What does John mean when Christ died for "ALL" or "THE WORLD"?

Recently a dear brother asked me an excellent question at CFBC. I want to post my answer to this very good & important question. Here's what I said:

THE QUESTION:
I want to take a minute and respond to your question you asked me about Christ dying for the "WORLD" in the book of 1 John.

John 3.17; 4:42; 6:33; 6:51; 12:47; cp. 17:9. See 1 John 2.2. All these references speak of Christ in some way "saving" or "dying for" the WORLD. The issue is this: what does John mean when he says that Christ died for 'the world' or 'for all'.

THE ISSUE:
We need to be careful of what these texts do NOT mean.

1. They do NOT say that Christ died for ALL so that ALL men are saved. This is the error and heresy of Universalism --- all people everywhere are saved because Christ died for all & thus saves ALL.

2. This does NOT mean that Christ died for ALL men equally & as a result all men would be saved.

THE DEFINITIONS OF "WORLD":
The key to interpreting ALL of these texts is to examine all of them in the immediate context. Thus, we cannot take the meaning of 'world' in every sense & insert ALL that meaning into 'every occurrence' of the word. That is the word-study fallacy. For example: the word "trunk" in English can mean different things in different contexts (= trunk of a car, trunk of an elephant, trunk of a tree, trunk where you carry things, trunk of your chest, etc.). The CONTEXT of that particular reference MUST be the factor that specifically determines the meaning of a word in a particular text.

A good example of this is Titus 2:11 where Paul says: "the grace of God has appeared bringing salvation to ALL men" (Titus 2.11). Does that mean that ALL men will be saved?  NO! In the immediate context, Titus 2:1-10 talks about all kinds/groups of people --- old men, older women, young men, bondslaves, etc. God's grace brought salvation to all these kinds/groups of people!!

John 3.16 says that For God so loved the WORLD.  But does it mean that Christ died for THE WORLD?  Well, note the immediate context of John 3.15 - Whoever believes in him may have eternal life (so it is obviously LIMITED in some way to whoever believes).

John 3.17 says that Christ came into the world so that the WORLD might be saved through Him. Did John mean that the ENTIRE POPULATION of people would be saved?  No because 3.18 says whoever believes in HIM is not condemned (it's limited in some way).

**I believe that when John uses "WORLD" (Greek: kosmos) he USUALLY (depending on the immediate context of each) refers to the world referring to kinds of people --- that is, Jew & Greek.  Not all PEOPLE extensively but all KINDS of people (groups --> Jew & Gentile).

"ALL" and "WORLD" often refer to all of a particular class, but not to all people universally. Here's another way to view Jesus as the savior of the WORLD in John's texts. When John speaks of Jesus being the savior of the WORLD he means only that Jesus is the ONLY savior the world will ever have, not that he will save every individual in it (James Boice).

LIMITED ATONEMENT/PARTICULAR REDEMPTION:
Limited atonement is sort of a bad way to term the view. It means that Christ's death is in some way 'limited' or 'insufficient.'  It actually speaks to the opposite. It's actually EFFICIENT and DEFINITE and PARTICULAR. For those whom Christ died, he actually died & absolutely & eternally secured their redemption -- forever.

If Christ died for some men who are now in hell, then we MUST be forced to say (logically & theologically) that his death was in some way insufficient and incomplete for those people.  No where do we find that in the Bible (see especially Heb 7.25 --- Christ saves forever).

Particular Redemption means that the INTENT of the atonement defines the EXTENT of the atonement. If God intended to actually save and actually redeem sinners by Christ's death, then that MUST mean that the EXTENT does not reach to ALL men (or else all would be saved) but its EXTENT must be particular/exclusive for SOME people (that is, the elect).

The question in this discussion is this: "what did Jesus actually ACCOMPLISH BY HIS DEATH?" If he actually came to save, redeem, propitiate the father's wrath, reconcile, etc. THEN his death must be actual & definite to save his people.

I think that James Boice says it well:
"Christ's work on the Cross was not a hypothetical salvation for hypothetical believers, but a real and definite salvation for God's own chosen people. A redemption that does not redeem, a propitiation that does not propitiate, a reconciliation that does not reconcile, and an atonement that does not atone cannot help anybody. But a redemption that redeems, a propitiation that propitiates, a reconciliation that reconciles, and an atonement that atones reveal a most amazing grace on God's part an draw us to rest in HIM and in HIS completed work, rather than our own" (in his book The Doctrines of Grace, p.123).

CONCLUSION:
So I believe that particular redemption/limited atonement is the most biblical view exegetically & theologically.

A very helpful text to show this is John 17. When Jesus prays the High Priestly prayer in John 17, he does NOT pray for the "WORLD". Note: the "world" is in contrast with "us/our" in his prayer in John 17. Christ laid down his life for HIS SHEEP (John 10).

For further study:

John Piper has an excellent article on: For Whom Did Christ Die.
James Montgomery Boice, The Doctrines of Grace.

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The use of Isa 59.17 in 1 Thess 5.8 — a biblical & theological examination

The Use of Isaiah 59.17 in 1 Thessalonians 5.8
By: Geoffrey R. Kirkland
Christ Fellowship Bible Church

The Texts:
MT — Isa 59.17:

  וַיִּלְבַּ֤שׁ צְדָקָה֙ כַּשִּׁרְיָ֔ן וְכ֥וֹבַע יְשׁוּעָ֖ה בְּרֹאשׁ֑וֹ וַיִּלְבַּ֞שׁ בִּגְדֵ֤י נָקָם֙ תִּלְבֹּ֔שֶׁת וַיַּ֥עַט כַּמְעִ֖יל קִנְאָֽה׃

(And He clothed Himself with righteousness as a breastplate, and a helmet of salvation on His head. And he clothed Himself with garments of vengeance as clothing. And he wrapped himself with zeal as with a cloak.)

LXX — Isa 59.17:
καὶ ἐνεδύσατο δικαιοσύνην ὡς θώρακα καὶ περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς καὶ περιεβάλετο ἱμάτιον ἐκδικήσεως καὶ τὸ περιβόλαιον
(And He clothed himself with righteousness as a breastplate, and he put on a helmet of salvation upon His head and he put a garment of vengeance on himself even as a cloak.)

NT — 1 Thess 5.8:
ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας·
(But as for us, we are of the day, so let us be sober by clothing ourselves with a breastplate of faith and love and a helmet—the hope of salvation.)

The OT Context of Isaiah 59:
Isaiah 59 finds itself in the midst of the Servant Songs where, in this section of Isaiah’s prophecy, he provides hope and affirmation to the people of Israel that Yahweh, her God, would bring deliverance to her. This would find ultimate fulfillment in the Suffering Servant (ch.53). Isaiah, however, continued to note the free offer of mercy to those who would believe (ch.55) and the reward for obeying God (ch.56). In ch.57, God notes that he is high, exalted, lofty, and worthy of all worship (57:15). For this reason, Isaiah notes that man’s iniquities have separated him from God (59:2) and that no one can bring himself salvation (59:16). So God’s own arm brought salvation (59:16b) and in so doing, he put on righteousness like a breastplate, and a helmet of salvation on His head (59:17). He put on garments of vengeance and zeal as he will repay the wicked according to their deeds (59:17b-18). This salvation finds ultimate fulfillment in the Redeemer who comes to Zion (59:20).

The NT Context of 1 Thessalonians 5:
Paul penned the book of 1 Thessalonians to express his deep joy and worshipful delight that the young Church still walks faithfully with Christ even amidst persecutions. In chapters 1-3, Paul writes about the overview of the gospel (ch.1), the reminder of how he conducted himself with the church (ch.2) and the encouragement he received from Timothy’s visit to them & the report that he relayed (ch.3). Beginning in chapter 4, Paul provided a host of practical issues in response to God’s work of grace in their lives (chs.1-3). Such issues include sexual purity (4:1-8), loving the brethren (4:9-10), working hard (4:11-12), and the coming of the Lord Jesus for His people (4:13-18).

Beginning in chapter 5, Paul transitions to a new section (different from 4:13-18 but yet not an entirely unrelated topic) as marked by Περὶ δὲ (v.1). The believers in Thessalonika knew that the Day of the LORD would come unexpectedly as a thief (5:2b). Indeed, it would be a destructive period (5:3a) and one that is inescapable (5:3b). This Day of the LORD would dawn upon the unbelieving (note the pronouns: “they”, “them” in vv.3). But the believers, the Church, are not in darkness. They are, rather, sons of light and sons of the day (5:5). As a result of their position in Christ (being sons of light & sons of the day as opposed to sons of the night and sons of darkness), this must affect their practice in Christ. This must produce alertness and sobriety as they live life (5:6). It must markedly be different than the unbelieving world who drinks themselves drunk and sleeps at night and are totally unprepared for the coming of the Lord (5:7).

But the true believers, on the other hand (as opposed to those who get drunk at night in 5:7), are to be sober since they are of the day (5:8). And the way that believers are sober includes three elements. The believers must put on (lit. ‘clothe themselves with’; ἐνδυσάμενοι) the breastplate of faith, the breastplate of love, and the helmet, that is, the hope of salvation.

The breastplate of faith most probably refers to the element that covers the vital organs of a person (namely, one’s heart & central chest cavity). That which protects the believer’s most vital organs is none other than faith. It is faith in Christ, faith in the gospel, faith in what God has done (1:4) and in the power of the Word of God in bringing transformation (2:13), and  in the truth that Jesus rescues His people from the wrath to come (1:10).

The breastplate of love speaks to the most important characteristic of believers that distinguishes them from the unbelieving world — love. One’s love for God, love for the community of believers, for the Lord Jesus Christ, for the lost, and even for one’s enemies sets him apart from the unregenerate. This is the breastplate that guards the believer.

The helmet which is the hope of salvation indicates that the salvation produces a hope that launches a believer to live for the next world. It thrusts the eternal mindset upon the believer. This eternal and certain hope guides him, guards him, governs him, and encourages him as he treks through life.

All of this shows that the believers are “sober” and are of the day and of the light as opposed to the darkness and the night. Live by putting on the breastplate of faith, love, and the hope of salvation as a helmet which marks a person out as diametrically opposed to the nonbelieving world.

The Way Paul Uses the OT:
In Isaiah 59:17, God is the one who brings salvation to His people who are totally incapable of bringing deliverance to themselves. He does this by putting on righteousness ass a breastplate and salvation as a helmet on his head. God is the one who brings salvation. God does the doing in the OT text.

In the 1 Thess 5 text, Paul writes that believers are to show that they are children of the day/light by putting on, or, clothing themselves with the breastplate of faith, love, and with the helmet of hope. This is the believer’s responsibility in the NT text.

Thus we see the antinomy that the believer is to apply these elements to his own life but yet, ultimately, as Paul shows in bringing the language in from Isa 59.17, it is only God Himself who ultimately gives the ability to be clothed with these elements. Thus, it is God who works these things in His people but at the same time it is the responsibility of believers to put these on and practice them in their own lives to show that they are truly sons of the true God of Light. Indeed, the faith, hope, and love which the believer is to put on points to the unmistakable reality that the person is a son of the day. This triad of virtues ties it in with the entire letter as in 1:3 Paul spoke of the believer’s work of faith, labor of love, and steadfastness of hope. All of these virtues must, out of necessity, be constantly practiced and “put on” in the life of the son of light.

The Theological Implications:
Ultimately, 1 Thess 5.8 can only be accomplished through the sovereign working and enabling of God in the lives of His people. Only God is the one who can bring righteousness as a breastplate. Only God is the one who can bring the helmet of salvation. Only God saves. Paul made this point in 1 Thess 1:9-10.

But at the same time, the believers are to utilize the power of God in their sanctification and conduct as they practice their position by putting on the breastplate of faith, love, and the hope of salvation (as a helmet).

There is an enjoining together of the work of God in sanctification and the work of the believing saint in arming himself with faith, hope, and love. Ultimately these are all sourced in God. Yet the believer must, by God’s grace and through His enabling, put on — that is, clothe himself with — these articles as they live lives of sobriety, self-control and thus show themselves to be children of light and sons of the day.

Download the PDF here.

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Prayer of Service & Usefulness to God.

This prayer enhanced my worship this morning:

Thou God of my end,

Thou hast given me a fixed disposition

         to go forth and spend my life for thee;

If it be thy will let me proceed in it;

   if not, then revoke my intentions.

All I want in life is such circumstances

   as may best enable me to serve thee in the world;

To this end I leave all my concerns in thy hand,

   but let me not be discouraged,

     for this hinders my spiritual fervency;

Enable me to undertake some task for thee,

   for this refreshes and animates my soul,

     so that I could endure all hardships and labours,

     and willingly suffer for thy name.

But, O what a death it is to strive and labour,

   to be always in a hurry and yet do nothing!

Alas, time flies and I am of little use.

O that I could be a flame of fire in thy service,

   always burning out in one continual blaze.

Fit me for singular usefulness in this world.

Fit me to exult in distresses of every kind

   if they but promote the advancement

     of thy kingdom.

Fit me to quit all hopes of the world’s friendship,

   and give me a deeper sense of my sinfulness.

Fit me to accept as just desert from thee

   any trial that may befall me.

Fit me to be totally resigned to the denial

     of pleasures I desire,

   and to be content to spend my time with thee.

Fit me to pray with a sense of the joy

     of divine communion,

   to find all times happy seasons to my soul,

   to see my own nothingness,

   and wonder that I am allowed to serve thee.

Fit me to enter the blessed world

     where no unclean thing is,

   and to know thee with me always.

SOURCE: The Valley of Vision: A Collection of Puritan Prayers & Devotions (p.178). Online here.

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Potluck Dinner and Q&A this Sunday at CFBC

Join us this Sunday at Christ Fellowship Bible Church for worship at 5pm & then immediately after the service we'll have an all-church POTLUCK dinner.  During this time we'll have a Q&A where you can ask questions about CFBC, its vision/mission/goals/theological beliefs, a particular question on a Bible text, and a question concerning the recent end-times study we had.


Here's the info on the POTLUCK:

WHAT: We will be having a potluck appetizer meal with dessert in the courtyard.
WHEN: This Sunday, August 12th
TIME: Immediately following the worship service
WHAT YOU CAN BRING: We would request that everyone bring an appetizer to share with all.  This should be more meal-like than dessert.
WHAT CFBC WILL PROVIDE: We will be providing dessert (brownies and ice cream) and drinks.

See you this Sunday night!

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CFBC Ice Cream Fellowship — This Sunday Night!

This Sunday night, CFBC is hosting an ice-cream fellowship immediately following the worship service. The truck is scheduled to be at CFBC waiting for us after the service so we can fellowship together & eat ice cream together (it's OK if you haven't had dinner yet — just one additional ice cream sandwich should suffice!).

When: Immediately following the CFBC service (service begins at 5pm)
Where: CFBC
2501 Rockford Ave.
St Louis, MO 63144
Cost: Buy however much ice cream you want
Payment Methods: All major credit cards accepted!

See you there!

Excellent opportunities for fellowship & getting to know new folks that you haven't met yet!!

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how can I, as a pastor, best love my flock?

The Greatest Way I, As a Pastor, Can Love My Flock
Geoffrey R. Kirkland, Christ Fellowship Bible Church

I love my church. I love the sheep that God has entrusted to my care & shepherding-oversight. But I must ask and remind myself frequently of the best ways that I can love my flock. If I don’t review this regularly, I may easily veer into a myriad of “good” opportunities but I need to remember that — especially as a church planter who has limited time, resources, and energy — I need to find the “best” ways that I can serve, love, shepherd, and minister to my flock & relentlessly pursue them.

I. Intercede for Them Before the Throne of God

Like Jeremiah who interceded on behalf of his people in Judah before the Lord and prayed frequently for them. He lamented their sin. He asked God to intervene. He trusted in God’s future promise of restoration. Paul reminded the Thessalonian church that he prayed always for them (2 Thess 1:11). He also emphasized to the church in Colossae that he does not cease to pray and ask that they might be filled with the knowledge of God’s will in all spiritual wisdom and understanding (Col 1:9). So then, a faithful shepherd is one who intercedes on behalf of his people. He beckons the throne of God on behalf of his flock. He prays for their spiritual welfare, their continued perseverance, and their increased knowledge of God that would result in an uncompromising commitment to holiness. May I love my flock in this way.

II. Teach to Them the Full Counsel of God’s Word

When Paul was with the church in Ephesus he did not shrink back from declaring to them the entire purpose of God. That is to say, he taught them what God had revealed in His Word. This is why Paul demands that his young protege, Timothy, preach the Word. His mindset and focus must rest solely upon the things of the Word of God. He is to be “in them” and to “be absorbed in” the reading of Scripture, the exhortation, and teaching (1 Tim 4:13, 15). A necessary commitment that I must have is to faithfully study, adequately prepare, organize simply, communicate clearly, and boldly herald the full counsel of God’s Word. May I love my flock in this way.

III. Shepherd Them with the Sufficiency of God’s Word

The church at Rome was able to admonish one another in a counseling/discipleship way because they had the Word of God (Rom 15:14). They could speak into each other’s lives because Paul had invested in them, taught them, relayed the truth to them, and prompted them to pass it on to others. With the “living and active” Word of God, one can apply the truths of God’s Word to any situation in a believer’s life so that the believer can replace sinful patterns or habits with godly patterns and habits so as to walk in a new trajectory so that he is conformed to the image of Christ for God’s glory. I must shepherd the flock of God with tenderness, care, humility, and willingness. May I love my flock in this way.

IV. Model for Them a Man Saved by Grace & Growing by Grace

Those that saw the change in the Apostle Paul after his conversion kept hearing that “he who once persecuted us is now preaching the faith which he once tried to destroy” (Gal 1:23). For this reason, the immediate result is that “they were glorifying God because of me” (Gal 1:24). May it be said that as the flock sees change in me — a sinner saved by grace and one who is growing in grace — they would glorify God and worship Him for His mighty power in saving and sanctifying a rebel such as I. One of the reasons the minister should be in the Word, taking pains with the Word, and abiding in the Word is so that his progress will be evident to all (1 Tim 4:15). The church is commanded to imitate the faith of their leaders (Heb 13:7). So may it be said that I can say with Paul that my people can look at my life and follow my example (2 Thess 3:7). May I love my flock in this way.

Download the full PDF here.

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preachers should preach on the wrath of God.

I have come in my study on end-times with Christ Fellowship Bible Church to examining the future period of the Tribulation — a period where God will judge the world in righteousness.

A.W. Pink gives a helpful admonition to us preachers:

A Word to Preachers. Brethren, do we in our oral ministry, preach on this solemn subject as much as we ought? The Old Testament prophets frequently told their hearers that their wicked lives provoked the Holy One of Israel, and that they were treasuring up to themselves wrath against the day of wrath. And conditions in the world are no better now than they were then! Nothing is so calculated to arouse the careless and cause carnal professors to search their hearts, as to enlarge upon the fact that "God is angry with the wicked every day" (Ps. 7:11). The forerunner of Christ warned his hearers to "flee from the wrath to come" (Matt. 3:7). The Saviour bade His auditors "Fear Him, which after He hath killed, hath power to cast into Hell; yea, I say unto you. Fear Him" (Luke 12:5). The apostle Paul said, "Knowing therefore the terror of the Lord, we persuade men" (2 Cor. 5:11). Faithfulness demands that we speak as plainly about Hell as about Heaven.

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Philosophy of Baptism

Philosophy of Baptism
By Geoffrey R. Kirkland
Christ Fellowship Bible Church

The purpose of this brief paper is to present the case that baptism is appropriately administered only to those who give a believable profession of faith in Jesus Christ. This paper will ask a few questions and then seek to provide thoughtful and biblical answers to support the case for believer’s baptism.

1. What Does Baptism Symbolize?

The word baptize is used a number of places where the ordinance of baptism is not in context. In Romans 6:4ff, we have been buried with him (Christ) in baptism into death so that we might walk in newness of life just as Christ was raised from the dead. The point is that because of our union with Christ (being ‘in Christ’ or ‘with Christ’), we are no longer living in sin because our old nature is gone. Thus, Christian baptism represents the death, burial, and resurrection of Jesus Christ.


2. Who Should Be Baptized?

Consider the following Scriptures. In Matthew 3:2, John the Baptist preached: “Repent for the kingdom is near” … then they were baptized (v.6). In Acts 2:38, Peter declared: “Repent and each of you be baptized….” Further, Acts 2:41 reveals that “those who had received his word were baptized.” Acts 8:12 notes that “when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike” (cf. v.13). Then in Acts 9:18, Saul/Paul believed and then was baptized. Acts 10:47 contains the words of Peter when he speaks concerning the conversion of Cornelius: "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?” And, in Acts 8:36-39 we find that only those who hear the word and believe thus making a profession of faith should be baptized. If the ordinance of baptism is to reflect the theological picture of union with Christ, how can one walk in newness of life if he has not been saved/professed Christ? Indeed, it can be said that when one closely scrutinizes the texts of Scripture, one can conclude that the only people whom the NT specifically identifies by name as having been baptized were adults at the time of their baptism who had heard, repented & believed the gospel.

3. What Is the Pattern of Baptism in the Early Church?

It seems that in Acts 2:38-41; 8:13, 36-39; 18:8; and 19:1-5 that the pattern for the early church was one’s personal faith in Jesus Christ and then the immediate response of baptism.


4. What Is the Proper Mode of Baptism?

The Scriptures provide the following information concerning baptism. In John 3:23, John baptized at Aenon because there as much water there. Then, Mark 1:10 says: “When John baptized Jesus they came up out of the water” which indicates that they both were in the water and then they both ascended out from the water. Acts 8:38-39 reveals that Philip and the Eunuch both went down into the water, Philip baptized him, and then they both came up out of the water. Another interesting and, perhaps, technical note should be mentioned. In the NT, the use of baptize as immersion by dipping is quite clearer. The passive forms of baptize (… was baptized) are always used. That is, the subject of the verb is baptized (and it is people who are baptized). Nowhere is there even one NT instance where water is baptized/poured/sprinkled on someone (in the active verbal form). This corresponds beautifully with the meaning of the theological concept of the believer who is baptized into Christ.

5. But Really, Is This Discussion on Baptism Really All That Important?

The immediate and clear answer must be an emphatic yes. This issue of baptism of believers only is eminently important because it is a direct command from our Lord Jesus. In Matthew 28:18-20, Jesus commands his followers to go into all the world and make disciples of all nations. Then they are to baptize them and teach them all that Jesus commanded. So then, according to Christ’s command, we are obligated to baptize every disciple—follower of Christ (who has made profession of faith).

Conclusion:
For those who have never been baptized (by immersion) since conversion, the Word of God reveals that, on the authority of our Lord’s command, you should be baptized as an initial and important step of obedience in your walk with Christ. What a beautiful picture of the believer’s union with Christ — His death, burial, and resurrection — awaits you as you follow our Lord’s command and show the gospel in a visible way to the local congregation of Christ’s Church.


In conclusion, the CFBC doctrinal statement words it this way:

Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11).

Download the pdf here.

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The 5-word antidote to grumbling...

As referenced by CJ Mahaney during his message at RESOLVED, Tony Payne provides a helpful little article providing the 5-word antidote to grumbling — and the point is to be well-taken. One would imagine that many people can relate to the congregation member who has an "issue" with a particular church for whatever reason. I laughed when I read this.

This story has been passed onto me second- or third- or possibly fifth-hand. Who knows how accurate the details are, or whether the words were spoken exactly in this way? But from my knowledge of the man in question, it is entirely believable. In fact, if it isn't true, it's the kind of story that would almost be necessary to invent.

An eminent and well-known English preacher was approached by a congregation member who complained about some aspect of church life. It may have been that he didn't feel welcomed, or that he was finding it hard to make friends and fit in; it could have been that he was finding the service dissatisfying or the preaching too long; it could have been that the music was not to his taste or that his family was not being catered for to his satisfaction. The details of the complaint have been lost in the telling and re-telling of the story.

The preacher listened to the complaint, paused, and then replied with five words that cut straight to the heart of not only the man's problem, but the problem with all grumbling and complaining in church. He simply said, “It's not about you, stupid!” and walked off.

It was a stunningly rude response—the kind that this preacher seemed uniquely capable of getting away with in his very English way. But doesn't it exactly express what is wrong with grumbling and complaining in church?

It really is the height of idiocy to think that church is about me and my needs and my family and my satisfaction. It completely overturns the teaching of the Bible—that church is about God and Christ and loving other people. In fact, if we wanted to summarize Paul's rebuke to the dysfunctional Corinthian church in 1 Corinthians 11-14, a pretty reasonable slogan would be “It's not about you, stupid!”.

So the next time you're feeling grumpy about church, and are complaining that this or that aspect leaves you cold, remind yourself of the five-word answer to grumbling. And if you're really game, when someone starts grumbling to you about how they don't like the music or how they're sick of the preacher's jokes, just give them a slightly incredulous look, shake your head, and say, “It's not about you, stupid!”.

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The Imperative in Preaching & Preaching to ENGAGE People

Here is an excellent excerpt from George Whitefield's sermon titled: The Holy Spirit Convicting the World of Sin, Righteousness, & Judgment. It is noted in John Carrick's book, The Imperative of Preaching.

Whitefield proclaimed:

Be humble therefore, O believers be humble. Look at the rock from whence you have been hewn. Extol free grace; admire electing love, which alone has made you to differ from the rest of your brethren. Has God brought you into light? Walk as becometh the children of light. Provoke not the Holy Spirit to depart from you: for though he hath sealed you to the day of redemption, and you know that the prince of this world is judged; yet if you backslide, grow lukewarm, or forget your first love, the Lord will visit your offences with the rod of affliction, and your sin with spiritual scourges. Be not therefore high-minded, but fear. Rejoice, but let it be with trembling.

As the elect of God, put on, not only humbleness of mind, but bowels of compassion; and pray, O pray for your unconverted brethren! Help me, help me now, O children of God, and hold up my hands, as Aaron and Hur once held up the hands of Moses. Pray whilst I am preaching, that the Lord may enable me to say, This day is the promise in the text fulfilled in some poor sinners' hearts. Cry mightily to God, and, with the cords of a holy violence, pull down blessings on your neighbours' heads.

Note the following elements in his preaching.

1) The use of the imperative! He commanded his followers to act.
2) The use of biblical illustrations. Nearly every line alludes to some portion of Scripture.
3) The use of word pictures. Such images as the "rod of affliction" or "spiritual scourges" and "bowels of compassion" paint vivid pictures in our minds.

Preach like this, my brothers!   More at The Preacher's Fellowship at CFBC on Saturday, July 7th.

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4th of July Outreach

We invite you to join us as we go to downtown St. Louis to hand out tracts, engage people in conversations, and open-air preach this 4th of July.

WHEN: Wednesday, July 4th
WHERE: Meet at Pastor Geoff's home at 4:00pm
BRING: Bible, tracts, water, & some $$ for dinner
WHAT: We will proclaim the glorious gospel of Jesus Christ to the masses of people

Pray now that God would glorify Himself as we strive to put Christ & His gospel on display to the lost this 4th of July in St Louis, MO.

More info at the CFBC website

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The Golden Chain of God's Work in Salvation — Romans 8:28-30

The Golden Chain of God’s Work in Salvation—Romans 8.28–30
Christ Fellowship Bible Church
Geoffrey R. Kirkland


Many have termed Romans 8:28-30 the golden chain of salvation as it encapsulates a number of theological truths in just a few verses. Verse 28 affirms that, for the believer who has been called according to God’s purpose and who loves God, God will in fact work all things together for good. This good is conforms to God’s sovereign purposes.

It should be stated at the outset that Romans 8.28-30 refers quite specifically to a particular group — and not to universally everyone. This is seen by the relative particle οὓς which draws back to the concluding phrase of verse 28: “those that are called according to God’s purpose.”  So it is those who are called who receive the promise that God causes all things to work together for good.

I. God Foreknew.

The first word Paul uses is προέγνω speaking of God’s foreknowledge. Does this verse refer to the truth that God knows ahead of time what will happen? Scripture reveals in many places that God does, most certainly, know (and ordain) what will happen before it occurs. But this word does not refer to this idea. The word that Paul uses here is not some cold, ruthless decision that God made long ago because he knew what would happen. Rather, the word speaks of a kind of special choosing whereby He sovereignly, unconditionally, and mercifully sets His saving love upon a particular person. This is the Hebraic way of looking at the word as found in Gen 4:1 where Adam knew his wife, Eve. God talks to the sons of Israel in Amos 3:2 through the prophet and declares that “you only have I known among all the families of the earth.” Obviously this verse is not saying that God only cognitively knew about the people of Israel. This verse teaches that out of all the people and nations on the earth, God chose to particularly and exclusively set His love upon one people, namely, Israel. The final support for this is derived from Deut 7:7-8 where Moses writes that the LORD did not set his love on Israel nor choose Israel because they were more in number than any of the other peoples … but because the LORD loved them and kept the oath which He swore to their forefathers. This is why Peter can write to the believers and say that they are chosen according to the foreknowledge of God (=that is, the saving and particular love of God set upon them) the Father (1 Pet 1:1-2). And yes, even Christ Himself was foreknown before the foundation of the world and has appeared in the last times (1 Pet 1:20). Thus, there is a particular placing of divine love upon a person that is inherently included in the theological concept of foreknowledge.

II. God Predestined.

This second link in the chain of sovereign salvation is the doctrine of predestination. Paul writes that God προώρισεν those whom He foreknew. The predestination finishes and completes what the previous foreknowledge initiated. God set his saving love upon a particular few (foreknowledge) and predestination shows to what they were appointed/predestined. Paul writes that God predestined these particular people συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ. That is, God set His saving love upon a few and thus appointed determinatively that they might be conformed into the image of His own dear Son, Jesus Christ. Predestination is not a cold, ruthless, mean doctrine from a mean Potentate who angrily sends some people to hell & predestines some to heaven. Rather, predestination encompasses the loving act whereby God sovereignly appoints a particular group to be conformed to the image of Jesus Christ so that He may have preeminence, His grace may be magnified, and His saving power may be demonstrated. Ephesians 1:5 includes the reality that those who are predestined receive the adoption as sons into God’s own family. And this all is according to the purpose of His will (Eph 1:5b, 11).

III. God Called.

Those whom God foreknew and predestined in eternity past, he also ἐκάλεσεν. Theologians sometimes refer to this as the “effectual calling” of God whereby He sovereignly, supernaturally, unstoppably, and irresistibly draws the elect (=foreknown & predestined) sinner to saving faith when he hears the gospel. Paul writes that God is faithful and it is by His doing that saints were called into fellowship with His Son, Jesus Christ (1 Cor 1:9). This calling of God occurs only by the grace of Christ (Gal 1:6). Paul was set apart for the gospel and was called by the grace of God (Gal 1:15). Believers who have been called have entered into one body of Christ (Col 3:15). Those whom God calls will enter His own Kingdom and glory (1 Thess 2:12). Second Thessalonians 2:14 says most clearly how this effectual calling takes place in the life of the particular individual. Sinners are (effectually) called through the gospel (διὰ τοῦ εὐαγγελίου) so that they may obtain the glory of our Lord Jesus Christ. Thus, those are sovereignly called and drawn to salvation by means of the hearing of the gospel message preached. Jesus Himself taught this when he said “my sheep hear my voice and I know them and they follow me” (John 10:27). Those who belong to Jesus Christ can hear His voice, they are known by Him and they follow Him. This is the effectual calling that happens when the foreordained sinner hears the gospel & is drawn to repentance and saving faith.

IV. God Justified.

Paul next notes that God ἐδικαίωσεν this particular person. This is the court-room act whereby God announces and pronounces that the foreknown, predestined, and called sinner is declared perfectly righteous because of the imputed righteousness of Jesus Christ (2 Cor 5:21; Phil 3:9). The court-room setting for the concept of justification is clearly seen in the immediate context of Romans 8 as in verse 33 Paul asks: “who can bring a charge against God’s elect? For it is God who justifies” (see Isa 50:8 where the same Greek word is used referring to justification in the context of a person having a “legal case” with God and one who “contends” with God which denotes a clear court-room, legal context). Here we have, in Paul’s mind, a clear reference to a court-room scene whereby God declares a sinner to be righteous. Justification happens to a sinner and justification happens outside the sinner. This is to be distinguished from regeneration which happens in a sinner and it happens inside the sinner. Justification is the legal, supernatural, divinely-instituted, instantaneous, eternally-unchanging decree from the Sovereign Judge that the predestined and repentant sinner is declared righteous through the merits of Jesus Christ.

V. God Glorified.

The inevitable result and final link in this golden chain is that God ἐδόξασεν this foreknown, predestined, called, and justified person. This undoubtedly speaks of the future glory that the saved sinner will experience when Christ is revealed and the sinner beholds God face to face (cf. 1 John 3:1-3). The glory spoken of here is the same glory that refers to Christ coming in His magnificent splendor (Matt 25:31), and after He suffered on earth, the Messiah would enter His glory (Luke 24:26). This glory refers to the heavenly and divine presence that Jesus had with the Father before the words began (John 17:5). There is an eternal glory that awaits suffering believers (2 Cor 4:17). It is a glory that will endure forever and ever (Phil 4:20). It is this glory that Paul speaks of when he says that God will bring His people to glory. He has set His saving love on a particular few, He has determined that they be conformed to the image of His Son, He has sovereignly summoned them to salvation, He has supernaturally and legally declared them righteous and acquitted them of all sin, and He will safely, securely, and unchangeably see them all the way to glory.



CONCLUSION:

I want to conclude with a few guiding facts that this study has revealed.

First, those whom God foreknew and predestined are the same ones who will be glorified. That is to say, God loses none—ever.

Second, all the verbs in this “golden chain” are in the 3rd singular with God as the subject. “He…” is how every verb begins. It is all the action of God and it is all His work. Salvation, truly, is of the Lord.

Third, all of the verbal forms in this section signify complete action. From the author’s viewpoint, he intends to portray the action of the verbs in summary form and as complete events. He is not so much concerned about every intricate detail as he is with showing that the event in its entirety — and in its fulness — happened.

Fourth, in addition to seeing what Paul does include one should also note what he omits. The doctrine of sanctification is omitted probably for three reasons. Sanctification is a doctrine that is synergistic—that is, a cooperative working together of the Spirit of God and the believing saint. Paul’s focus in this text is the sovereign and supernatural work of God and God alone in salvation. Another reason could be that sanctification is to be assumed when a sinner is justified (this is what Paul clearly argued in Rom 6-7). Every justified person will be sanctified. There is no regenerated person who continues to live in a sinful pattern of living. The justified man will be a sanctified man. And the final reason Paul may have neglected to mention sanctification here is because it is in 8:29 where those whom God predestines are those who are conformed into the image of His Son. Thus, it is assumed that the predestined one will be the transformed one. The one who is predestined will be conformed into the image of Jesus Christ.

God brought all this about so everything would resound to the praise of His glorious supremacy.

Download the pdf article here.

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Family Worship — Its Need, Structure & Defense.

Family Worship — Its Need, Structure, and Defense.
By Geoffrey R. Kirkland
Christ Fellowship Bible Church

I want to provide a simple defense for family worship and show why it is needed so desperately in our world today. I also want to give a simple way to structure family worship so that it does not become dull, boring, rote, or legalistic.

I.  THE NEED for Family Worship

The family unit in our world is confused, conflicted, and outright rebellious against the ordained establishment of God in the Garden of Eden (Gen 1-2). Because our world has muddied the waters regarding what the family is and how a family is to function properly, family worship is needed. The call for family worship also comes from the reality that most families that go to church in our modern world do not practice family worship — nor have they any idea what it is or why it is necessary. The need for family worship exists because godly families that are structured biblically, centered on Christ’s glory, and oft-meditating on the glorious gospel are few and far between. This is, sadly, true even amongst families in the evangelical world.

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Is Street Preaching Really Effective? Ask Elizabeth

My good friend, Tony Miano, and I went open-air preaching at the North Hollywood Metro station a few days ago.

Many people (and Christians) ask: is street preaching really all that effective?

Here is what Tony said over at his blog about the day & a conversation with a lady named Elizabeth:


Recently, I wrote:

"I repeatedly receive emails from Christians who are led by presumably well-trained pastors, who seem to check hermeneutics and exegesis at the door of evangelism. While I will always be there to encourage my discouraged brethren, I will never again engage theologians who allow their prejudices and fears to cause them to swap exegesis for eisegesis. I will never do it again, because of the Matts in the world.

"As long as the Lord gives me a voice and breath in my lungs, I will continue to preach the gospel in the open-air."

The Lord encouraged me again, yesterday, to not bother arguing about the relevance, propriety, and effectiveness of open-air preaching.

I spent yesterday afternoon at the North Hollywood Metro Station. I was blessed to be joined by Pastor Geoff Kirkland and his family of Christ Fellowship Bible Church, of St. Louis, MO. Together, Pastor Geoff and I preached for more than two hours.

During my last open-air, I noticed a young lady standing about 10-15 feet to my left. I could tell by the look in her eyes and her facial expressions she was intently listening. Not long before I finished preaching, I noticed the lady approach Pastor Geoff.

I stepped down from my step ladder and began to pack up, while watching Pastor Geoff's conversation from a short distance. I thought of joining the conversation, but thought it better to watch from afar. Even from a distance, I could tell something beautiful was happening.

The lady (I would later learn her name was Elizabeth), had tears rolling down her cheeks. I watched as Pastor Geoff excitedly, yet gently, showed Elizabeth passages of Scripture in his Bible. Even though her cheeks were tear-stained, she had a smile on her face...a look of joy.

Pastor Geoff asked me for a pen, which I didn't have. I offered Elizabeth a Bible. I later learned the Bible I gave her would be the first one she ever owned.

Pastor Geoff borrowed a pen from a nearby vendor. He wrote detailed directions for Elizabeth to help her find and attend Grace Community Church.

Elizabeth had to go, so we said our good-byes. I told Elizabeth we would be praying for her. Her eyes were still filled with tears; and the smile never left her face. I had a sense, by her demeanor and the look on her face, Elizabeth didn't want to leave. It seemed to me she wanted to stay and continue talking and fellowshipping with us.

When Elizabeth walked away, I asked Pastor Geoff, "Well? Don't leave me hanging! What happened?"

According to Pastor Geoff, Elizabeth approached him and, with excitement in her voice, asked, "How do I become a part of this? Who do I talk to? I want to get involved!"

Pastor Geoff asked Elizabeth the obvious and most important question: "Well. Do you know Jesus Christ as your Lord and Savior."

Elizabeth, a non-practicing Roman Catholic who was disheartened by many things she experienced in the religion, said, "I don't know."

Pastor Geoff shared the law and the gospel with her. And, with as much certainty one person can have about another person's salvation, Pastor Geoff believed the Lord had brought Elizabeth to repentance and faith in Jesus Christ.

While visible emotion, in and of itself, is not necessarily a reliable indicator of conversion; Elizabeth's demeanor, expression, and words certainly left us with the reasonable hope that God had performed a miracle in Elizabeth's life.

Is open-air preaching effective? Ask Elizabeth.

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What is the Gospel of Jesus Christ?

Here is my latest article on: What is the gospel of Jesus Christ?

 What Is The Gospel Of Jesus Christ?
By: Pastor Geoffrey R. Kirkland
Christ Fellowship Bible Church

THE GOSPEL
The gospel of Jesus Christ is the message of good news that God has provided a way to deliver man from God’s eternal judgment that he rightly deserves because of his sin.

GOD
God is infinitely holy, righteous, just, and good. He is the sovereign King of heaven and earth who made everything and thus owns everything. Everything exists because of Him and for Him. He is infinitely pure and eternally holy. He cannot look upon sin — any sin — with favor. He cannot overlook a sin. Sin is lawlessness and is, therefore, a violation of God’s holy, just, and righteous Law.

MAN
Man is created in the image of God and bears the imprint of God in his being. At the same time, man has become completely corrupted by sin thoroughly. Since Adam’s sin in the garden of Eden, all his posterity — that is, every single human being who has ever been biologically born from his parents — has completely, utterly, eternally, and miserably infected the entire human population with a sin nature. This sin nature permeates man’s being in his thoughts, in his heart and mind, in his deeds, and in his very nature and character. Man is wholly corrupt and radically depraved. He does not love God, nor does he fear God. Man, in and of himself, hates God and hates all that God is.

THE PROBLEM
If God is fair, just, righteous, and good, He must punish sinners — every one. For God to remain just and retain His perfect and good standard of righteousness, he must — as the Judge — fairly, rightly recompense every lawless deed that man has ever committed. Thus, all human beings because they are sinners are fully deserving of the wrath of God. If God were to justify a wicked man or overlook his offense, it would be such an unfair, abominable deed that He would forfeit His very nature of being a just, holy, good, and fair Judge. So then, God cannot forgive man. God cannot accept man. God cannot justify a wicked man. God must eternally condemn man — all men.

JESUS
Yet there is one way of salvation that God established and brought about because man, in his own state, can do nothing to earn his salvation before God. God sent His Son, the God-Man Jesus Christ, to this world so that He may live a perfect life in full obedience to God His Father, the Law of God, and the righteous decrees of God. Then, God ordained that He would slaughter His own Son Jesus Christ in a cruel form of punishment (crucifixion) and there pour out the full weight of His eternal fury and vengeance upon His Son that sinners rightly deserve forever in hell. God, in his mercy and grace, sent Christ to be the propitiatory sacrifice which would turn away His anger and wrathful vengeance from the sinner. The death of Christ, then, was a substitutionary act.

RESPONSE
Being wholly unable to respond in and of himself and totally at enmity with God Himself, man cannot respond in faith. Man is dead in his sin and cannot choose God, love God, please God, or do anything whatsoever to merit acceptance before God. God then calls the sinner to repent of his sin. To repent involves the necessary act of recognizing one’s sinfulness and eternal plight and choosing to turn from that sin in a new direction. At the same time, repentance also includes faith in Jesus Christ. One must believe in the substitutionary sacrifice of Jesus Christ and the wrath of God that He bore in the place of believing sinners. This repentance and faith in Jesus Christ is necessary for the sinner to be saved.

VERIFICATION
The Bible nowhere hints at confirming a person’s salvation experience because of a decision, a particular act or deed, or even a “sinner’s prayer.” Rather, the Bible everywhere speaks of a person’s works or deeds that essentially validate whether a person has been reborn. Like the wind, one cannot see the wind itself but one can see the effects of the wind. And so it is with the newly regenerated soul, one cannot see the sovereign working of God the Spirit in salvation but one will be able to see the visible fruit that the new changed heart will certainly produce. Thus, rather than one’s mind being set on the flesh it will be set on the things of God and the sinner will strive to present himself as a slave to God and offer all of his instruments as slaves of righteousness to God. The fruit of his life will be characteristic of the Fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, and self-control. There will be a turning from and a hating of sin and a turning to Christ in joyful delight and a genuine passion for holiness and Godly behavior. As Jesus said, “By their fruits you will know them.”

You can download the pdf here.

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Passionately Pursue Sexual Purity — 1 Thessalonians 4:3-8

One of the gravest realities in our world today is no different than how Moses described the world in the early parts of Genesis:

Genesis 6:5  Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually.

Sin plagues our culture like a parasite that never dies. Over the last few weeks, I've had the privilege of addressing the topic of sexual purity as we at Christ Fellowship Bible Church have worked our way verse by verse through the book of 1 Thessalonians.

Coming to 1 Thessalonians 4:3-8, I dealt with one of the clearest paragraphs in the NT on sexual purity. Here are the links to my three-part series.

1. Passionately Pursue Sexual Purity — part 1: 1 Thess 4:3 (What was the 1st c. Roman culture like in Thessalonika? What is Marriage? Is Sex the Issue or Is it Lust? What is Sexual Immorality [πορνεία]?)

2. Passionately Pursue Sexual Purity — part 2: 1 Thess 4.4-6a (Control Your Body! What is Lust? How Evil is Pornography & How Can One Break This Enslaving Sin? The Antidote to All Sexual Sin is the Knowledge of & Pursuit of God.)

3. Passionately Pursue Sexual Purity — part 3: 1 Thess 4.6b-8 (What Happens to Those Who Don't Repent & Change? The Vengeance of God. God Calls All His People to Sanctification. How Is This Sanctification Possible?)

Listen to this series & I pray that it may be helpful to you as you walk with God & passionately pursue sexual purity.

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Some biblical counsel for the sexually broken.

If you're looking for some quick fix, an easy answer, a one-and-done solution, then you'll never really understand the nature of the fight. And if you promise easy, once-for-all victories to others, then you'll never be much help to them.

The day of 'completion' will not arrive until the day when Jesus Christ returns (Phil. 1.6). When we see him, then we will be like him perfectly (1 John 3.2). The wiping away of all tears, the taking away of every reason for sorrow, crying, and pain, will not come until God lives visibly in our midst (Rev 21.3-4). Someday, not today, all things will be made new (Rev 21.5). Much of the failure to fight well, pastor well, counsel well, arises because we don't really understand and work well with this long truth.

And later on, Powlison continues:

The Bible is always about behavior, but it is never only about behavior. God's indictment of human nature always gets below the surface, into the 'heart.' His gaze and Word expose the thoughts, intentions, desires, and fears that shape the entire way we approach life. An immoral act or fantasy--behavior--is a sin in itself. But such behavior always arises from desires and beliefs that dethrone God. Whenever I do wrong, I am loving something besides God with all my heart, soul, mind, and might. I am listening attentively to some other voice.

Then he concludes:

The war is longer, wider, deeper, more subtle than we might imagine. It is no accident, therefore, that the height, depth, length, and breadth of the love and work of Jesus is more wonderful than we understand at first. What is God after in remaking our lives? Is his purpose merely that we would just stop sinning? That we would become more involved in religious activities? Yes, stop sinning. Yes, use the means of grace. But neither is an end in itself. The point is to become more like Jesus.

From: David Powlison, "Making All Things New: Restoring Pure Joy to the Sexually Broken" in Sex and the Supremacy of Christ, p. 79, 90, 102.

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Homiletical Application & Begging

Because of the plight of sinners, we as preachers must not be ashamed to beg people to repent & be reconciled to Christ (2 Cor 5).

See how Charles Spurgeon applied his text & begged sinners to repent & come to Christ:

Now, one or two lessons. A lesson to the proud. Come down, proud hearts, come down! Mercy runneth in valleys, but it goeth not to the mountain top. Come down, come down, lofty spirit! The lofty city, he layeth it low even to the ground, and then he buildeth it up. Again, a lesson to thee, poor despairing soul: I am glad to see thee in God's house this morning; it is a good sign. I care not what you came for. You heard there was a strange kind of man that preached here, perhaps. Never mind about that. You are all quite as strange as he is. It is necessary that there should be strange men to gather in other strange men. 

Now, I have a mass of people here; and if I might use a figure, I should compare you to a great heap of ashes, mingled with which are a few steel filings. Now, my sermon if it be attended with divine grace, will be a sort of magnet: it will not attract any of the ashes—they will keep just where they are—but it will draw out the steel filings. I have got a Zaccheus there; there is a Mary up there, a John down there, a Sarah, or a William, or a Thomas, there—God's chosen ones—they are steel filings in the congregation of ashes, and my gospel, the gospel of the blessed God, like a great magnet, draws them out of the heap. There they come, there they come. Why? because there was a magnetic power between the gospel and their hearts. 

AH! poor sinner, come to Jesus, believe his love, trust his mercy. If thou hast a desire to come, if thou art forcing thy way through the ashes to get to Christ, then it is because Christ is calling thee. Oh! all of you who know yourselves to be sinners—every man, woman, and child of you—yea, ye little children (for God has given me some of you to be my wages), do you feel yourselves sinners? then believe on Jesus and be saved. You have come here from curiosity, many of you. Oh! that you might be met with and saved. I am distressed for you lest you should sink into hell-fire. Oh! listen to Christ while he speaks to you. Christ says, "Come down," this morning. 

Go home and humble yourselves in the sight of God: go and confess your iniquities that you have sinned against him; go home and tell him that you are a wretch, undone without his sovereign grace; and then look to him, for rest assured he has first looked to you. You say, "Sir, oh! I am willing enough to be saved, but I am afraid he is not willing." Stay! stay! no more of that! Do you know that is part blasphemy—not quite. If you were not ignorant, I would tell you that it was part blasphemy. You cannot look to Christ before he has looked to you. If you are willing to be saved, he gave you that will. Believe on the Lord Jesus Christ, and be baptized, and thou shalt be saved. I trust the Holy Spirit is calling you. Young man up there, young man in the window, make haste! come down! Old man, sitting in these pews, come down. Merchant in yonder aisle, make haste. Matron and youth, not knowing Christ, oh, may he look at you. Old grandmother, hear the gracious call; and thou, young lad, Christ may be looking at thee—I trust he is—and saying to thee, "Make haste, and come down, for to-day I must abide at thy house."

Note: see how Spurgeon calls the various groups of people to repent, come, believe, & hurry to Christ!  May we as preachers learn from Spurgeon and preach with such tenderness, earnestness, and urgency!

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First Baptism at CFBC

This Sunday we have the privilege of having our first baptism at Christ Fellowship Bible Church.  The Sunday evening schedule is a bit different, so please take note of the following schedule and please make it a priority to attend!!

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The Preacher's Fellowship — Outlining the Text

This Saturday the Preacher’s Fellowship meets yet again at Christ Fellowship Bible Church. This small group of men meets regularly for a time of teaching on homiletics (=preaching), then a man preaches, and finally we conclude with a time of discussion on the sermon we just heard and how it could be improved.

God is raising up men who love Him, love His Word, walk in integrity, and who desire to take the meaning of Scripture and proclaim His Word clearly, boldly, persuasively, and biblically to His people!

To God be the glory!

2 Timothy 2:15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.

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Biblical Pictures of the Servant Leader in the Church

Biblical Pictures of the Servant Leader in the Church:
By: Geoffrey R. Kirkland
Christ Fellowship Bible Church

1. A Shepherd (1 Pet 5) — The Apostle Peter calls the leaders to shepherd — tend and care for — the flock of God among them. They are to exercise oversight not under compulsion but willingly. And not for shameful gain but eagerly as proving to be examples of Christlikeness to the body of believers. Furthermore, these leaders must never dominate and lord their authority over the flock but rather they should prove to be examples to the flock. This leader, then, is one who leads, serves, feeds, tends, carries, loves, and ministers to his very own flock entrusted to His care.

2. A Watchman (Ezek 3:17) — This text reveals how God in his great wisdom called Ezekiel to be a watchman and a guard for the House of Israel. He was appointed to teach and dispense God’s truth to God’s people. Indeed, whenever Ezekiel heard a word from God, he was commissioned to warn God’s people. Thus, a watchman is a man who keeps diligent watch and at the first blush of incoming enemies he raises the battle cry and warns the people of invasion. The leader of God’s flock must see himself as a watchman — and one who proclaims the Word of God as warnings to people.

3. A Guard (Acts 20:28) — This text explicitly states that those who lead the local Church as shepherds, teachers, and students of the Word are called overseers. Part of the overseer’s responsibility rests in the duty to always be on guard against false teaching, false converts, dangerous wolves. Indeed, the greatest thing an overseer can do is care for the church of God and, as this verse reveals, one way this is accomplished is by guarding his own doctrine, life, and character in addition to those who are allotted to his care.

4. A Defender (Titus 1:9) — An essential qualification for one who holds a leadership position in the local Church is a firm defender of God’s Truth. He must hold firmly to the trustworthy word which is taught in Scripture. He must know it, be familiar with it, be acquainted with it, be daily fed from it, be regularly discipling other men from it, and be shepherding his wife and discipling his children from it. This is two sides of the same coin. He must, first, be able to give instruction in sound doctrine. That is to say, he must know doctrine — what is sound, right, accurate, and biblically supported — and know how to clearly present it. Furthermore, he must be willing, able, and competent enough to refute those who contradict this sound teaching that does not fall in accord with Scripture.

5. A Herald (Jer 11:6; Acts 13:5) — A foremost duty of OT prophets and NT apostles — and a continuing command throughout the entire NT — is for men to be heralds, that is, proclaimers of God’s Word. God appointed Jeremiah to go into all the cities of Judah and proclaim the words of the covenant of God. And in the NT, on Paul’s missionary journeys, his custom consisted of entering a city and going immediately to the synagogue and proclaiming the gospel. Thus, the man of God who leads the flock of God must be a herald of the Word of God with all passion, conviction, certainty, persuasion, urgency, compassion, and humility.

6. A Messenger (Phil 2:25; 2 Tim 2:25) — The leader in a local Church must see himself as a messenger. He is one sent by the Living God who made heaven and earth to convey a message to an audience. He cannot change the message. He must not alter, fabricate, or downplay the King’s orders. He must instruct those who oppose sound teaching so that God may, in His wisdom and power, grant repentance to the deadened sinner. When the leader in the church envisions himself as a messenger sent by God with a primary purpose of teaching, feeding, protecting and disseminating the truth of God, he embraces this responsibility and faithfully discharges his duty in the context of the local assembly.

7. A Servant (Matt 20:26; 1 Tim 4:6) — One who wants to be great must always be a servant. The path to greatness is the path of service. No one can be exalted who exalts himself. It is the true servant — not just in outward show or actions but one who serves as a joyful act of heartfelt obedience to Jesus Christ — who willingly, joyfully, frequently, and privately serves (even if no one else ever recognizes and praises him). A servant of Christ Jesus is one who faithfully points out God’s truth to the brothers. The greatest act of service can be to obey the Sovereign King of all and his commission is to appoint His Word to His people. A servant must obey his master. If not, he is an unfaithful servant and is unworthy to even be called a servant.

8. An Example (Titus 2:7; 1 Tim 4:12; Phil 3:17) — Godly leaders show themselves to be examples of good works. They model Christlikeness. In the teaching, they demonstrate integrity and dignity. The leader must always strive to be an example for the flock in life, love, faith, speech, and purity. It is this man of God who can reiterate the words of Paul to the flock to imitate him in so far as he follows Christ. This leader in the local Church can be examined, scrutinized, and subject to testing and his life will show that it is one worthy of close imitation.

9. An Instructor (2 Tim 1:11; 1 Tim 1:3) — An essential element of a leader in Christ’s church is that the man be an instructor of the Word of God. He must embrace the doctrines of the faith, the biblical gospel, and he must instruct those who are unbelieving, wayward, or apostate. These men must call folks to teach no other doctrine in the local church other than that which is true, biblical, and in accord with all of Scripture. He must teach from God’s Word. He must teach about God’s Word. He must live out God’s Word. He must declare how to instruct his children in the truth of God’s Word. He must show how to shepherd one’s wife in God’s Word. He must commit himself to the relentless task and bottomless well of prayerful study of God’s divine revelation so as to instruct others with it.

10. A Father (1 Thess 2:11) — As Paul dealt with the Thessalonian believers as a father would his own children, so every Godly leader ought to care for the flock of God with this fatherly care, concern, & love. Just as Paul exhorted, encouraged, and charged each one in the flock to live holy lives worthy of God and His election of them, so the leader of the Church must exhort, encourage, and charge every person to know Christ, pursue Christ, cherish Christ, believe in Christ, and walk obediently to Christ. Just as a father lovingly counsels and encourages his son, so this is the mindset of a leader in Christ’s church.

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Fight Hard Against Sexual Sin — Especially Pastors & Leaders in the Church!

This is a needed reminder for those of us in full-time pastoral ministry. God's Word demands that we be above-reproach & integrity-filled when it comes to our sexual purity. 

Here are Armstrong’s eight suggested ways that pastors should plan to prevent sexual sin (pp. 174–81):

1. “Understand the nature of sexual temptation.” “In two areas, traveling and counseling, a pastor must take precautions.” [Cf. Josh Harris on how guys and girls are “wired” differently sexually.]
2. “Understand the power of the seductive woman.” “The pastor must be especially careful to guard himself when he detects the first mannerisms that indicate a woman may have feelings that are beyond those of a healthy and pure relationship.”
3. “Guard your mind.” “The pastor must guard his mind by staying away from explicitly erotic material, as well as television programs and images that fuel the fires of lust. . . . Pornography surrounds us, acting as a poison that corrupts healthy sexuality.” [Cf. Joe Tyrpak, "Help for Fighting Lust: A Meditation Plan"; Mike Salvati, "The God of Truth and the Lies of Porn."]
4. “Cultivate and protect your own marriage.” “This seems to be the plainest meaning of the wisdom given in Proverbs 5:15–23: You must enjoy your wife physically and her alone.”
5. “Take precautions as you minister.” “The wise pastor cannot be overly careful.” [Cf. Mark Minnick, "Maintaining Moral Purity in the Ministry."]
6. “Maintain relationships where accountability is real.” “Every pastor needs several relationships where he is mutually accountable for his actions and relationships with others.” [Cf. Phil Gons, Matthew Hoskinson, and Andy Naselli, "Accountability."]
7. “Cultivate your spiritual, emotional, and physical well-being.” “You must know yourself and take care of your body and soul to remain strong.”
8. “Consider regularly the consequences of sexual sin.” “What will this sin mean to your wife? Your children? Your congregation? Your closest friends? Your future ministry? We need to do this because the outcome of this particular sin is so deceiving.” [Cf. Randy Alcorn's "purity principle": purity is always smart; impurity is always stupid.]

From: John H. Armstrong. The Stain That Stays: The Church’s Response to the Sexual Misconduct of Its Leaders. Fearn, Scotland: Christian Focus Publications; Reformation and Revival Ministries, 2000.

HT: Andy Naselli

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Lust is Greed; Porn is Greed.

Great lines from Ed Welch:

Sexual "looking", whether we are looking at a real person, a digital one, or an imaginary one, is about greed.

What I “see” is what I want to possess. Porn is not about our vision. It is about our hearts. I am saying, I WANT THAT AS MY OWN, which is exactly what the picture promises. The person in the photograph wants to belong to you and you alone. Sexual "looking", whether we are looking at a real person, a digital one, or an imaginary one, is about greed. I want to accumulate for my own kingdom.

Amen & amen. Ephesians 5:1-5 confirms this.

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Resources on the Will of God & Biblical Decision Making

Here are some helpful resources on biblical decision making & the will of God.

Gary Friesen, Decision Making & the Will of God: A Biblical Alternative to the Traditional View.

Colin Hamer. Finding God's Will: Reaffirming the Sufficiency of Scripture.
 
John MacArthur, Found: God's Will, God Wants to Give Your Life Direction & Purpose.

James C. Petty, Guidance: Have I Missed God's Best?

Stuart Scott, A Study of Decision Making God's Way (DMin Dissertation)

M. Blaine Smith, Knowing God's Will: Biblical Principles of Guidance.

Bruce K. Waltke, Finding the Will of God: A Pagan Notion?

The most helpful ones if I had to pick two:
Colin Hamer, Finding God's Will (short & very readable)
Gary Friesen, Decision Making & the Will of God (much longer, thorough, & practical!) 

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The Bottom Line of a Christian as a MISSIONARY

This puts it so well:

Rather than waiting for some kind of mystical 'call' from God, every believer should respond to the revealed will of God (in Scripture) by giving serious consideration to becoming a cross-cultural missionary.
The command to "make disciples of all nations" was given to the disciples of Christ and remains in effect even until the end of the age (Matt 28:19-20). For the believer, personal involvement in the cause of world missions is not optional. We don't need a call -- we've already been commissioned. Every single Christian is to be making some contribution to the objective of world evangelization and discipleship.

From Gary Friesen, Decision Making & the Will of God, p.330.

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The role of Scripture in decision making...

Here are some helpful reminders on making biblical decisions.

1. Studying Scripture deepens your consciousness of God.

2. Studying Scripture also brings us into contact with God.

3. Scripture informs us of God's principles.

4. Biblical passages may also confirm a particular decision.

5. The Bible can be an invaluable aid in praying for guidance (Ps 143:8, 10; 51:10-12; 5:8; 19:12-14; 25:4-5, 21; 27:11; 31:3-4; 86:11; 119:5, 10, 35-36, 80, 133, 176; 141:3-4).

From M. Blaine Smith, Knowing God's Will: Biblical Principles of Guidance, 57-59.

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Family Worship — A Necessary but Culturally Dead Practice.

Family worship is so 'out of date' that many hear of it and what it may entail and quickly think that you are still living in the 17th century Puritan era.

But I think that the principle of FAMILY WORSHIP ought to be regularly practiced by all Christian households.

John Knox, the Scottish Reformer, wrote:

Dear brethren, if you look for a life to come, of necessity it is that you exercise yourselves in the book of the Lord your God. Let no day slip or want some comfort received from the mouth of God.

Open your ears, and he will speak even pleasant things to your heart. Close not your eyes, but diligently let them behold what portion of substance is left to you within your Father’s testament. Let your tongues learn to praise the gracious goodness of him, whose mere mercy has called you from darkness to life. Neither yet may you do this so quietly that you admit no witness. No, Brethren, you are ordained of God to rule your own houses in his true fear, and according to his word.

Within your houses, I say, in some cases, you are bishops and kings; your wife, children, servants, and family are your bishopric and charge. Of you it shall be required how carefully and diligently you have instructed them in God’s true knowledge, how you have studied to plant virtue in them, and [to] repress vice. And therefore I say, you must make them partakers in reading, exhorting, and in making common prayers, which I would in every house were used once a day at least.

But above all things, dear brethren, study to practice in life that which the Lord commands, and then be you assured that you shall never hear nor read the same without fruit. And this much for the exercises within your homes.

I would call each man to examine himself in his leadership in the home with the following heart-searching questions:

1) Do you feed your own soul daily with the food of God's Word?
2) Do you passionately pursue and tenaciously frequent the secret closet of prayer to God?
3) Do you shepherd your wife & children in the Word of God, the ways of God, prayers to God, and catechism? If so, how?
4) Do you feel confused and unable to perform this spiritual practice?

Let me help by proffering a few suggestions:

Read — Open the Bible with the entire family together and read a portion of it.
Sing — Sing a hymn and teach the family a verse/stanza of solid theology.
Pray — You as the head of the household pray for the family (or, go around and ask each member of the family to pray)
Catechize — Go through a catechism and teach yourself, your spouse, and your children solid theology.

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Two essential attitudes in a godly marriage.

In this article I am by no means saying that these are the only two essential attitudes that can make a marriage function. But what I am saying is that with the many commands and attitudes that must be enveloped in a Christian marriage, these two must be evidenced. The two key attitudes that I am referring to are self denial and self-giving. Allow me to deal with each one individually so we may be those who have these essential attitudes in marriage for the honor and glory of God.

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Behold the Omniscience of God!

1 Chronicles 28:9    "As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever.

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