As many of you know, Keith and Kristyn Getty are two of my favorite artists and hymn writers. Their melodies are singable for any age and their lyrics portray a depth of theology little seen in much of today's emotion driven musical fare.
This song is fast becoming one of my favorites of their catalog and the video magnificently draws the focus on these exceptional lyrics.
The Perfect Wisdom Of Our God
The perfect wisdom of our God
Revealed in all the universe:
All things created by His hand
And held together at His command.
He knows the mysteries of the seas,
The secrets of the stars are His;
He guides the planets on their way
And turns the earth through another day.
The matchless wisdom of His ways
That mark the path of righteousness;
His word a lamp unto my feet,
His Spirit teaching and guiding me.
And O the mystery of the Cross,
That God should suffer for the lost,
So that the fool might shame the wise,
And all the glory might go to Christ!
O grant me wisdom from above,
To pray for peace and cling to love,
And teach me humbly to receive
The sun and rain of Your sovereignty.
Each strand of sorrow has a place
Within this tapestry of grace;
So through the trials I choose to say:
“Your perfect will in Your perfect way.”
Writers: Keith Getty and Stuart Townend
Copyright 2010 Getty Music Publishing/BMG (Adm. by musicservices.org) & Thankyou Music/Adm. by worshiptogether.com songs excl. UK & Europe, adm. by Kingsway Music. email@example.com.
There is nothing my dog won’t do for food. There is no command she won’t obey when we are looking, and no rule she won’t break when we are looking away, if only she can get a bit of food in her belly. I guess it is hard to fault her since, as a Lab, every gene in her body drives her to gorge herself. It’s like Paul was writing about her and her breed when he said, ” Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things” (Philippians 3:19). Food is her idol, her god, the thing that will motivate her to do anything or everything.
I am no dog, but I, too, am hard-wired for something—for validation. Just as a dog will lie down or roll over or beg or bark on command to get a snausage—doesn’t she realize how pathetic she looks?—, there is not much I won’t do to receive validation, to have others affirm my self-worth according to my criteria. I want to feel special about myself, I want to feel big and important. And when I look for what makes me feel good about myself, I inevitably find my idols. The thing that validates me is the thing I worship, the thing that momentarily takes the place of God in my life.
Lately I have been pondering and listing those things—those things that make me feel so special that I will do irrational things and make poor decisions in order to have them or achieve them. It makes for a pretty ugly and embarrassing little note. I think most of them are best kept between myself and the Lord, but I will give you a couple of examples.
Distant travel validates me. I receive invitations to do a fair number of conferences or speaking engagements over the course of a year, and I make it a point to prayerfully consider each one of them, knowing that I can accept only a few. But I have learned that the farther away the destination, the better it makes me feel about myself. I don’t even know why it works this way, but I suppose I like the idea that people far away are interested in hearing me speak. It feeds my ego. This makes me tempted to accept speaking engagements that will come at the expense of my church and family, even if I can really make no unique contribution to the event, and even if it makes very little sense for me to be involved. I am tempted to accept the event for the worst of motives: for how it makes me feel about myself.
Big audiences at big conferences validate me. I hate to own this one, but it is true: A bigger audience makes me feel more important than a smaller audience. A big audience at a big conference makes me feel awfully good about myself while a small audience at a small conference (or, even worse, a small audience at a big conference) is the kind of thing that can cast me into self-doubt or even despair. Again, there is a temptation to accept an invitation on the basis of how many people will be at the event rather than on any better or more noble criteria.
The irony in these two examples is that I am the ultimate homebody—I find it difficult to be away from home for more than very short stints—, and I am intimidated by large crowds—I find it extremely stressful to be in front of people. Somehow the things that validate me are the things I naturally run away from. I love them and hate them all at once.
I should note that neither of these things is wrong. Traveling distances to preach or to encourage others can be good and noble. Turning down a small event to speak at a large event can be good and God-honoring. But it can also be pure idolatry, a way I look for others to receive what only God is meant to give.
I need to be aware of these things—each of those ugly things on my ugly list. And most of all, I need to remember what is mostly deeply true. There is nothing inherently wrong with wanting to have the approval of others, and especially to receive the affirmation of God. But the crucial fact is, I already have it through Christ. I am already accepted by God because of what Christ has done, and this acceptance is all I need. When I am at my best it means everything to me. But when I am at my worst, it means nothing.
The Bible is a book. It may be called a collection of books compiled into one majestic volume. As a book it is designed to be read. In this respect it is like all other books. But in important ways, the Bible is not like any other book. It is the Book of books. We customarily call this book the Holy Bible. Its holiness is found in its otherness. It is a sacred book because it transcends and stands apart from and above every other book. It is holy because its ultimate Author is holy. It is holy because its message is holy. And it is holy because its content is designed to make us holy.
The Bible is an inspired book; that is, it is “breathed out” by God (2 Tim. 3:16). It is inspired in a way that reaches far beyond the inspiration of human artists. The Bible offers more than brilliant insight, more than human sagacity. It is called “inspired” not because of its supernatural mode of transmission via human authors, but because of its origin. It is not merely a book about God; it is a book from God. Therefore, the true church confesses its trust and confidence that the Bible is the vox Dei, the veritable “voice of God.”
The Bible is a normative book. The church has rightly declared that the Bible is the “norm of norms, and without norm.” A norm is a standard, a measuring rod by which things are judged. We may use many lesser standards to regulate our lives, but all such regulations must be subordinate to Scripture. To be the “norm of norms” is to be the superlative norm, the standard by which all other norms are measured. The Bible is not simply “first among equals”; other standards have no parity with it. As Jesus is exalted as King of kings and Lord of lords, so we submit to His Word as the norm of norms, the standard of truth, and the one infallible rule for the people of God.
God is the Lord of heaven and earth, and He alone is able to impose absolute obligation upon His creatures. He does this through the written Word. The Reformers of the sixteenth century recognized this unique authority of the Bible, expressing it in the motto sola Scriptura, “Scripture alone.” The Reformers did not despise other authorities or deny the value of tradition and the creeds, but they distinguished the singular authority of the Bible, the only infallible rule of faith and practice.
God calls every Christian to pursue righteousness. Our trust is to be childlike, but our understanding must be mature. Such trust and understanding require study of God’s Word. The authentic disciple meditates on it day and night. Our goal is more than knowledge; it is wisdom, the fruit of inward and outward obedience. It is our prayer that the Reformation Study Biblewill aid students of the Bible in their understanding of Scripture that they might walk wisely before the Lord in all wisdom.
The Reformation Study Bibleis so called because it stands in the Reformed tradition of the original Geneva Bible of the sixteenth century. In modern Geneva, Switzerland, a memorial wall has been built and dedicated to the sixteenth-century Reformation. This International Monument to the Reformation is adorned with statues of the great leaders John Calvin, Theodore Beza, William Farel, and John Knox. Surrounding these figures is the phrase Post Tenebras Lux—“After darkness, light.”
The light of the Reformation was the light of the Bible. Luther translated the Bible, which in his day could be read almost exclusively by professionals who knew Latin, into everyday German that could be read by ordinary people. John Wycliffe and William Tyndale translated the Bible into English. Yet there was substantial opposition to these efforts in England. Tyndale was burned at the stake in 1536, and later, the Reformation was suppressed during the reign of Mary Tudor (1553–58). The Roman Catholic Mass was enforced, services could not be conducted in English, and priests were forbidden to marry. Two hundred eighty-eight people were burned alive, including the archbishop of Canterbury, Thomas Cranmer.
These persecutions drove exiles from Britain to the European Continent. Many of the most capable scholars among them came to Geneva. There they undertook the task of preparing a new translation of the Bible in English. This new translation, the Geneva Bible, was published in 1560 and was carefully designed to be accurate and understandable. It was the first English Bible to use verse divisions, as “most profitable for memory” and for finding and comparing other passages. It included study notes explaining Scripture based on the interpretative principles reclaimed during the Reformation.
The Geneva Bible was the most widely used translation in the English-speaking world for a hundred years. It was the Bible used by John Bunyan, Oliver Cromwell, John Knox, and William Shakespeare. Though the King James Bible was published in 1611, it did not supplant the Geneva Bible until fifty years later. It was the Geneva Bible that the Pilgrims and Puritans carried to the shores of the New World. It was used by many American colonists who read it, studied it, and sought to live by its light.
Since the Geneva Bible was published, a multitude of English translations and study Bibles have appeared. This present volume intends to return to the clarity and power of that important translation. By presenting a modern restatement of biblical, Reformation truth in its comments and theological notes, the Reformation Study Bibleaims to carry on the legacy of the Geneva Bible in shining forth the light of biblical Christianity, which was recovered in the Reformation.
The Reformed tradition understands biblical Christianity as “the faith that was once for all delivered to the saints” (Jude 3). This faith, we believe, is expressed in the ecumenical creeds common to all Christian traditions, together with the Reformation distinctives that are the result of accepting the Bible as the supreme and only infallible authority for faith and practice. We believe that these ecumenical creeds and the Reformation confessions provide the church with a full-orbed summary of the doctrine of Scripture. The words of the Bible are true, and its message is powerful. It conveys the infallible promise of God, its Author, that it will not return to Him empty but will certainly accomplish His intended purpose (Is. 55:11).
New from Reformation Trust. The new edition of the Reformation Study Bible has been thoroughly revised and carefully crafted by 75 theologians and pastors from around the world under the editorial leadership of R.C. Sproul. Pre-order by February 18 and receive free shipping anywhere in the continental U.S. Visit ReformationStudyBible.com.
Earlier in the week I came across a powerful quote, and one that came at just the right time, helping me formulate some thoughts I had been trying to express. This comes from John Frame’s Systematic Theology, and it challenges each one of us to understand, believe, and obey the sheer authority of God’s Word.
When God Commands, we are to obey. When he asserts, we are to believe him. When he promises, we are to embrace and trust those promises. Thus, we respond to the sheer authority of God’s word.
Adam and Eve had no way of testing what God told them about the forbidden fruit. They couldn’t work any experiment that would show them whether God had rightly predicted the effects of the fruit. They simply had to take God at his word. Satan interposed a contrary interpretation, but the first couple should not have taken his opinion seriously. They should simply have believed God. They did not, of course. They sided with Satan rather than God–or, perhaps better, they claimed that their own authority transcended God’s. That is to say, they claimed autonomy. They claimed that they themselves were the highest authority, the ultimate criterion of truth and right.
The NT praises Noah (Heb. 11:7), Abraham (Rom. 4:1-25; Heb. 11:8-19), and many others because of their faith, and their faith was grounded in God’s word. They simply believed what God said and obeyed him. So for new covenant believers: if they love Jesus, they will do what he says (John 14:15, 21, 23; 15:7, 10, 14; 17:6, 17; 1 John 2:3-5; 3:22; 5:2-3; 2 John 6).
So we should think of God’s word as a personal communication from him to us. In DWG, I presented this as a general way of thinking about the word of God: the personal-word model. Think of God speaking to you as a real person would–as directly as your parents, your spouse, your children, your friends. Many in Scripture heard such speech from God, such as Noah, Abraham, and Moses.
And when God speaks, his word carries authority. This means that it imposes obligations. When God commands, he expects us to obey. When he brings information, we are to believe him. When he promises, we should embrace his promises.
If God really talked to you, as he did to Abraham, you would not (if you know what is best for you) criticize his words or disagree with him.
Social causes come and go like bad fashion trends, sometimes quite literally: what color bracelet are you wearing this month?
Surely our consumer-conditioned attention spans have something to do with this, but let’s be real: when you care about something enough to devote serious time and energy, it can be discouraging when the anticipated results never materialize.
Many people know they should care for the poor, the marginalized, and the oppressed, but few are motivated to do this over the course of a lifetime. Jesus reminds his followers, “You always have the poor with you” (Mark 14:7). In other words, we ain’t gonna solve poverty anytime soon.
Theological types often get stereotyped as all head and no heart. This is unfortunate because a few key doctrines of the faith provide the sustainable inspiration we need for a lifetime of good works.
Love everybody, because imago Dei
If we believe that everyone is made in the image of God—imago Dei—then everyone is worthy of dignity, love, basic human rights, and hearing biblical truth.
Those who abuse people made in God’s image through enslavement, torture, rape, and grinding poverty, are dehumanizing people and insulting God Himself. Many victims of human trafficking and abuse report how they felt inhumane after being oppressed.
Those who believe in the imago Dei should live out their theology through practical acts of love for the oppressed and vulnerable.
Show mercy, because redemption
The Bible records for us the story of God coming to save people. When we were enslaved, He freed us. When we were orphans, He adopted us. When we were sojourners, He welcomed us. When we were widows, Christ became our groom.
The mercy and justice of God meet at the cross, where our redemption comes from. We needed His redemption because we cannot live up to the standard God has set. But One did. Jesus Christ is the ultimate display of a life of righteousness and justice. Through repentance and faith in Christ, we are clothed in His righteousness.
Now, as believers, we have power to live just lives, and when we fail, we know God won’t crush us, for He has already crushed Christ in our place. Now we pursue justice because we love God, and have already been accepted in Him.
We want to show mercy. That’s what God’s redemption has done for us.
Stay hopeful, because restoration
The good news about injustice isn’t only that we’re making some progress today, though we are. We take heart knowing that the King of kings will return to restore this broken world, bringing perfect peace—shalom.
In the coming Kingdom, will be no more orphans; no more trafficking; no more abuse. This fallen world will give way to glory. Doing justice and mercy is about showing the world what our King is like. It involves bringing the future into the present, that is, giving people a taste now of what the future will be like then.
When you welcome the stranger, share the good news among the nations, cultivate diverse friendships, adopt children, or defend the defenseless, you are simply living as the King’s people before a watching world. We don’t fight the problems of this fallen world as victims, but as victors.
Work for good not grace, because justification
We can’t keep God’s command to love our neighbor as ourselves perfectly. But Jesus has kept the Great Commandments perfectly for us. And only Christ can justify us. Only Jesus can make us ordinary citizens of the kingdom of God.
Justification means “just as if I’ve never sinned” and “just as if I’ve always obeyed perfectly,” as my friend Daniel Akin has said. Jesus Christ can forgive you entirely, and give you His perfect righteousness.
Justified people stand accepted in Christ. So, don’t look to yourself or your good deeds for salvation, but trust in Christ alone. From this acceptance and justified position, we can live in the power of the Holy Spirit to do good to all your neighbors. Tim Keller explains how receiving the good news leads to a life of good deeds:
Before you can give neighbor love, you need to receive it. Only if you see that you have been saved graciously by someone who owes you the opposite will you go out into the world looking to help absolutely anyone in need (Generous Justice, 77).
In other words, justification leads to justice for others. Receive— and give—the neighbor love of the Great Samaritan, and give Him thanks.
Always remember the people
My focus flowing from these theological motivations is on people.
You may do justice and mercy through large-scale, political and social transformation like William Wilberforce, who worked to abolish slavery. Or you may do mercy and justice through simple acts like welcoming a foster child.
In whatever case, let’s do it all in effort to bless people. Because people are made in God’s image, because people need redemption, and because people will one day dwell with God in the new heavens and the new earth where everything will be finally transformed, we should be seriously interested in how to love our neighbors as ourselves—our orphaned neighbors, our lonely neighbors, our impoverished neighbors, our enslaved neighbors, our racially different neighbors, and our lost neighbors.
That’s how God loves us, as good theology helps us understand.
I would pay good money to watch a debate between John Owen and Joel Osteen. Wouldn’t you? I have read John Owen’s Overcoming Sin and Temptation many times now, and have benefited with every reading. It just never gets old and it just never stops sounding so counter-cultural, countering both the wider culture and even the going Christian culture.
This week I read a chapter that teaches the value of self-examination and self-abasement. I was immediately struck by the difference between the heart of Owen’s understanding of the Christian life and what passes for Christian living today. I don’t mean to pick on an easy target, but it makes a fascinating contrast to compare Owen’s books with, say, Joel Osteen’s. I am not exaggerating when I say that they really are polar opposites in just about every way. Though both pass as Christian books, they could hardly be more different.
Where Joel Osteen writes about how we are to accept the unfortunate reality that we have made mistakes, his solution is that we should just press on and determine that we will not do bad things again. Owen, though, calls our mistakes “sin” and assures us that this sin has eternally distanced us from God. He allows sin no quarter and would never stoop to calling it a mere mistake. Where Osteen teaches that we are fundamentally good and that we should think highly of ourselves, Owen teaches that we are fundamentally sinners and need to fill our minds with self-abasement and thoughts of our own vileness.
Yet these low thoughts of ourselves have an important purpose and an important qualification. We are not to think low thoughts about ourselves in isolation. Instead, such thoughts are to be the natural consequence of pondering the majesty and the “otherness” of God. Do you want to see yourself accurately? Then see God accurately first. As we ponder God we are led to see the inconceivable distance between him and us. Once we see that distance, all we can really do is accept and ponder his greatness and our comparable vileness. I am sure there are those who read this and quickly picture dour Puritans who enjoy thinking of how awful they are, as if beating up on themselves is a form of holiness. But this is not what Owen says at all. Instead he teaches that proper thoughts of God and of humanity are of critical importance because only through abasement of ourselves before God can we experience humility of spirit. It is like a balance. As our thoughts of God increase, our view of ourselves naturally decreases accordingly. As that view of ourselves decreases, our love for God swells.
Osteen and so many of today’s other popular authors could never arrive at such conclusions because there is too little difference between their view of humanity and their view of God. In their way of thinking, we are not so far removed from him. They think of God too seldom and themselves too much; with every great thought of themselves, they lower God.
Here are a few of Owen’s best quotes from this chapter:
“Our further progress consists more in knowing what he is not, than what he is.”
“The intention of all gospel revelation is not to unveil God’s essential glory that we should see him as he is, but merely to declare so much of him as he knows sufficient to be a [foundation] of our faith, love, obedience, and coming to him—that is, of the faith which here he expects from us; such services as beseem poor creatures in the midst of temptations.”
“Know that your very nature is too narrow to bear apprehensions suitable to his glory.”
For those reading Overcoming Sin and Temptation with me, well, I know that I took some liberties this week by looking beyond the one chapter. I couldn’t help myself! Next Thursday we will continue with the thirteenth chapter of the book—we are nearing the end! You can still get the book and read along if that is of interest to you.
I would like to know what you gained from this chapter. Feel free to post comments below or to write about this on your own blog (and then post a comment linking us to your thoughts). Do not feel that you need to say anything shocking or profound. Just share what stirred your heart or what gave you pause or what confused you. Let’s make sure we’re reading this book together.
In the first few centuries of the church there came forth Christians who articulated a defense of Christianity against the pagan society of Rome; they were known as the apologist. Educated in Greek philosophy, they used commonalities to bridge the gap in understanding, showing that Christians worshiped the true and only God. At this early point in Christianity, many false assumptions where made about the new Christian faith. At first Rome believed they were just a branch or sect of Judaism and as such offered to them some relative peace in worship of their own God. Judaism had gained that exclusive privilege largely due to their history of rebellion to any suggested blasphemy and the Roman government had rather let them be instead of forcing the worship of other gods upon them as was the requirement of any other religion. However, when Rome realized the Jews hated the Christians it moved them into a new category of religion and that privilege was revoked. Soon rumors of indecency, cannibalism, and taboo rites begun to circulate from an ignorance of Christian doctrine and added to the fuel of persecution throughout the empire. The apologist rose to combat these false reports.
The earliest known of these apologists was Aristides of Athens. Aristides contrasted other religions against the Christian faith to show how that it is superior to all others and is the only true religion.
Another early but unknown apologist wrote what is known as the Epistle of Diognetus. (click here to read earlier post on this work) Like Aristides, this work contrasted pagan idol worship and morals to present the Christian life as the only true way. He also used examples of persecution as evidence of this faith.
Athenagoras, a philosopher turned Christian, used his previous knowledge and understanding of Greek philosophy to articulate a defense Christianity against accusations of Atheism and for the foolishness of polytheism. He appeals to reason in his writing, “A Plea for the Christians” as can be seen here in part as he states, “it would be irrational for us to cease to believe in the Spirit from God, who moved the mouths of the prophets like musical instruments, and to give heed to mere human opinions.”
Another important apologist of this era was Theophilus, the bishop of Antioch. He also made strong use of Greek philosophy in his writing making cases such as in Chapter 4 of his book II, about the “absurd opinions of the philosophers concerning God.”
Finally the most well-known of the apologist was the skilled man named Justin Martyr. Justin wrote two apologies and another work called a “Dialogue with Trypho the Jew” that we still have access to today. Justin’s philosophical apologies took aim at the pagan high-society, the empire, Judaism and heretics who misrepresented the Christian faith. He drew a distinction between Christian morals and those of the pagans as well as pulled from prophesy to prove out the truth of God.
Common between these early apologists was the doctrine of the Logos. The Logos (the Word) was a concept understood by Greeks and afforded the opportunity to convince them of the true Logos; Jesus Christ. The Logos represented wisdom in the Greek understanding and allowed the skilled apologist to connect the wisdom of the Greek philosophers and everything that was good in them to the incarnate Logos, Jesus Christ as illustrated in this passage from Athenagoras, “the universe has been created through His Logos, and set in order, and is kept in being–I have sufficiently demonstrated. [I say “His Logos”], for we acknowledge also a Son of God.”
Leaving a Legacy of Defense
We must give thanks to the early work of these apologists; many of who were killed for contending for voicing the truth. These early fathers of the faith show us how we today can combat the false accusation and heresies of twenty-first century and beyond by contrasting the truth of scripture and the false world-view of man pointing the hearer to the glory of God and His salvation for man.
I love to find and share practical methods or techniques for living the Christian life–ways other Christians live out their Christian faith day-by-day. As I speak with people, as I read books, as I listen to sermons, I am always looking for these tips which I call “faith hacks.” I am going to share another one with you today. It comes from Jerry Bridges and deals with the important disciplines of preaching the gospel to yourself.
Bridges has written in several of his books about the importance of the daily practice of preaching the gospel to yourself. In The Discipline of Grace he writes, “When you set yourself to seriously pursue holiness, you will begin to realize what an awful sinner you are. And if you are not firmly rooted in the gospel and have not learned to preach it to yourself every day, you will soon become discouraged and will slack off in your pursuit of holiness.” He also gives an overview of the practice: “To preach the gospel to yourself, then, means that you continually face up to your own sinfulness and then flee to Jesus through faith in His shed blood and righteous life. It means that you appropriate, again by faith, the fact that Jesus fully satisfied the law of God, that He is your propitiation, and that God's holy wrath is no longer directed toward you.”
But it is in Respectable Sins that he gives the practical example from his own life. Here is how he preaches the gospel to himself every day:
Since the gospel is only for sinners, I begin each day with the realization that despite my being a saint, I still sin every day in thought, word, deed, and motive. If I am aware of any subtle, or not so subtle, sins in my life, I acknowledge those to God. Even if my conscience is not indicting me for conscious sins, I still acknowledge to God that I have not even come close to loving Him with all my being or loving my neighbor as myself. I repent of those sins, and then I apply specific Scriptures that assure me of God’s forgiveness to those sins I have just confessed.
I then generalize the Scripture’s promises of God’s forgiveness to all my life and say to God words to the effect that my only hope of a right standing with Him that day is Jesus' blood shed for my sins, and His righteous life lived on my behalf. This reliance on the twofold work of Christ for me is beautifully captured by Edward Mote in his hymn “The Solid Rock” with his words, “My hope is built on nothing less, than Jesus' blood and righteousness.” Almost every day, I find myself going to those words in addition to reflecting on the promises of forgiveness in the Bible.
What Scriptures do I use to preach the gospel to myself? Here are just a few I choose from each day:
As far as the east is from the west, so far does he remove our transgressions from us. (Psalm 103:12)
“I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.” (Isaiah 43:25)
All we like sheep have gone astray; we have turned everyone one to his own way; and the LORD has laid on him the iniquity of us all. (Isaiah 53:6)
Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin. (Romans 4:7-8)
There is therefore now no condemnation for those who are in Christ Jesus. (Romans 8:1)
There are many others, including Psalm 130:3-4; Isaiah 1:18; Isaiah 38:17; Micah 7:19; Ephesians 1:7; Colossians 2:13-14; Hebrews 8:12; and 10:17-18.
Whatever Scriptures we use to assure us of God’s forgiveness, we must realize that whether the passage explicitly states it or not, the only basis for God’s forgiveness is the blood of Christ shed on the cross for us. As the writer of Hebrews said, “without the shedding of blood there is no forgiveness of sins” (9:22), and the context makes it clear that it is Christ’s blood that provides the objective basis on which God forgives our sins.
That has been his daily practice for many years. Why don’t you make it part of your practice, and see the difference it makes to begin each day reminding yourself of who you were, and who you now are in Christ.
Do you make it your practice to preach the gospel to yourself? If so, what have you learned? How do you go about it?
A few months back, I posted an article from Tim Challies blog series “The Bestsellers” regarding William Paul Young's “The Shack”. I had commented on the book several time prior to posting Tim's article, basing my comments on the reviews of writers that I greatly respect, but up until that point, I had not read the book, nor did I have any desire to read the book.
However, I did make this comment on the article. “I said that I would never read the book. I am willing to revise that statement. If the author asked me to read it, I would do so.” While I did not receive a request to read it from Paul Young himself, I did receive the next best thing. (You can read the Facebook post here.)
A good friend of mine works for the agency that represents Paul Young and was gracious enough to send me a complimentary copy, for which I am grateful. I took time and read the book and here are my impressions.
First of all, all of my original comments regarding the book have not changed. If you care to read them, check out the comments on Tim's post. In fact, they have all just been confirmed.
Second, I was moved by the pain that Mack suffered. I have dear friends who lost a child, not to abduction and murder, but to a tragic accident and spent a lot of time with them during their grieving process and it is an excruciating experience. There is a definite need for comfort for those who have gone through this kind of pain. This book, while empathic, is woefully lacking in an accurate portrayal of God, in fact, bordering on heretical.
Third, the portrayal of God in “The Shack” is one that replaces the true nature and character of God with one that is steeped in self-importance. Mack is the focal point of the book and it seems that everyone capitulates to him. That role should have gone to the accurate portrayal of God.
I guess what I am trying to say is that I find this book not only theologically inaccurate, but totally unnecessary. We already have a book to tell us how God deals with tragedy in our lives. It's called the book of Job. Here we see God actually suggesting to Satan that he afflict Job. It was God's idea! Why? We can't know all of the reasons, but God certainly does and if He does not share them, He absolutely has the right to do so. My guess would be to show Satan that when God's Holy Spirit controls a man, that man will never turn away. Consider Job's word in Job 19:25-26:
“For I know that my Redeemer lives, and at the last he will stand upon the earth.And after my skin has been thus destroyed, yet in my flesh I shall see God,”
Remember, in a matter of minutes, Satan took Job's wealth, killed all of his children and eventually his health by covering his entire body with boils. It was so bad, Job's wife said, “Do you still hold fast your integrity? Curse God and die.” (Job 2:9b) Wow! She must have had the gift of encouragement! It is in the very next verse we see, “But he said to her, “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?” In all this Job did not sin with his lips.” (Job 2:10) That is a man confident in the true God.
As I said in previous comments, if you want to read “The Shack”, go ahead. It's not a bad story. In fact, it's better than reading about adulterous affairs and various and sundry other types of abominations, just don't get your theology from it. Make sure you are exercising your discernment fully in light of Scripture so you don't fall into it's abysmal theology.
Too many leaders in the church begin their services with the question “How do you you feel, today?”. Honestly, what kind of question is that? If I relied on how I “feel”, I would question whether I was saved at all! Emotions and feelings are fickle at best and are not always based in reality. If an emotional response is not rooted in an objective truth, it cannot be trusted as reality.
Foundational truth at it's core must be objective in order to be standardized. That is where the Word Of God comes in. As the story of our God revealing Himself in history and ultimately through His Son, Jesus Christ, the Bible gives us a foundation upon which we can KNOW what is true and what is not.
This is a great clip from Alistair Begg on what we should ultimately base our Christian beliefs upon.