorkers love what the Bible says about forgiveness and reconciliation and caring about the poor. They hate what it says about sex and gender and family. Go on to the Middle East and find people who love what the Bible says about sex and gender and family, but abhor the idea of forgiving people, 70 times 7. I think what 1 Peter 2:12 is trying to say is in every single culture, if you actually live distinctively in an engaged way, you will get persecution AND you will get approval. It will always be different depending on the culture. You will attract people, you will influence people. You will be salt and light and at the same time you will get punched in the mouth.
If you are only getting punched in the mouth, or if you are only getting praise, you are not living the gospel life. Either you are falling into legalism and withdrawal or you are falling into accommodation.
(6) The gospel is massively transformational. When I say the gospel is massively transformational, I am just saying the gospel creates a worldview, a basis of worldview that actually touches every area of life; the way you do business, the way you do art, the way you conduct your family life. What do I mean when I say the gospel is wonderful? 1 Peter 1:12, “It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.”
Angels love to look into the gospel. They never get tired of it. So what does that mean? It means gospel ministry is endlessly creative. It means you can preach the gospel and never have to be afraid of boring people . . .
(7) The gospel is wonderful. Isn’t that amazing? The gospel is not the ABC’s of Christianity, it’s A to Z. It’s not just the elementary and introductory truths. The gospel is what drives everything that we do. The gospel is pretty much the solution to every problem. The gospel is what every theological category should be expounding when we do our systematic theology. It should be very much a part of everything.
Even angels long to look into it. And you should. Let’s pray.
About Dr. Tim Keller: He was born and raised in Pennsylvania, and educated at Bucknell University, Gordon-Conwell Theological Seminary, and Westminster Theological Seminary. He was first a pastor in Hopewell, Virginia. In 1989 he started Redeemer Presbyterian Church in Manhattan with his wife, Kathy, and their three sons. Today, Redeemer has more than five thousand regular attendees at five services, a host of daughter churches, and is planting churches in large cities throughout the world. He is the author of a study of Mark entitled King’s Cross; The Prodigal God based on Luke 15; The Freedom of Self-Forgetfulness; Generous Justice; Counterfeit Gods; Ministries of Mercy: The Call of the Jericho Road; The Meaning of Marriage; a wonderful small group study entitled Gospel In Life; and the New York Times bestseller The Reason for God; & the forthcoming Center Church (August 2012). Tim has a passion for Jesus Christ, making the Gospel clear, church planting, and reaching cities for Christ. If you really want to understand the gospel, and how grace applies to all of life I urge you to devour his books and sermons!
Session 3: GETTING TO CHIRST
(Strategies for Christ-Centered Exposition)
How do we ‘get to Christ’, practically speaking, when preaching a text that is not directly about Jesus? When most people think of “Preaching Christ” from a text, they think of doing so by typology. They look in the text for a ‘type’ of Christ within the text. So for example, we may preach Isaac as the type of sacrificial son, or David as the type of the warrior-savior, and so on. But that is not the only way to preach Christ or to put a text in its “macro” context pointing to Christ. It is important to see how many different ways there are to ‘preach Christ’ besides direct typology. Sidney Greidanus lays out a number of ‘ways’ to preach Christ besides typology in his book Preaching Christ from the Old Testament (Greidanus lists the following “Ways” from the OT Passages to Christ: a) Redemptive-Historical Progression, b) Promise-Fulfillment, c) Typology, d) Analogy, e) Longitudinal Themes, f) NT references, g) Contrast). Motyer also does so in his Look to the Rock. This is my own list which I believe incorporates the insights from their outlines. I made a list based on both their outlines (also consult the Scripture index in Clowney’s Unfolding Mystery).
A. Preaching Christ – AS THEME RESOLUTION
There are quite a number of what Don Carson calls ‘inter-canonical’ themes that ‘cut-across’ the entire biblical corpus. Currently, Carson is editing a series of books on these themes (They are called New Studies in Biblical Theology, put out under ‘Apollos’ imprint of IVP in the United Kingdom, IVP in the USA). Motyer’s Look to the Rock chooses seven of these themes and shows how Christ is the fulfillment of each. But Motyer points out that the OT asserts truths in apparently unreconcilable tension with each other. Thus these themes have ‘thickening plots’ as the OT goes on. In other words, like all good stories, there is a dramatic tension within the theme that seems almost insoluble. Only in Christ, however, are the ‘tensions’ in these themes resolved and fulfilled. With this approach, rather than only looking for ‘types’ we should look for the questions the text raises to which Jesus is ‘the answer in the back of the book’. If you find any of the following themes threading through your text (and this is not an exhaustive list) you can simply ‘pull on the thread’, looking back to where it began and ahead to its fulfillment in Christ now and on the Last Day.
1. Theme of King and Kingdom. The freedom and glory of God’s kingdom is ‘lost’ when Adam and Eve sin. The search for a true ‘judge’ and king absorb much of the history of God’s people. The people continually fall away from submission to the rule of God and instead serve idols, which oppress and enslave. Both the successes and failures of all Israel’s leaders point to the need for a true King. But eventually the tension between the brokenness and depth of sin and the requisite power of the Liberator-King becomes overwhelming. Though Moses leads the exodus out of the land of bondage, he fails to obey God at the Rock. Though David defeats Goliath, he sins against Uriah. No human king is enough. The expectations of a perfect King come to fruition in Isaiah and the Psalms to such a high degree that only the coming of the Lord himself can fulfill them.
Question: “how can any king be powerful enough to liberate us from slavery?” The answer: only one who is God himself. (e.g. In the Lord of the Rings – you need a King).
2. Theme of Grace and Law in the Covenant.
A second major theme of the Bible is how the holiness and love of God relate in the covenant. God is absolutely holy and also merciful. But how can he be both? Ray Dillard says that the histories of Judges through 2 Chronicles seem caught on the dilemma of whether God’s covenant with his people is conditional (conditioned on obedience) or unconditional (by sheer grace). Thus the narratives are mainly propelled by the tension of the question: “how can God be holy and still remain faithful to his people?” The answer: only in the cross, where both the law of God and the love of God was fulfilled. Dillard insists that we must not try to resolve this tension until we get to the cross. Isaiah points to a ‘resolution’ when he speaks of the need for both a High King and a Suffering Servant, but even he is essentially creating just more ‘dramatic’ tension that only Christ can resolve.
3. Theme of Creation, Fall, and Re-creation (Resurrection).
As the Kingdom theme shows us the need for a Liberator from idols and the covenant theme the need for a Redeemer from the Law so the theme of creation-and-consummation points to our need for a Healer who is Life itself. Death brings decay and disintegration to all God’s good creation. Life is filled with grief and loss. Society is a Babel. Even the people of God are in a kind of indefinite ‘exile’. We are alienated from our God, our true selves, one another, and from the creational environment. The question: “how can the creation be saved and healed? How can we be liberated from death and decay?” Answer: only if the one who created us returns to renew us at last. Only by the one who defeats death through the resurrection. He will reconcile ‘all things’ (Col. 1:16-20) and make the world into the Garden of God (Rev. 21:1-8).
“NARROW THEMES” (just some!)
4. Worship and the Sanctuary.
Question: How can we connect to the presence of God? Answer: The Presence was lost through sin. It dwells amidst the people in the tabernacle, but in Christ, God’s glory becomes something we ‘behold’ (John 1:14), and now the presence of God is actually within us (1 Peter 2). Some day, the light and presence of God will fill the earth. Jesus is the Beauty we must adore to live.
5. Righteousness and Nakedness.
Question: How can we be free of shame and condemnation? Answer: We were originally righteous and right with God—naked and unashamed. Jesus however is the perfectly obedient Son, clothing us in a robe of his own righteousness and lead us boldly and unashamedly before the throne.
6. Marriage and Faithfulness.
Question: How can we know love and intimacy? Answer: God depicts his relationship with this people as the relationship of a husband to an unfaithful wife. Jesus however, is the true bridegroom who sacrificially loves his spouse, wins her love, and presents her to himself as a radiant bride.
7. Image and Likeness.
Question: How can we become fully human beings? Answer: God made us in his ‘image and likeness’, but that likeness has been defaced in us, though not lost. In Christ and his incarnation, we have the perfect picture both of who God is (in terms we can literally grasp) and also of who we are meant to be. Through Christ the image of God is restored in us.
8. Rest and Sabbath.
Question: How can we find harmony with ourselves and those around us? Answer: We were originally called into the ‘rest’, the shalom of God, but now we are deeply restless. The Sabbath points to the rest from our physical work that we need. More profoundly, Christ brings us the spiritual rest from our good works (Hebrews 4). Finally, we will have the ultimate rest in the City of God.
9. Wisdom and the Word.
Question: How can we know the truth, especially the reason for our existence? Answer: We were created for a purpose, but now we experience meaninglessness. We do not have the wisdom to direct our steps. But in Christ we have not only the master teacher of the Word, but the Word, the Logos himself, who is the one we should live for, our meaning in life.
10. Justice and Judgment.
Question: If there is no ultimate judge, what hope is there for the world, so filled with tyranny and injustice, but if there is an ultimate judge, what hope is there for us, who have done so much wrong? (I.e. How can the Word of God be life-giving blessing and not just a curse?). Answer: only in Christ is there hope, for he is the Judge who took judgment, so God can be both Just and Justifier of those who believe.
11. Factor of Redemptive-Historical Progression.
The preacher must put the text into the ‘flow’ of God’s salvation history, because all of these themes build to fulfillment progressively. God establishes his world in creation, but through the Fall, nearly all is lost. Then God begins to re-establish (kingdom, sanctuary, Word, rest, covenant) with the patriarchs, then under Moses, then during the time of the Prophets. After this, all these themes flame into new brightness in Christ himself. Now God is working them out in the era of the church and will bring them to finality on the last day. Therefore, the theme of RH progress cuts across all other themes. It is usually important to make some reference to the whole story. For example, when preaching about the Psalmist’s desire to go to the sanctuary, we should not simply exhort our people to enjoy worship. Rather we should say, ‘now we are the temple (1 Peter 2:4-5) because Jesus is the temple (John 2:13ff.). How much more available must the Lord be now for rich communion?’ You can always trace each of these ‘broad’ or ‘narrow’ themes through the progressive unfolding of them.
12. Factor of Promise-Fulfillment.
Many of the ‘inter-canonical themes’ have explicit Old Testament promises attached to them. From the ‘mother promise’ of genesis 3:15 down, Jesus is the fulfillment of them all. Move from the promise (implicit or explicit) in your text down to its fulfillment in Jesus. Or, if you are preaching a text from the New Testament, show the history of the longings and promises that are the background to what is asserted. This gives ‘depth’ and ‘story’ to the rather abstract pronouncements of the epistles, especially.
B. Preaching Christ
A third major way to ‘get to Christ’ is to take the “Law Listening” approach. This is based on the idea of Paul in Galatians 3:24 that the Law is ultimately meant to “lead us to Christ.”
In this approach, we take one of the many ethical principles and examples of the Bible—from the wisdom literature or the Old Testament law or even from a New Testament epistle—and truly ‘listen’ to it. These ethical principles are extremely searching and profound, and if we listen to them honestly and thoroughly, we will see that it is simply impossible to keep them! In Christ-centered preaching we argue that we have not truly ‘listened’ to the full weight of the rule till we see that Christ will have to fulfill this ethical principle for us.
Therefore, ultimately, Jesus is the only way to truly take the law seriously. The law does demand that we be perfectly holy. So we are not really listening to the law if we think we can obey it! The law is saying, in effect, “you can never fulfill me—you need a Savior!” (Galatians 3 & 4). Only if we know we aren’t saved by faith do have the strength to actually hear how extensive and searching and deep the demands of the law are.
What then do we exhort the people to do? The “Law Listening” approach does not say: “well, then you don’t really have to obey—after all, nobody’s perfect!” Instead, we show that we will not be truly freed and able to obey this principle until first we see that Jesus fulfilled it for us. This ties directly into Application Strategy “A. Critique Both Religion and Irrelegion”. Look there for more details.
But it is important to see that we do not need to find a ‘type’ or even an ‘inter-canonical theme’ in order to preach Christ from the text. It is not simply that Jesus Christ fulfills the requirements of the law on our behalf so we are not condemned by it. It is not even only that he exemplifies obedience to the law so that we might have a model for holy living. But since all human history only has happened because of Jesus (Genesis 3:15) and since we are created in his image, institutions like marriage, work, family, and community were designed to reflect him. In other words, it is not just that our relationship with Jesus is a good marriage, but marriage itself was invented to show us what our relationship with Jesus is to be like. Therefore, We can’t explain why we “shall not steal” unless we look at Jesus’ ultimate generosity, who “thought it not robbery” to remain in heaven but gave it away, who “though rich, became poor for your sakes”. We can’t explain why we “shall not commit adultery” unless we look at the faithfulness and (properly!) “jealous” love Jesus has shown to us on the cross. His “jealous” love does not only define sexual fidelity, but it gives us the only sufficient motive and power to practice it ourselves. Jesus is not simply the ultimate example, but as the fulfiller of the principles for us at infinite cost to himself, he changes the inner dynamics of our hearts so we can desire and long to be like him.
C. Preaching Christ
The second major way to ‘get to Christ’ is to take the micro-story line in your text and connect it to the Bible’s ‘macro’ story line: God is intervening into the history of a rebellious human race, by calling out and forming a new humanity, through actions that climax in the death and resurrection of Christ, and which lead to the judgment and renewal of the entire creation. There are two basic kinds of story-lines to be connected to the Christ-story line. (Much of the following is what is traditionally called ‘typology’).
1. Individuals’ story-lines.
All the individual stories point us to Jesus, as we locate them in the history of redemption (often with the direct help of the New Testament writers, often not). Jesus is the true and better Adam who passed the temptation test in the garden and whose obedience is imputed to us (1 Cor. 15). Jesus is the true Abel who though innocently slain has blood that cries out for our acquittal, not our condemnation (Heb. 12:24). Jesus is the true Abraham who answered the call of God to leave all the familial and go out into the void “not knowing whither he went!” Jesus is the true “Isaac” who is the son of the laughter of grace who was offered up for us all. He is the true Jacob, who wrestled with God and took the blow of justice we deserved so we like Jacob only receive the wounds of grace to wake us up. He is the true Joseph, who at the right hand of the king forgives those who betrayed and sold him and uses his new power to save them. Jesus is the true and better Moses who stands in the gap between the people and the Lord and who mediates a new covenant (Heb. 3). He is the true Rock of Moses who, struck with the rod of God’s justice, now gives us water in the desert. He is the true Joshua who is the general of the Lord’s army. He is the true and better Job—the only innocent sufferer who then intercedes for his friends (Job 42). Jesus is the better Samson, whose death accomplishes so much good (Judges 16:31). He is the true David, whose victory becomes his people’s victory though they never lifted a stone to accomplish it themselves. Jesus is the true “Teacher” (Ecclesiastes) who may lead us through despair to help us find God. He is the true Jonah who went into the belly of the earth and so the people could be saved.
2. Corporate story-lines.
It is not simply the stories of individuals that point us to Christ. The redemptive purpose of God (easier to see in the RHM than the STM!) is to redeem a people and renew creation. Therefore, the major events in the history of the formation of the people of God also point us to Christ. Jesus is the one through whom all people are created (John 1). Thus the creation story itself points forward to the new creation in Christ. Jesus is the one who went through temptation and probation in the wilderness. Thus the story of the Fall points forward to the successful probation and active obedience of Christ. Thus the exodus story points forward to the true exodus Jesus led for his people through his death (Luke 9:31). He led them not just out of economic and political bondage to sin and death itself. Thus the wandering in the wilderness and the exile to Babylon points forward to Jesus’ ‘homelessness’ and wandering and wilderness temptation and his suffering as the scapegoat outside the gate. He underwent the ultimate exile which fulfilled the righteousness of God fully.
Jesus is very literally the true Israel, the Seed (Galatians 3:16-17). He is the only one who is faithful to the covenant. He is a remnant of one. He fulfills all the obligations of the covenant, and earns the blessings of the covenant for all who believe. When Hosea talks about the exodus of Israel from Egypt, he says, “Out of Egypt I have called my son” (Hosea 11:1). Hosea calls all of Israel “my son”. But Matthew quotes this verse referring to Jesus (Matthew 2:15) because Jesus is the true Israel. As we have seen above, just as Israel was in bondage in Egypt but was saved by the mighty redemptive actions of God in history, so Jesus leads the new people of God out of bondage to sin through the mighty redemptive actions of God in history (his death and resurrection).
3. Grace-pattern story-lines.
Another kind of ‘typology’ that is often overlooked is narrative pattern of life-through-death or triumph-through-weakness pattern which is so often how God works in history and in our lives. Notice how everyone with power and worldly status in the story of Naaman is clueless about salvation, while all the servants and underlings show wisdom. This is a major pattern in the Bible, a gospel-pattern, a grace event or a grace ‘story-line’. Move from the grace-event to the work of Christ. For example, few have considered either Esther or Ruth to be a ‘type’ of Christ, and yet, in order to redeem the people they love, they must risk loss and do many things that mirror how Christ brought salvation to us. Another, important Grace-event typology is the ‘order’ of the Exodus and the Law-giving. God did not first give the law and then deliver the people. First he delivered the people and then he gave them the Law. Thus we are not saved by the Law, but saved for the Law. The Law is how we regulate our love-relationship with God, not the way we merit the relationship. We are saved by faith in Christ.
By the way, Sidney Greidanus does not like to call this ‘typology’ at all, and prefers to call this ‘preaching Christ by analogy’.
It is especially important to see the importance of tying even the deeds of Christ to his own work. Why can Jesus be so accepting of outcasts and sinners? Only because he paid the penalty for them on the cross. If we preach his examples of loving acceptance without tying them to the pattern of the cross, we are simply ‘moralizing’. We are simply telling people, “be accepting and tolerant of others.”
D. Preaching Christ
We briefly mentioned above how to determine if a particular feature in a text has symbolic significance for the author. In general, if a feature has symbolic significance for the author (symbolizing God’s saving activity in some way) then it may be seen as a type of Christ, even if the author does not evidently have Christ consciously in mind. This is an area where abuse is quite possible. For example, does Eve’s creation out of the side of Adam symbolize our redemption out of the wounding of Christ’s side in his execution? (Example from Greidanus, p. 37). Unlikely. We can’t go into this here. Rather, we assert that symbolism-typology is quite important in the Bible and here are some ways symbols function.
1. Major Figure Typology and Symbols.
All the major figures and leaders of the Scriptures point us to Christ, who is the ultimate leader who calls out and forms the people of God. Every anointed leader—every prophet, priest, king, judge who brings about ‘salvation’ or deliverance or redemption of any kind or level—is each a pointer to Christ, both in their strengths and even in their flaws. Even the flaws show that God works by grace and uses what the world sees as marginal and weak. The ‘outsiders’ who God uses, especially those in the line of the promised ‘seed’, point to him (cf. Matt. 1:1-11). He is the fulfillment of the history of the judges who show that God can save not only many, or by few, but by one. Jesus is the judge all the judges point to (since he really administers justice), the prophet all the prophets point to (since he really shows us truth), the priests all priests point to (since he really brings us to God), and the King of kings.
2. Non-Personal Salvation Typology and Symbols.
Trace the ‘salvation-by-grace’ symbols to their fulfillment in Christ. The bronze snake, the water of life from the smitten rock point to Christ, of course (since John and Paul tell us they do!). But especially the entire sacrificial and temple system is really pointing to him. Absolutely everything about the ceremonial system—from the clean laws to the altar, the sacrifices, and the temple itself—are pointing to him. The Sabbath and the Jubilee point to him. He makes them all obsolete. Jesus is the sacrifice all the sacrifices point to (Hebrews 10). Jesus is the bread on the altar in the temple (John 6), the light stand in the Holy Place (John 8), and the temple itself (John 2), for he is the presence of God with us. Jesus fulfills circumcision—it represents how he was cut off from God. Now we are clean in him (Col. 2:10-11). Jesus is the Passover lamb (1 Cor. 5:7).
“Cross-Cut” Category—Way of Contrast.
Sidney Greidanus is helpful when he reminds us that we do not need a good example in our text in order to ‘get to Christ.’ When we say Christ is the completion or fulfillment of every text, that means that he is not only a comparison but a contrast to every text. Christ is a better David, Samson, and Moses—so we don’t have to apologize for their flaws. Their flaws show us Christ by way of a contrast. Or look at the cries for justice in the Psalms. In one sense, Christ validates those cries—injustice is serious! In another sense, however, Jesus’ fulfillment now leads us to think of our enemies in a different way than David did.
Source: Personal Notes from Doctor of Ministry Class at Reformed Theological Seminary in the early 2000’s.
|The Goal||The Chief purpose of the Church’s Mission is to bring glory to God. Glory is brought to God when every nation, tribe, and tongue find their delight in worshipping God.The salvation of souls is certainly a goal in mission. When we look at souls, however, we desire not only that they are saved from Hell, but saved for Heaven.||In man-centered missions’ the salvation of the lost is seen as the main purpose of missions. Men and Women are dying without Christ, and so we must bring them the good news.|
|What drives us?||“People deserve to be damned, but Jesus, the suffering Lamb of God, deserves the reward of His suffering” (John Piper, Let The Nations Be Glad, p. 39). We go out because we love Christ, and we desire that others would love Him too (Of course we are also to desire that the lost would be saved and that they find true fulfillment in God).||Man deserves Hell. It is often difficult to develop a love for the lost world, as the lost are so unlovely. To love the sinner who hates God and Christians is very difficult.|
|Worship||Worship of the Triune God is both the fuel and the goal of missions. Missions exist because worship does not. In Heaven there will be no need for missions, but we will be worshipping God for eternity (Rev. 5:8-14).||In man-centered missions, worship is often seen as only a secondary activity, not as important as missions.|
|Missions? Or Mission?||There is only ONE mission of the Church: to bring glory to God by proclaiming the Gospel and reaping the harvest of souls which will worship and delight in God forever.||There are numerous missions’ (plural), because there are numerous souls to save.|
|Bricks or Cathedrals?||The big-picture’ bricklayer constantly envisions the cathedral that he has a privilege to play a part in building. So the God-centered missionary envisions the Kingdom of God which he is engaged in building.||The little-picture’ bricklayer only sees the bricks and the mortar. So it is with the man-centered missionary, who when he is rejected or encounters trials or failures, cannot look beyond to see the hand of God in it all.|
|Work with or for Christ||We are not working for Christ as much as we are working with Christ (Matthew 28:20b)||In this view, we focus on our job, what we can, focus on our job, what we can do for Christ.|
|Human Worth||Human worth is not diminished by being God-centered. Instead, it is established. That is, when we focus on God who alone has worth in Himself, and we understand that we are created in His image, this brings us great worth.||Man has no worth in and of himself, and being man-centered in one’s approach to anything is ultimately futile.|
|Humility Vs. Pride||Though he thanks God for the opportunity to serve Him and desires to accomplish great things for God, the God-centered missionary knows that he is replaceable. He is a tool in God’s hand, and God can choose to discard him when God pleases. This brings about humility.||Again, the man-centered missionary is on his own mission or various missions, and without him the venture would fall apart. The tendency is toward a Lone Ranger’ mentality. This fosters pride.|
|Prayer||Colossians 4:2-4. Only God can open man’s hearts, so we must ever be in prayer when we are engaged in mission work. Methods are important, but only after you pray and get the message straight.||Man is pursued with any method or technique that will get him to listen, to ‘open his heart’. The problem, only God can open man’s heart.Prayer takes a back seat so the methods, and the message is often compromised.|
|Evangelism||We focus on our faithfulness to the message, allowing God to change hearts (1 Cor. 3:5-8). We have no reason to boast for our successes’ except to boast in the Lord. Those who reject the Gospel are not rejecting us, but God.A side note: though we must allow the Gospel to be offensive (the innocent God-man dying for wretched sinners), we must not add our own offensiveness to the mix.||The focus is on persuasion & results, because anyone’s heart can be opened ‘if we have the right key’. We are seen as failures if the person doesn’t choose Christ. Method and delivery are exalted above content. Offensive doctrines like ‘eternal judgment’ and ‘total depravity’ are avoided, so as not to drive away seekers. (Obviously there is no true gospel where sin and judgment aren’t preached).|
|Success & Failure||Success is guaranteed, because it is God who will build the church.(1 Cor. 3:4-6, Matt. 16:18)This is not to say that man has no role in God’s mission. Man is used as an instrument in the hands of God.Isaiah 18:6; 2 Corinthians 4:7)Even our failures are used by God as successes (Genesis 50:20; Romans 11:33-36)||Success is questionable, since in missions it is seen as man’s mission, and humans make mistakes.With a man-centered viewpoint, when we succeed, we tend to become prideful, and when we fail, we tend to get defeated.|
|How Great a Sacrifice?||Though to the word it appears as if you have made a great sacrifice, when we focus on the sacrifice that Christ paid for us and the benefits that He gave to us, our sacrifice is minimal (See Matthew 13:44-46).||With the wrong perspective, the sacrifice becomes unbearable, and when too much rejection, and too much hardship comes, the man-centered missionary is more likely to give up.|
Why Jesus Died on the Cross
By Mark Dricoll
It was the ultimate sacrifice.
While on a mission in Baghdad to find an area suitable for housing a generator to provide power to local residents, Army Spc. Ross McGinnis saved the lives of at least four of his fellow soldiers by smothering a grenade thrown into their Humvee with his body. This act of bravery cost him his life, but saved the lives of everyone else inside the Humvee.
Recollecting Spc. McGinnis’ courage, Army Staff Sgt. Newland said that Spc. McGinnis sacrificed his life, “Because we were his brothers. He loved us.” McGinnis was awarded the Medal of Honor posthumously for his act of bravery on the battlefield.
Such acts of valor are uncommon. People typically don’t sacrifice their lives for others, even their loved ones.
While We Were Still Enemies
Though it’s uncommon for someone to sacrifice his or her life for a friend, as we see with the story of Spc. McGinnis, it does happen. But it would be nearly impossible to find examples of people sacrificing their life for an enemy.
Amazingly enough, Jesus made such a sacrifice. Nearly 2,000 years ago, the Apostle Paul wrote the following in Romans:
For while were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person – though perhaps for a good person one would dare even to die – but God shows his love for us in that while we were still sinners, Christ died for us.
Regardless if we admit it or not, as sinners, we’re all enemies of God, deserving death and God’s wrath. Yet, Jesus died for us. He made the ultimate sacrifice with his life for you and me.
The Implications of the Cross
Why did Jesus die? Why did he sacrifice his life for his enemies? What did his death on the cross accomplish for you and me?
To understand the significance of Jesus’ death on the cross, also known as the atonement, we must connect it to the doctrines of God’s character, God’s creation, human sin, and God’s responses to sin and sinners. To do this, we need to briefly examine eight truths that are absolutely essential to understanding why Jesus died on the cross and what his death means for us.
8 Truths about Jesus and the Cross
1. God is holy and without any sin.
God is holy, without sin, and altogether good. As such, he can’t be in the presence of sin, and as a just God, must judge sin and sinners (Leviticus 11:44; Isaiah 6:3; 1 Peter 1:15–16).
2. God made the world and us as good.
Not only is God good, but also everything he made was originally good, including human beings, who were made in his image and likeness (Genesis 1:31; Ecclesiastes 7:29).
3. We rebelled against God.
Though God made the world and us as good, our first father and mother rebelled against God, bringing sin into the world. This first sin was trying to become the God of our own lives by doing the one thing we were asked not to do. Ever since, we have sought to remove God from his throne and place ourselves on the throne instead (Genesis 3:1–7; Romans 3:10–12; 5:12).
4. We are sinful.
Despite the fact that God made humans sinless, we’re now sinners both by nature and by choice due to the actions of our first parents. Anyone who says they’re not a sinner is in fact proud, and according to the church father Augustine, pride is the worst of sins and was the cause of Satan’s fall from heaven. Even non-Christians tend to agree that everyone is sinful when they declare often, “Nobody is perfect,” which agrees with Scripture (Psalm 53:3, 6; Isaiah 64:6; Romans 3:23; 1 John 1:8).
5. Sin results in death.
God is the source of all life, and our sin results in our separation from him and death. Just as a piece of technology unplugged from its power source continues to exist but is functionally dead, so are we dead in our sin. The Bible says that because of sin we are physically alive but spiritually dead (Genesis 2:16–17; Romans 6:23; Ephesians 2:1; Colossians 2:13).
6. Jesus is sinless.
Jesus is the only person who has or will ever live without sin (John 8:46; Hebrews 4:15; 7:26; 1 Peter 2:22).
7. Jesus became our sin.
On the cross as our substitute, Jesus willfully became the worst of what we are. This does not mean that Jesus sinned. Rather, it means that he took our sins on as his responsibility and paid the price for them that we should have paid—death. Martin Luther is one of the few theologians who does not lessen the blow of this truth and calls it the “great exchange.”
Scripture declares that on the cross Jesus exchanged his perfection for our imperfection, his obedience for our disobedience, his intimacy with God the Father for our distance from God the Father, his blessing for our cursing, and his life for our death (Isaiah 53:6; 2 Corinthians 5:21).
8. Jesus died for us.
The Bible teaches that in perfect justice, because Jesus was made to be our sin, he died for us. The little word “for” has big implications.
In theological terms, it means that Jesus’ death was substitutionary. His death was in our place, solely for our benefit, and without benefit for himself. He took the penalty for our sins so that we don’t have to suffer that penalty. The wrath of God that should’ve fallen on us and the death that our sins merit instead fell on Jesus.
This wasn’t something forced on him. Rather, he took it willingly (John 10:18; Philippians 2:8; Hebrews 12:2). And Scripture repeatedly stresses this point, which theologians call “penal substitutionary atonement” (Isaiah 53:5, 12; Romans 4:25; 5:8; 1 Corinthians 15:3; Galatians 3:13; 1 Peter 3:8; 1 John 2:2). The sinless Jesus literally stood in our place to suffer and die for us.
A Final Word
Jesus made the ultimate sacrifice for you and me.
Jesus is our Savior who alone can take away the punishment we deserve because of our sin. Jesus is our Savior who died in our place, bearing our punishment and taking away our sin—past, present, and future.
Though we will have consequences for committing sin on earth, Jesus has completely, once and for all, bore the eternal penalty for our sins. This means that through Jesus there are no more penalties that need to be paid for sins we commit. This is what Jesus meant when he said, “It is finished” (John 19:30; Hebrews 9:25–28).
Jesus has paid the penalty for your sins regardless of what you’ve done. There’s nothing more you have to do on top of what he has already done for you.
Stop working to try and earn God’s love, and start living out of thankfulness that God already loves you and paid the ultimate sacrifice to draw you near to him. Trust Jesus with your life.
SOURCE: pastormark.tv (March 27, 2012)
By Ernest C. Resinger
Many who regularly occupy church pews, fill church rolls, and are intellectually acquainted with the facts of the gospel never strike one blow for Christ. They seem to be at peace with his enemies. They have no quarrel with sin and, apart from a few sentimental expressions about Christ, there is no biblical evidence that they have experienced anything of the power of the gospel in their lives. Yet in spite of the evidence against them, they consider themselves to be just what their teachers teach them — that they are ‘Carnal Christians’. And as carnal Christians they believe they will go to heaven, though perhaps not first-class, and with few rewards.
That something is seriously wrong in lives which reveal such features will readily be admitted by most readers of these pages; no argument is needed to prove it. But the most serious aspect of this situation is too often not recognized at all. The chief mistake is not the carelessness of these church-goers, it is the error of their teachers who, by preaching the theory of ‘the carnal Christian’, have led them to believe that there are three groups of men, — the unconverted man, the ‘carnal Christian’ and the ‘spiritual Christian’.
My purpose in this essay is to argue that this classification is wrong and to set out the positive, historic, and biblical answer to this ‘carnal Christian’ teaching. The argument from Church history is not unimportant, for it is a fact that less than two-hundred years ago this teaching was unknown in the churches of North America, but I am concerned to rest my case on an honest statement of the teaching of the Bible. I have written after study, private meditation and prayer, and after using many of the old respected commentaries of another day, but my appeal is to the Word of God and it is in the light of that authority that I ask the reader to consider all that follows.
I must also confess that I am writing as one who, for many years, held and taught the teaching which I am now convinced is erroneous and which has many dangerous implications. As one who has deep respect for many who hold this position, I am not going to attack personalities, but to deal with principles, and with the interpretation of the particular passages of Scripture on which the teaching is built.
In matters of controversy it must ever be kept in mind that a Christian’s experience may be genuine even though his understanding of divine truth is tainted with error or ignorance. The opposite is also possible — a man’s intellectual understanding may be good and his experience poor. I pray that if I am in error on this or any other doctrine I shall be corrected before I leave this world. I trust I am willing ever to be a learner of divine truth.
I know that one of my motives is the same as that of many who hold this erroneous view, namely, to advance biblical holiness and to seek to ‘adorn the doctrine of God our Savior’.
To accomplish my purpose it is of the greatest importance that the whole subject should be set on a proper foundation. I do not want to make a caricature of the view of others and then demonstrate success by tearing it apart. I shall also seek to avoid disproportionate and one-sided statements. The danger that we may ‘darken counsel by words without knowledge’ is still with us. I pray that this effort will elicit truth and that the existence of varied opinions will lead us all to search the Scriptures more, to pray more, and to be diligent in our endeavors to learn what is ‘the mind of the Spirit’.
My greatest difficulty will be to achieve brevity because this subject is so closely related to, and interwoven with the main doctrine of the Bible, particularly with justification and sanctification, the chief blessings of the new covenant. The subject therefore involves a right understanding of what the gospel really is and what it does to a person when applied efficaciously by the Spirit. Our view of this matter will also affect our judgment of the relationship of the Ten Commandments to the Christian in the area of sanctification, and of the biblical doctrine of assurance.
Some of the fundamental questions which need to be faced are these:
1. Are we sanctified passively, that is, ‘by faith’ only, without obedience to the law of God and Christ? If sanctification is passive — a view represented by the slogan ‘Let go and let God’ — then how do we understand such apostolic statements as ‘I fight’, ‘I run’, ‘I keep under my body’, ‘let us cleanse ourselves’, ‘let us labor’, ‘let us lay aside every weight’? Surely these statements do not express a passive condition, nor do they indicate that by one single act we may possess the experience of ‘victory’ and thus become spiritual and mature Christians.
2. Does an appeal to the so-called ‘carnal Christian’ to become a ‘spiritual Christian’ minimize the real conversion experience by magnifying a supposed second experience, by whatever name it may be called — ‘higher life’, ‘deeper life’, ‘Spirit-filled life’, ‘triumphant living’, ‘receiving Christ as Lord, and not merely as Savior’, and so on? The words we read in 2 Corinthians 5:17, ‘Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new’, do not refer to a second experience but rather to what happens when any real conversion occurs.
3. Has the ‘spiritual Christian’ finished growing in grace? If not, what is he to be called as he continues to grow in grace? Do we need to make yet another class whose members are the ‘super-spiritual Christians’?
4. Who is to decide who the carnal Christians are, and exactly what standard is to be used in determining this? Do the ‘spiritual Christians’ decide who the ‘carnal Christians’ are? Does a church or preacher decide where the line is to be drawn that divides the two classes or categories? Since all Christians have sin remaining in them, and since they sin every day, what degree of sin or what particular sins classify a person as a ‘carnal Christian’?
5. Do not all Christians sometimes act like natural men in some area of their lives?
6. Do not the inward sins, such as envy, malice, covetousness, lasciviousness (which includes immorality on the mental level) demonstrate carnality as much as do the outward and visible manifestations of certain other sins?
In Romans 8:1-9 there is a division stated, but it is not between carnal and spiritual Christians. It is a division between those who walk after the flesh (the unregenerate) and those who walk after the Spirit (they that are Christ’s). There is no third category.
Again, in Galatians 5:17-24 we have only two classes or categories — those that do the works of the flesh and those that are led by the Spirit. There is no third or fourth class or group.
My purpose, then, in these pages is to contend that the division of Christians into two groups or classes is unbiblical. I want also to show the dangerous implications and present-day results of this teaching.
The interpretation that I will seek to establish is a result of studying the proven and respected commentators of former days, such as, Matthew Henry, Matthew Poole, John Gill, and John Calvin; and theologians such as Charles Hodge (of the old Princeton Seminary), James P. Boyce (founder of the first Southern Baptist Seminary), Robert L. Dabney (the great theologian of old Union Seminary, Virginia) and James H. Thornwell (distinguished Southern theologian who was Professor of Theology at Columbia, South Carolina). I have also examined the writings of John Bunyan and searched the old Confessions and Catechisms, such as The Heidelberg Catechism, and Westminster Confession (that mother of all Confessions), the Baptist Confession of 1689 (The London Confession, later known as the Philadelphia Confession), and the Declaration of Faith of the Southern Baptist Church.
In all these sources there is not one trace of the belief that there are three classes of men. All of them have much to say about carnality in Christians, and about the biblical doctrine of sanctification and its relationship to justification, but there is no hint of the possibility of dividing men into ‘unregenerate’, ‘carnal’ and ‘spiritual’ categories. If the sources I have named had come across the ‘carnal Christian’ theory, I believe that with one voice they would have warned their readers, ‘Be not carried away with divers and strange doctrines’ (Hebrews 13: 9).
I confess that I take up my pen in this controversy with deep sorrow. Although the teaching that I wish to expose is so relatively new in the church, it is held by so many fine Christians, and taught by so many able and respected schools of the present day, that I can only approach my present undertaking with caution and anxiety.
We live in a day when there are so many books and such a variety of teaching on the subject of the Christian life that Christians are ‘tossed to and fro’, and liable to be ‘carried about by every wind of doctrine’ (Ephesians 4:14). There is also the Athenian love of novelty and a distaste for the old, well-tested, and beaten paths of our forefathers. This excessive love of the new leads to an insatiable craving after any teaching which is sensational and exciting, especially to the feelings. But the old paths lead to a ‘meek and quiet spirit’ which the apostle Peter commends: ‘But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price’ (I Peter 3: 4).
The Issue in Controversy
At a church service that I attended recently, the preacher, a sincere minister, was expounding 1 Corinthians chapter 3, and he said to a large congregation, ‘Now after you become a Christian you have another choice — either to grow in grace, follow the Lord and become a spiritual Christian, or to remain a babe in Christ and live like natural men.’ He used 1 Corinthians 3: 1 — 4 to state that there were three categories of men — the natural man, the spiritual man, and the carnal man. He described the carnal man as being like the natural man who was unconverted.
This is the essence of the ‘carnal Christian’ teaching. One reason why it is so widespread is that it has been popularized for many years in the notes of the Scofield Reference Bible. A statement from these notes will indicate the precise nature of the teaching: ‘Paul divides men into three classes: “Natural” i.e. the Adamic Man, unrenewed through the new birth; “Spiritual” i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God; “Carnal”, “fleshly”, i.e. the renewed man who, walking “after the flesh”, remains a babe in Christ.” (Scofield Reference Bible, pp. 1213, 1214.)
It is very important to observe the two main things in this Scofield note. First, the division of men into three classes; second, we are told that one of these classes of men comprises the ‘carnal’, the ‘fleshly’, ‘the babe(s) in Christ’, ‘who walk after the flesh’. To ‘walk’ implies the bent of their lives; their leaning or bias is in one direction, that is, towards carnality.
We ought not to miss three very salient and important facts about the teaching:
First, we note again that it divides all men into three classes or categories. With this fact none of its proponents disagree, though they may present it differently and apply it differently.
Second, one class or category is set out as containing the ‘Christian’ who ‘walks after the flesh’. The centre of his life is self, and he is the same as the unrenewed man as far as the bent of his life is concerned.
Third, all those who accept this view use 1 Corinthians 3: 1-4 to support it. Consequently, if it can be established that the preponderance of Scripture teaches only two classes or categories of men — regenerate and unregenerate, converted and unconverted, those in Christ and those outside of Christ — the ‘carnal Christian’ teaching would be confronted with an insurmountable objection. It would be in conflict with the whole emphasis of Scripture and of the New Testament in particular.
Before I turn to some of the errors and dangers of the ‘carnal Christian’ teaching it may be wise to indicate what I am not saying.
In this discussion of the ‘carnal Christian’ theory I am not overlooking the teaching of the Bible about sin in Christians, about babes in Christ, about growth in grace, about Christians who back-slide grievously, and about the divine chastisement which all Christians receive.
I acknowledge that there are babes in Christ. In fact there are not only babes in Christ, but there are different stages of ‘babyhood’ in understanding divine truth and in spiritual growth.
I also recognize that there is a sense in which Christians may be said to be carnal but I must add that there are different degrees of carnality. Every Christian is carnal in some area of his life at many times in his life. And in every Christian ‘the flesh lusteth against the Spirit’ (Gal. 5:17).
All the marks of Christianity are not equally apparent in all Christians. Nor are any of these marks manifest to the same degree in every period of any Christian’s life. Love, faith, obedience, and devotion will vary in the same Christian in different periods of his Christian experience; in other words, there are many degrees of sanctification.
The Christian’s progress in growth is not constant and undisturbed. There are many hills and valleys in the process of sanctification; and there are many stumblings, falls and crooked steps in the process of growth in grace.
There are examples in the Bible of grievous falls and carnality in the lives of true believers. Thus we have the warnings and the promises of temporal judgment and of chastisement by our heavenly Father.
These truths are all acknowledged and are not the point of this present discussion. The question we have to consider is: Does the Bible divide men into three categories? This is the issue at the heart of the ‘carnal Christian’ teaching.
The teaching that I am opposing involves nine serious errors:
1. The misuse of I Corinthians 3
First: This ‘carnal Christian’ doctrine depends upon a wrong interpretation and application of 1 Corinthians 3:1-4, ‘And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ… are ye not carnal?’ To understand the true meaning of these words it should be remembered that 1 Corinthians is not primarily a doctrinal epistle. Like all Scripture it contains doctrine, but it was not written — as was the Epistle to the Romans — to lay doctrinal foundations. Paul’s immediate concern in writing this Epistle was to deal with practical problems in a young church. In the third chapter, and earlier, he is dealing with the danger of division arising out of a wrong esteem for those from whom they heard the gospel. They were looking at second causes and forgetting the God to whom alone all glory belongs. Instead of saying, ‘We are Christ’s disciples’ and recognizing their union in him, they were forming parties and saying, ‘We are Paul’s for he founded the church in our city'; or ‘Apollos is more eloquent than Paul and he edifies us more'; or, ‘We are of Peter’. Thus opposing parties were set up.
It is important to see that the whole context is dealing principally with this one problem of unwholesome division. However, it has a common root with all the other problems in 1 Corinthians — the defrauding of one by another, the disorder at the Lord’s Table, and so on. All the problems were the result of carnality, the outcome of that remaining principle of sin in all believers which Paul describes in Romans 7:2I-23: “I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.”
In endeavoring to understand how Paul thinks of those he addresses in 1 Corinthians 3 we must bear in mind the designation he gives to them in chapter 1. He says they are ‘sanctified in Christ Jesus’, they are recipients of ‘the grace of God’, enriched by Christ ‘in all utterance, and in all knowledge’ (1:2-5). They are rebuked in chapter 3, not for failing to attain to privileges which some Christians attain to, but for acting, despite their privileges, like babes and like the unregenerate in one area of their lives.
This is very different from saying that the Apostle here recognizes the existence of a distinct group of Christians who can be called ‘carnal’. When Paul comes to speak of classes, he knows only two, as is clear in chapter 2 of this same Epistle where he divides men into ‘natural’ and ‘spiritual’, and says, ‘But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man’ (1 Cor. 2:14-15). Under the term natural the Apostle includes all those persons who are not partakers of the Spirit of God. If the Spirit of God has not given to them a new and higher nature then they remain what they are by their natural birth, namely, natural men.
The spiritual may be but babes in grace and babes in knowledge. Their faith may be weak. Their love may be in its early bud, their spiritual senses may be but little exercised, their faults may be many; but if ‘the root of the matter’ is in them and if they have passed from death unto life — passed out of the region of nature into that which is beyond nature — Paul puts them in another class. They are all spiritual men although in some aspects of their behavior they may temporarily fail to appear as such.
Certainly these Christians at Corinth were imperfectly sanctified, as indeed are all Christians to a greater or lesser degree. But Paul is not saying that they were characterized by carnality in every area of their lives. He is not expounding a general doctrine of carnality but reproving a specific out-cropping of carnality in one certain respect. When Paul does state a foundational truth respecting the position of all Christians it is in such words as, ‘If any man be in Christ, he is a new creature’, and for all who are ‘in Christ’ it is also true that, ‘old things are passed away; behold, all things are become new’ (2 Cor. 5:17). There is no place for two classes of Christians in Paul’s letter to the church at Corinth, and indeed no place for it anywhere in the teaching of Scripture. To interpret 1 Corinthians 3:1-4 in such a way as to divide men into three classes is to violate a cardinal rule for the interpretation of Scripture, namely, that each single passage must be interpreted in the light of the whole. It was a wise saying of one of the church fathers, ‘If you have one Scripture only on which to base an important doctrine or teaching you are most likely to find, on close examination, that you have none’.
2. New covenant blessings are separated
Second: The ‘carnal Christian’ teaching divides the two basic blessings of the new covenant because it denies that one of them is experienced by all true Christians. Let me point out how basic the covenant is to Christianity. Jesus was the mediator of the new covenant – Hebrews 8:6-10: ‘But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises’. The New Testament preachers were ministers of the new covenant — 1 Corinthians 3:5, 6: ‘Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament (A.S.V. new covenant); not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.’
Every time we come to the Lord’s table we are reminded of the blessings of the new covenant – Luke 22: 20, ‘This cup is the new covenant in my blood…’
These facts are enough to establish the importance of the new covenant. But what are the two blessings of the new covenant? The answer is clearly seen in many scriptural statements:
‘Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah … I will put my law in their inward parts, and write it in their hearts … I will forgive their iniquity, and will remember their sin no more'(Jeremiah 31:31-34).
‘For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them’ (Ezekiel. 36: 24-27).
‘Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more’ (Hebrews 10:15-17).
It is important to note that this is one covenant with two inseparable parts — the forgiveness of sins and a changed heart. When a sinner is reconciled to God something happens in the record of heaven, the blood of Christ covers his sins. Thus, the first blessing is the forgiveness of sins. But at the same time something happens on earth in the heart, a new nature is given.
From the above Scriptures we also learn that Christ purchased the benefits and blessings of the new covenant. And the Epistle to the Hebrews reminds us that the gospel which the apostles preached as the gospel of Christ was the gospel of the new covenant. Therefore, whatever else sinners may receive when they are savingly called by the gospel, they must come into the primary blessings of the new covenant, namely, the forgiveness of sins and a new heart.
Well, what is the forgiveness of sins? It is an essential part of the justification of a man before God. And what is a new heart? It is nothing less than sanctification begun. But the ‘carnal Christian’ teaching appeals to those who are supposed to be justified, as though a new heart and life are optional. Sanctification is spoken of as though it can be subsequent to the forgiveness of sins and so people are led to believe that they are justified even though they are not being sanctified!
The truth is that we have no reason to believe that Christ’s blood covers our sins in the record of heaven if the Spirit has not changed our hearts on earth. These two great blessings are joined together in the one covenant. The working of the Spirit and the cleansing of Christ’s blood are inseparably joined in the application of God’s salvation. Hence the teaching which calls for an act of submission or surrender (or whatever else it may be called) subsequent to conversion in order that the convert may live the spiritual life, cuts the living nerve of the new covenant. It separates what God has joined together.
3. Saving faith and spurious faith are not distinguished
The third major error is that this teaching does not distinguish between true, saving belief and the spurious belief which is mentioned in the following Scriptures: ‘Many believed in his name … But Jesus did not commit himself to them’ John 2:23,24. ‘Many believed on him; but because of the Pharisees they did not confess him’ John 12:42,43. ‘These have no root, which for a while believe’ Luke 8:13. Simon Magus ‘believed’ and was baptized but his heart was ‘not right in the sight of God’ Acts 8:12-22. In other words, it was ‘belief’ without a changed heart and because this was Simon’s condition Peter says he would perish unless he came to true repentance: he was ‘in the gall of bitterness and in the bond of iniquity’ (vs. 23). And the evidence that Simon Magus was indeed unsaved can be seen in his prayer. He, like all unregenerate people, was only concerned with the consequence of sin and made no request to be pardoned and cleansed from the impurity of sin. ‘Pray ye,’ he says to Peter, ‘to the Lord for me, that none of these things which ye have spoken come upon me’. Like the so-called ‘carnal Christian’ he wanted Jesus as a kind of hell-insurance policy but he did not ask for deliverance from sin!
In all these scriptural instances men ‘believed'; they had ‘faith’, but it was not saving faith. And all ‘carnal Christians’ profess their faith but it is not always saving faith.
Charles Hodge, following the Scriptures, makes a clear distinction between the different kinds of faith, (1) Speculative or dead faith, (2) temporary faith, (3) saving faith.’ Robert Dabney differentiates, (1) Temporary faith, (2) historical faith, (3) miraculous faith, (4) saving faith.’ The ‘carnal Christian’ teaching makes no allowance for these distinctions, it gives little or no recognition to the possibility of a spurious belief, instead it implies or assumes that all who say they ‘invite Jesus into their lives’ are in possession of saving faith. If these professing believers do not live and act like Christians, their teachers may well say that it is because they are not ‘spiritual Christians’. The fact is they may not be true believers at all!
4. The omission of repentance
A fourth flaw in the ‘carnal Christian’ teaching lies in its virtual exclusion of repentance from the conversion experience. This is implied by the suggestion that the ‘carnal Christian’ has not changed in practice but lives and acts just like the natural man. This teaching is obviously set forth in the diagram given above where self is still on the throne in the case of those in the second group. But thus to suggest that repentance, including a changed attitude to sin, is not an essential part of conversion is a very grave error. It is to depart from the apostolic gospel. No one who so minimizes the necessity of repentance can say with Paul, ‘I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ’ (Acts 20: 20, 21).
John Cotton, one of the Puritan leaders of New England, was right when he wrote: ‘There is none under a covenant of grace that dare allow himself in any sin; for if a man should negligently commit any sin, the Lord will school him thoroughly and make him sadly to apprehend how he has made bold with the treasures of the grace of God. Shall we continue in sin that grace may abound? God forbid: None that has a portion in the grace of God dareth therefore allow himself in sin; but if through strength of temptation he be at any time carried aside, it is his greatest burden’.
5. Wrong teaching on assurance
In the fifth place the three-class theory is prone to give assurance to those who were never really converted. When a person professes to belong to Christ and yet lives like the world, how do we know that his profession is genuine? How do we know it is not genuine? We don’t! There are always two possibilities: he may be a true Christian in a condition of back-sliding, or it is quite possible he was never savingly united to Christ. Only God knows. Therefore when we speak of a back-slider two errors must be avoided: (1) Saying unequivocally that he is not a Christian; (2) Saying unequivocally that he is a Christian. The fact is that we do not know, we cannot know
The Bible certainly teaches that to make men consider they are Christians when in reality they are not is a great evil, and insofar as the ‘carnal Christian’ theory allows for a whole category of ‘Christians’ whose hearts are not surrendered in obedience to Christ, its tendency is to promote that very evil. Nothing could be more dangerous. Lost, self-deceived souls who should be crying out to God for that supernatural change which is made known to themselves and to the world by a changed heart and life are often found hiding comfortably behind this very theory. As long as they believe it they will never seek a real salvation. Although they profess to hold evangelical truth their position is far worse than that of natural men who know that they are not converted!
The ‘carnal Christian’ teaching ignores much biblical teaching on the doctrine of assurance, especially those Scriptures which show that Christian character and conduct have a bearing on our assurance. The short First Epistle of John was written in order that those who believe may know that they have eternal life; that is, may know that they are born of God (5.13). Throughout the Epistle John stresses the marks that accompany the new birth (3:9; 5:18). He shows that a man born again is not at home in the realm of sin, and that disobedience to God’s commandments cannot be the bent of a Christian’s life, as the ‘carnal Christian’ teaching would lead us to believe. ‘For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith (5:4). ‘And hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him (2:3-5).
From such texts it is clear that obedience is intimately related to assurance; if we do not live and practice righteousness we have no reason to think that we are ‘born of God’.
Again, Jesus said, ‘If you love me, keep my commandments,’ (John 15.10) not, ‘To be a spiritual Christian keep my commandments’, for obedience is for all disciples. ‘Follow holiness, without which no man shall see the Lord’ (Hebrews 12:14). ‘Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him’ (Hebrews 5:8, 9). ‘But as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy; for I am holy'(1 Peter 1:15, 16).
The Bible makes it crystal clear that there is a close relationship between assurance and obedience; but the ‘carnal Christian’ teaching gives assurance to those who are at home in the realm of sin. They are classed as Christians. Many times this is a false and damning assurance because such have no biblical reason to believe that they are Christians at all.
6. A low view of sin.
Sixth: The fruits of this teaching are not new to Christianity even though the teaching appears on the present scene under a new mask. It is the old doctrine of Antinomianism. Paul attacks this in Romans 6:1, 2 when he asks, ‘What shall we say then? Shall we continue in sin that grace may abound? God forbid…’ By implication, the answer of the three-category teaching to Paul’s question is, ‘Yes, you can continue in sin and be a carnal Christian’. And that is Antinomianism!
7. A second work-of-grace made necessary
Seventh: ‘carnal Christian’ teaching is the mother of many second work-of-grace errors in that it depreciates the biblical conversion experience by implying that the change in the converted sinner may amount to little or nothing. It goes on to say that the important change which affects a man’s character and conduct is the second step which makes him a ‘spiritual Christian’.
8. A wrong view of Christ
Eighth: The ‘carnal Christian’ teaching is also the mother of one of the most soul-destroying teachings of our day. It suggests that you can take Jesus as your Savior and yet treat obedience to his lordship as optional. How often is the appeal made to the so-called ‘carnal Christians’ to put Jesus on the throne and ‘make him Lord’! When they accept Jesus as Lord, they are told, they will cease to be ‘carnal Christians’. But such teaching is foreign to the New Testament. When our Lord appeared in human form in history the angel announced his coming in the words, ‘For unto you is born this day in the city of David a Savior, which is Christ the Lord’ (Luke 2:11). He cannot be divided. The Savior and Lord are one. When the apostles preached they proclaimed Christ to be Lord. To bow to his rule was never presented in the Bible as a second step of consecration. ‘For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake’ (2 Corinthians 4:5).
When sinners truly receive him they do receive him as Lord. ‘As ye have therefore received Christ Jesus the Lord, so walk ye in him’ (Colossians 2:6).
Matthew Henry, in his Introduction to the Gospel according to Matthew said: ‘All the grace contained in this book is owing to Jesus Christ as our Lord and Savior; and, unless we consent to him as our Lord we cannot expect any benefit by him as our Savior.’
Charles Haddon Spurgeon warned his students: ‘If the professed convert distinctly and deliberately declares that he knows the Lord’s will but does not mean to attend to it, you are not to pamper his presumption, but it is your duty to assure him that he is not saved. Do not suppose that the Gospel is magnified or God glorified by going to the worldlings and telling them that they may be saved at this moment by simply accepting Christ as their Savior, while they are wedded to their idols, and their hearts are still in love with sin. If I do so I tell them a lie, pervert the Gospel, insult Christ, and turn the grace of God into lasciviousness.’
It is vital in this connection to notice how the apostles preached the lordship of Christ. The word ‘Savior’ occurs only twice in the Acts of the Apostles (5:31; 13:23), on the other hand the title ‘Lord’ is mentioned 92 times, ‘Lord Jesus’ 13 times, and ‘The Lord Jesus Christ’ 6 times in the same book! The gospel is: ‘Believe on the Lord Jesus Christ and thou shalt be saved.’
It is the ‘carnal Christian’ teaching that has given rise to this erroneous teaching of the divided Christ. When Peter preached what we might call the first sermon after our Lord’s ascension he made it abundantly clear that we do not make Christ Lord at all: ‘Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ’ (Acts 2:36). God has made him Lord! ‘For to this end Christ both died, and rose, and revived, that he might be Lord of the dead and living’ (Romans 14: 9). And the same grace which saves brings sinners to recognize this. But the three-category teaching invites ‘carnal Christians’ to make Christ Lord and thus become spiritual Christians. Again, we see that this is treating our acceptance of his lordship as something additional to salvation, when, in fact, recognition of him as Lord is an integral and necessary part of conversion. A. A. Hodge has written:
‘You cannot take Christ for justification unless you take him for sanctification. Think of the sinner coming to Christ and saying, “I do not want to be holy;” “I do not want to be saved from sin;” “I would like to be saved in my sins;” “Do not sanctify me now, but justify me now.” What would be the answer? Could he be accepted by God? You can no more separate justification from sanctification than you can separate the circulation of the blood from the inhalation of the air. Breathing and circulation are two different things, but you cannot have the one without the other; they go together, and they constitute one life. So you have justification and sanctification; they go together, and they constitute one life. If there was ever one who attempted to receive Christ with justification and not with sanctification, he missed it, thank God! He was no more justified than he was sanctified.”
9. False spirituality
Ninth: This teaching breeds Pharisaism in the so-called ‘spiritual Christians’ who have measured up to some man-made standard of spirituality. There ought to be no professed ‘spiritual Christians’, much less ‘super-spiritual’ ones! George Whitefield, a man who lived very close to his Savior, prayed all his days, ‘Let me begin to be a Christian’. And another Christian has truly said: ‘In the life of the most perfect Christian there is every day renewed occasion for self-abhorrence, for repentance, for renewed application to the blood of Christ, for application of the rekindling of the Holy Spirit’.
The effect of believing the truth set out in these pages ought to be that we long to see more true evangelism.
The ‘carnal Christian’ teaching is, after all, the consequence of a shallow, man-centered evangelism in which decisions are sought at any price and with any methods. When those pronounced to be converts do not act like Christians, do not love what Christians love, and hate what Christians hate, and do not willingly serve Christ in his church, some explanation must be found other than calling upon them to ‘decide’ for Christ. They have already done that and have already been pronounced by the preacher or personal worker to be ‘Christians’. But when they don’t act like Christians something is wrong. What is it? The teaching I have sought to answer says that the trouble is that they are just ‘carnal Christians'; they have not made Christ ‘Lord’ of their lives; they have not let him occupy the throne of their hearts. Once this explanation is seen to be unscriptural it will also be seen to be closely connected with an initial error over evangelism itself. Too often, modern evangelism has substituted a ‘decision’ in the place of repentance and saving faith. Forgiveness is preached without the equally important truth that the Spirit of God must change the heart. As a result decisions are treated as conversions even though there is no evidence of a supernatural work of God in the life.
Surely the best way to end this evil is to pray and labor for the restoration of New Testament evangelism! Whenever such evangelism exists it is certain that men will learn that it is not enough to profess to be a Christian, and not enough to call Jesus ‘Lord, Lord’ (Luke 6:46). The gospel preached in awakening power will summon men not to rest without biblical evidence that they are born of God. It will disturb those who, without good reason, have believed that they are already Christians. It will arouse backsliders by telling them that as long as they remain in that condition the possibility exists that they never were genuine believers at all. And to understand this will bring new depths of compassion and urgency to the hearts of God’s people in this fallen world.
One of the greatest hindrances to the recovery of such preaching is the theory we have considered. To reject that theory is to be brought back to a new starting-point in evangelism and in the understanding of the Christian life. It is to bring God’s work into the center of our thinking. It is to see afresh that there are only two alternatives — the natural life or the spiritual life, the broad way or the narrow way, the gospel ‘in word only’ or the gospel ‘in power and in the Holy Ghost’ (1 Thessalonians 1:5), the house on the sand or the house on the rock.
There is no surer certainty than the fact that an unchanged heart and a worldly life will bring men to hell. ‘Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience’ (Ephesians 5: 6)
It is not only in the world today that evangelism is needed. It is needed in the church.
The False Teachers: Creflo Dollar
By Tim Challies
Creflo Augustus Dollar, Jr. was born in College Park, Georgia on January 28, 1962. Though he was raised in a church-going home, he did not have a conversion experience until the summer following his freshmen year at West Georgia College. Even after this experience he felt no pull toward full-time ministry as his heart was set on being a professional football player. It was only after that football career was cut short by injury that he began to consider other options. In 1984 Dollar received a Bachelor of Science degree in education and soon began work as a educational therapist. The next year he married Taffi, with whom he would eventually have five children.
While recovering from his football injury, Dollar had begun to lead Bible studies among his fellow students and he gained a reputation as a skillful and charismatic teacher. He called his study “World Changers Bible Study.” By 1986 he had determined that he was not meant to be a therapist but that the Lord was calling him into full-time preaching ministry.
He and Taffi founded a church and they held its inaugural worship service in an elementary school cafeteria. Only eight people attended that service, but the congregation soon grew and was renamed World Changers Church International (WCCI). In less than ten years the church had grown exponentially and Dollar’s sermons were being broadcast over the radio through Creflo Dollar Ministries. In 1995 WCCI moved to its current location, the 8,500-seat World Dome in College Park, Georgia, a suburb of Atlanta.
Today World Changers Church International serves nearly 30,000 members each week through the main campus, 6,000 through an affiliated congregation in New York City, and thousands more through many satellite campuses across America.
Dollar is known for his extravagant wealth which includes two multi-million dollar homes, expensive cars, and even a private jet. Creflo Dollar Ministries made headlines several years ago when it was one of six ministries audited by U.S.Senator Charles Grassley. “My goal,” he said, “is to help improve accountability and good governance so tax-exempt groups maintain public confidence in their operations.” The ministry was deemed uncooperative. MinistryWatch, an organization that reviews Christian ministries based on their financial accountability and transparency awarded Creflo Dollar Ministries an F rating and has added it to their Donor Alert listing. Dollar made headlines again in 2012 when his daughter called police to their home, charging that Dollar had choked and hit her. Dollar denied the charges which were dropped after he completed an anger-management program.
FALSE TEACHING: PROSPERITY GOSPEL
Creflo Dollar is one of the foremost proponents of what has become known as the prosperity gospel. This doctrine teaches that God has promised his people financial and other forms of prosperity in this life, if only God’s people will take the necessary steps to claim it. A uniquely American creation, this false teaching has since been exported across the world where it has especially taken root in the developing world. In one of his Bible studies Dollar lays it out:
As the righteousness of God, your inheritance of wealth and riches is included in the “spiritual blessings” (or spiritual things) the apostle Paul spoke of in Ephesians 1:5. Based on Psalm 112:3, righteousness, wealth and riches go hand—in—hand. You have every right to possess material wealth—clothes, jewelry, houses, cars and money—in abundance. It is that wealth that not only meets your needs, but also spreads the Gospel message and meets the needs of others.
The Bible says that wealth is stored up for the righteous (Proverbs 13:22, New American Standard). However, it will remain stored up until you claim it. Therefore, claim it now! You possess the ability to seize and command wealth and riches to come to you (Deuteronomy 8:18). Exercise that power by speaking faith-filled words daily and taking practical steps to eradicate debt. Like God, you can speak spiritual blessings into existence (Romans 4:17). Remember, doubt keeps silent, but faith speaks!”
The way such prosperity is activated is by the planting of seeds, so that the person who wants financial prosperity must plant a seed of financial prosperity. Needless to say, such seeds are usually through a donation to a ministry like Dollar’s.
You can say, “Oh, God, I need money! The rent is due. The baby needs shoes. And what about my breakthrough?” But if you haven’t sown financial seed, how can you expect a financial harvest?
If you wanted to grow apples, would you plant cucumber seeds or pumpkin seeds? You would not! So why do people expect to receive financial increase when they purposely plant anything and everything but what is needed? They will plant hope seed, shout seed, dance seed, and even “claim it” seed! All of these are good things, but alone and without the appropriate seed, they are unproductive.1
FOLLOWERS & ADHERENTS
Creflo Dollar is one of the most prominent and most successful teachers of prosperity theology. He preaches live to tens of thousands of people each weekend and his “Changing Your World” broadcast extends to nearly every country on earth. He publishes CHANGE magazine which has 100,000 subscribers, and he has written several bestselling books. His voice extends around the world and every week hundreds of thousands or even millions of people listen to him.
WHAT THE BIBLE SAYS
- The Abrahamic covenant is a means to material entitlement. Prosperity teachers look to God’s covenant with Abraham and see its fulfillment as providing material prosperity to Christians today. Dollar’s mentor Kenneth Copeland says, “Since God’s Covenant has been established and prosperity is a provision of this covenant, you need to realize that prosperity belongs to you now!”
- Jesus’ atonement extends to the “sin” of material poverty. They hold that Jesus’ atoning death provided not only for our spiritual needs but also for our financial prosperity. Thus it is only sin that keeps us trapped in poverty or anything less than abundant wealth.
- Christians give in order to gain material compensation from God. Creflo Dollar and others like him teach that giving to the Lord’s work is primarily a means of gaining further compension from God.
- Faith is a self-generated spiritual force that leads to prosperity. Many prosperity gospel preachers, Dollar among them, teach that we, like God, have the ability to speak reality into existence when we speak in faith. Thus faith becomes a force that allows us to speak prosperity into our lives.
- Prayer is a tool to force God to grant prosperity. Dollar writes, “When we pray, believing that we have already received what we are praying, God has no choice but to make our prayers come to pass. … It is a key to getting results as a Christian.” Thus prayer is little more than a means through which we bring about our desires for wealth.
Al Mohler says it well: “Prosperity theology is a False Gospel. Its message is unbiblical and its promises fail. God never assures his people of material abundance or physical health. Instead, Christians are promised the riches of Christ, the gift of eternal life, and the assurance of glory in the eternal presence of the living God. In the end, the biggest problem with prosperity theology is not that it promises too much, but that it promises far too little. The Gospel of Jesus Christ offers salvation from sin, not a platform for earthly prosperity. While we should seek to understand what drives so many into this movement, we must never for a moment fail to see its message for what it is — a false and failed gospel.”
Source: http://www.challies.com (May 29, 2014)