As we look back at our nativity set, we cannot overlook a pair of simple characters with shepherd’s crooks, one carrying a sheep, the other gently bending near the child. In the face of these characters, we are reminded to respond this Christmas with enthusiastic evangelism. The shepherds first heard the gospel in an extraordinary way in Luke 2:8-14—glorious angels appeared in the night sky to triumph God’s joy and peace and salvation, all wrapped up in a tiny baby who had recently been born nearby. What a scene! How did the shepherds respond? How should we respond this Christmas? The shepherds reacted with enthusiastic evangelism that expressed itself in four ways: 1. They personalized the gospel (vv. 15-16). Having heard this angelic message, the shepherds first had to determine what they were going to do with it personally. They could deny it or doubt it. They could postpone it and forget about it. Or they could believe and investigate it. The passage testifies that they did the later, “hastily” (v. 16) following the instructions of the angels to “see this thing that has happened, which the Lord has made known to us” (v. 15). Application: What have you done with the Christmas story? What is your perspective on this “good news of a great joy”? Have you investigated the gospel for yourself? Do you understand that “Christ [i.e., the Rescuer God promised to fix this world and save us from our sin, when we rebelled at the Fall (cf. Genesis 3:15)] died for our sins in accordance with the Scriptures, that He was buried, that He was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:3b-4). It is of “first importance” (1 Corinthians 15:3a) that you personalize this message and believe on the Lord Jesus Christ as your Savior! 2. They prioritized evangelism (vv. 17-18). They were in middle of their work, “keeping watch over their flock” (v. 8), but they quickly left their responsibilities to search for the child of promise (v. 16) and then to tell others (vv. 17-18). These angels knew what we often forget—nothing is more important that the gospel! They were not going to let temporal matters rob them (or others) from eternal joy. Application: Too often, our problem is that we are more like Jonah than these shepherds. They both had the same message to tell—the shepherds literally couldn’t wait; Jonah did all he could to avoid it. Jonah didn’t prioritize evangelism, because he simply loved plants more than people (Jonah 4). The shepherds couldn’t get over the wonder of it all, and so, as they had lavishly received grace, they shared it. Are you prioritizing evangelism, especially at this time of the year when people may be more open? Or, are you distracted by your “plants”—your job (“sheep”), your reputation, your toys, your agenda, your calendar, your entertainment, your traditions, etc.? The shepherds teach us to use the Christmas holiday to verbally share the good news. 3. They praised God (v. 20). The shepherd scene ends this way: “And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.” For these shepherds, evangelism was natural (or supernatural), not contrived; it was a delight, not a duty; it was overflow, not “pulling teeth.” Why? Because it was the byproduct of worship! John Piper has suggested, “Missions exists because worship doesn’t.” Too often, we aren’t good witnesses, because we aren’t good worshippers. We don’t tell others about the gospel, because we aren’t telling it to ourselves. Application: If there is ever a helpful time in the calendar year to stoke the fuel of our praise, it is Christmas! Allow the riches of this spiritual season—its focus on the incarnation, which made possible Jesus’s substitution in life and in death, which resulted in the resurrection, and which guarantees our glorification—to lose your lips to declare God’s praises, and when you do, “many will see and fear and put their trust in the Lord” (Psalm 40:3). 4. They pushed through the shame (v. 8). Shepherds were largely avoided or rejected by society. They were humble commoners whose place was looked down upon. That didn’t stop these transformed nomads at all! Nor did the fact that it was the middle of the night. Like this child that had changed them, they “despised [i.e., “to count lightly or as insignificant] the shame” (Hebrews 12:2) and boldly declared good news. Application: Let us not be silenced! Yes, let us be “wise as serpents and innocent as doves” (Matthew 10:16); yet, let us be gracious and kind; yes, let us be discerning and prudent—but let us not be ashamed! In America, we still have so little to fear in our freedom to witness, and yet we do fear. That spirit is not from God (2 Timothy 1:7), so let’s pray for boldness instead (Acts 4:23-31; Ephesians 6:18b-20; Colossians 4:2-4; 2 Thessalonians 3:1-2). And even if cultural shame increases and we find ourselves oppressed, let us remember the hope of the gospel! We “are from God and have overcome them, for He who is in [us] is greater than he who is in the world” (1 John 4:4). They may hate us, they may despise us, they may reject us, they may persecute us…but they can only kill us (Matthew 10:28)! In the very message we bear, “shame is shamed, and fear has fled” (C. Anderson, “Every Knee Shall Bow”)! Mary: Humble Faith
Joseph: Submissive Obedience Shepherds: Enthusiastic Evangelism Wise Men: Lavish Worship QUESTION #4 What does Paul mean in Colossians 1:24 when he says, “I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church” (italics added for emphasis)? RESPONSE Option #1 — Purgatory: “Roman Catholics have imagined here a reference to the suffering of Christians in purgatory. Christ’s suffering, they maintain, was not enough to purge us completely from our sins. Christians must make up what was lacking in Christ’s suffering on their behalf by their own suffering after death. That can hardly be Paul’s point, however. [1] He has just finished demonstrating that Christ alone is sufficient to reconcile us to God (1:20-23). To do an about face now and teach that believers must help pay for their sins would undermine his whole argument. The New Testament is clear that Christ’s sufferings need nothing added to them. In Jesus’ death on the cross, the work of salvation was completed. [2] Further, the Colossian heretics taught that human works were necessary for salvation. To teach that believers’ suffering was necessary to help expiate their sins would be to play right into the errorists’ hands. [3] The idea that Paul refers to suffering in purgatory is ruled out by both the general content of the epistle and the immediate context, as well as the obvious absence of any mention of a place like purgatory in Scripture. [4] Finally, thlipsis (afflictions) is used nowhere in the New Testament to speak of Christ’s sufferings.”[i] Option #2 — Eschatological: “These sufferings are part and parcel of Christ’s afflictions—not His death on the cross or redemptive sufferings which are ‘finished’—but the afflictions of His people which He endures [cf. Acts 9:4]. The expression Christ’s afflictions is to be understood against an OT and Jewish background with its notion of the afflictions of the end time. These were called the ‘birth-pangs of the Messiah,’ those pains and woes which would occur before the arrival of God’s anointed ruler, the Messiah. In the NT they occur between the first and second comings of Jesus. The exalted Christ is in heaven and before His return He suffers in His members [that is, His spiritual body, the church], not least in the life of Paul himself [cf. 2 Corinthians 11:23-29]. These afflictions have been limited by God; the quota will be complete when the end comes. All Christians take part in these sufferings; it is through them that we enter the kingdom of God (Acts 14:22; 1 Thes. 3:3, 7). Suffering with Christ is essential if we are to be glorified with Him (Rom. 8:17). Through the sufferings he endures in his own flesh, Paul contributes to the sum total, to what is still lacking. The more he suffers the less the Colossians have to.”[ii] Option #3 — Individual: “We may simply understand it to refer to “the persecution that was intended for Christ.” MacArthur explains, “Jesus, having ascended to heaven, was out of their reach. But because His enemies had not filled up all the injuries they wanted to inflict on Him, they turned their hatred on those who preached the gospel. It was in that sense that Paul filled up what was lacking in Christ’s afflictions. In 2 Corinthians 1:5 he wrote that ‘the sufferings of Christ are ours in abundance.’ He bore in his body the marks of the blows intended for Christ (Gal. 6:17; cf. 2 Cor. 11:23–28). God is sovereign over these afflictions and knows what is each of our lot [cf. Acts 14:22; 1 Thessalonians 3:3, 7]—so also they might appropriately be enumerated in our lives as ‘filling up…what is lacking in the afflictions of Christ.’”[iii] I prefer this understanding over Option #2, (1) because Option #2 is not a clearly delineated doctrine in Scripture but is instead a bit of a logical leap, (2) because the context is not dealing with eschatological matters but rather present realities, and (3) because Option #3 takes a simple approach to Paul’s statement that is in keeping with his expressions elsewhere (cf. 2 Corinthians 1:5; Galatians 6:17). The Point — Twice in this verse, Paul uses the Greek preposition huper, which means “on behalf of, for the sake of.” Paul saw himself as suffering for the sake of the Colossian believers—yes, even suffering on behalf of the universal body of Christ, His church. While the same preposition is used for Christ’s suffering (cf. 1 Peter 2:21), it obviously carried a different meaning.[iv] Paul’s suffering wasn’t sacrificial, atoning, or propitiatory, as was Jesus’ (1 Corinthians 15:3; 1 Peter 2:24; 3:18); nonetheless, it was still experienced “on the behalf of” or for the benefit of the church. See, Paul practiced what both Peter and John wrote concerning our response to Christ’s sacrificial suffering. Peter wrote in 1 Peter 2:21, “For even [unto suffering] were ye called, because Christ also suffered for [huper] us, leaving us an example, that ye should follow His steps.” John concurred in 1 John 3:16, “Hereby perceive we the love of God, because He laid down His life for [huper] us, and we ought to lay down our lives for [huper] the brethren.” Therefore, while Christ’s suffering and death was more than just an example—it was atoning!—it also serves, for His followers, as an example. That is, just as Jesus suffered and died for our spiritual benefit, we should suffer (and perhaps die) for the spiritual benefit of others. As a servant of the gospel, Paul willingly faced suffering so that others might come to know the hope of the gospel and thereby be reconciled to God (vv. 21-22) and continue in the faith (v. 23). In fact, Paul understands that some would hear the gospel only because of his suffering, like Caesar’s household, for example (cf. Philippians 1:12-13; 4:22). So, he willingly sacrificed his own temporary comfort and convenience for the everlasting glory of gospel fruit (cf. 2 Timothy 2:10).[v] He surrendered himself to temporal suffering, so that others might not experience eternal suffering! Christ suffered in death to save the church, and Paul is suffering in life to help the church! Paul recognized that his suffering served God’s gospel purposes—it “filled up” the ordained afflictions of Christ’s body and gave the Colossians the opportunity to hear the message of salvation and respond in faith. For him to avoid suffering could only have come by his ceasing to proclaim the gospel, thereby forfeiting the opportunity of salvation for those who might hear. So, while suffering is never pleasant, in God’s sovereign plan for His gospel-ministers, it is purposeful. ENDNOTES
[i] John Macarthur, Colossians (Chicago: Moody Press, 1996), pp. 74-75. [ii] D. A. Carson, New Bible Commentary: 21st Century Edition, 4th ed. (Downers Grove, IL: Inter-Varsity Press, 1994). Cf. Richard R. Melick, Vol. 32, Philippians, Colissians, Philemon, electronic ed., Logos Library System in The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), pp. 139-140. [iii] MacArthur, p. 75. [iv] “Jesus’ afflictions became Paul’s sufferings. Paul carefully distinguished between the two. He suffered in his body (‘in my flesh’), and there was a real struggle. The text reveals some parallels between Jesus and Paul. Both suffered in the flesh; both suffered vicariously; both suffered for the gospel; and both suffered for the church. Many differences between them occur, however. Paul did not suffer redemptively. Jesus completed the work of redemption for all people. Paul’s task was to open the door for a universal proclamation of the gospel. At the least, he hoped to convince all people of the validity of the gospel and its application to all persons, Jew or Gentile” (Melick, p. 240). “Participating in the sufferings of Christ is a spiritual experience which is born out of the believer’s union with Christ. Paul is one of a great army of believers who, having taken up their cross and followed Jesus, contribute to the growth of the church worldwide. Christ suffered in death to save the church, and Paul is suffering in life to help the churches. Paul can add nothing to the redemptive work of Christ; there is no sacrificial act of atonement suggested here, rather a participation in the reproach of the Saviour which Paul faced as God’s messenger” (Ian S. McNaughton, Opening Up Colossians and Philemon [Leominster: Day One Publications, 2006], p. 33). [v] John Foxe, “The blood of the martyrs is the seed of the church.” I recently watched the following video in which Ryan Anderson, who researches and writes about marriage and religious liberty as the William E. Simon Fellow at The Heritage Foundation, responds to this question, "Why should I, as a gay man, be denied the same right to file a joint tax return with my potential husband that a straight couple has?" It is obvious throughout the course of this conversation that the gay man believes he has played the trump card by showing how he has been denied equal rights. What is just as obvious, but yet somehow missed by the one asking the question, is the logic that Mr. Anderson uses in answering the question. Watch the video yourself, not only to listen to the dialogue between a homosexual and a defender of traditional marriage, but also to remind yourself of the benefit simple logic can be in your conversations with people...that is, assuming they are willing to be logical. (Find Mr. Anderson's fuller remarks here.)
In case you missed it, Mr. Anderson's logical answer was, "The same-sex couple isn't a marriage, and we want marriage equality to treat all marital relationships in the same way, and...[the] same-sex relationship isn't marital. ... It's not discrimination because everyone is equally eligible for entering into the marital relationship. ... If you are not interested in entering into that sort of a union, you're not being discriminated against. What you're asking us to do is to redefine marriage to include the adult relationship of your choice. ... Your position ultimately leads to simply the disolvement of the marital union. ... It's not that you don't have a right to get married; it's that you aren't seeking out marriage." By the way, this really helps us see why a definition of marriage is so important, if on no other level than a mere legal one. Again, I've posted this, less to draw your attention to the homosexuality debate, and more to help you see the value of just thinking and responding logically. TELLING THE STORY THE SETTING Jesus returns to Capernaum (probably to Peter’s home—cf. Matthew 4:13 and Mark 1:21, 29; important to note that this would have been a relatively small and simple home made with stones with a flat roof that would be frequently used for relaxation, oftentimes with an exterior staircase providing access), and the people discover that He’s back. They gather at the house to hear Jesus teach the Scriptures. The crowd of listeners was so large that people were crammed outside against the house. THE PROBLEM A group of men carrying their crippled friend arrive on the scene, trying to get to Jesus. They were unable to, because of the great crowd. THE INCITING MOMENT The friends, insistent on getting their needy comrade to Jesus, are not ready to give up. They climb up the stairs to the roof, and begin tearing up the clay roof above where Jesus was teaching. When they had created a large enough opening, they lowered their friend down into the house near where Jesus was. This was pretty bizarre considering that this wasn’t their house and considering that teaching below would have been interrupted as debris began falling upon those inside. This would have created quite the scene…embarrassment and social awkwardness. THE RISING ACTION When Jesus saw the faith of these friends (and apparently of the paralytic himself) so clearly demonstrated in their aggression, persistence, and boldness (they weren’t embarrassed) in getting their needy companion to Jesus, He responded by performing an invisible, and yet most important, miracle (more important, in fact, than the physical healing of this man, which was, of course, what these men had desired in brining their fellow to Jesus)—the salvation of his soul. Jesus would later actually respond to his initial request and heal him physically, too. THE CONFLICT When the religious leaders heard Jesus forgive this man’s sins, they were troubled. Their doctrine correctly taught them that only God could forgive sins, but their evaluation of Jesus incorrectly led them to conclude that He was blaspheming. The other valid option—that Jesus was God—was never even considered. I’m not sure that my conclusion would have been any different, especially since I’ve been trained as a good Bible student to live by the book. Yes, a logical conclusion was that this man Jesus was God, even the Messiah, but there was so much practical and convention wisdom that went against that idea. It “made more sense” to be doctrinal and conclude that He was a heretic. Any good pastor would have concluded the same; so, I’m not going to fault the scribes here in verse 7. Jesus, knowing this internal conflict within the scribes, begins to help them understand that the option they so readily dismissed (i.e., He is God) was the truth. He asks them whether it is easier to say, “Your sins are forgiven,” or “Get up, pick up your pallet and walk.” Obviously, it is easier to say the first because it is invisible and cannot be visibly proved. The latter can be verified immediately through physical and visible evidence. So, Jesus now determines to effectively say the latter in order to prove that He had effectively said the former. THE CLIMAX: THE MIRACLE The man “immediately” got up and walked “in the sight of everyone.” THE RESPONSE The people were “amazed” and “glorified God.” They also continued to come and listen to Jesus. At this point, however, I believe that a reproof again the scribes is in order. Jesus had sought to correct their legitimate, but incorrect, conclusion—the physical healing proved the veracity of His claim and power to forgive sins, and should have caused the Scribes to change their conclusion and submit to Him as their God. We know, however, that this was not their response. APPLYING THE STORY PRINCIPLE 1 — Jesus knows and can meet our greatest (and perhaps unknown) needs when we have faith in Him.
This man had faith in Jesus’ ability…this was more than knowledge about Jesus, belief in Jesus’ existence. I believe that this man sincerely and earnestly believed (as revealed in tearing the roof up) that Jesus could meet his needs and fix his problems. However, I don’t think that his faith was fully mature, correctly focused, or fully taught. His faith in Jesus is unquestioned, but it seems that he’s overlooking some things that we would consider integral, like Jesus’ purpose to save people from their sin. However, when he came in confident expectation to Christ to fix the problem, Jesus in His omniscience and grace honored his unwavering faith, by meeting his greatest need. The content of saving faith has changed throughout the ages (e.g., “Abraham believed God and it was counted to him for righteousness”), but saving faith is always rooted in the ability and promises of God. Today, saving faith is a confident belief in the death, burial, and resurrection of Jesus Christ and in His ability to completely fulfill His promise to save to the uttermost those that come unto God by Him. This man demonstrated saving faith by unwaveringly and desperately clinging to the truth that if he just got to Jesus, Jesus would know what to do. He didn’t have all his theology worked out; He hadn’t thought through all the details of who Jesus was…but He confidently believed in Jesus’ ability to meet his need. And he discovered that faith in Jesus gets all of Him—Jesus met his physical and spiritual needs. This is grace – He didn’t give them only what they asked for. Faith in Jesus, even though not fully mature (i.e., they believed in His ability to physically heal, but perhaps they hadn’t considered His ability to spiritually heal), was what pleased Jesus and caused Him to respond by meeting the need, not just the request. PRINCIPLE 2 — Christ honors our faith when we bring other people to Him. And, considering that He alone really knows the true needs, He may do more than we ever expected. Had they allowed the circumstances to deter their perseverance to get their friend to the only One who they believed could help him (e.g., embarrassment from the situation), their friend would not only have never walked, but he also would have never experienced salvation. Their faith was in some way catalytic to the spiritual healing of their friend. This would have been one of those sobering “wow” moments, in which they would have been very thankful for God’s grace in overlooking their limited faith and using it to draw this man (and perhaps themselves) to Himself. From the paralytic’s perspective, he had done nothing (except believe). His friends had been tools. God had orchestrated everything (i.e., He had given the crippled man these friends and stirred within them this faith in Jesus’ physical-healing ability). Jesus saw and met the true need though these friends. Comparing Scripture with Scripture, this passage cannot be teaching that a man can be saved by someone else’s faith. However, the passage is emphasizing how influential your faith can be in the salvation of someone else. Application: How can we demonstrate faith by bringing people to Jesus? Not bringing people to Jesus reveals a lack of faith. 1. Bringing the unsaved to Jesus:
PRINCIPLE 3 — I don’t need any other proof from Jesus; I just need to trust Him. Dear church family,
This has been an amazing summer. I have seen God work in so many ways – both in my campers’ hearts and in my own. To God be the glory for all He has done! This past week in Junior Boot Camp was so much fun. I love JBC because you can do things like eat a whole piece of cake in one bite (which I did!) and play “don’t step on the cracks” everywhere you go. One of my campers this week was hilarious. She wrote me her life story, which consisted of the following in messy kid handwriting: “I love pie and bacon and Jesus. I am at the Wilds Christian Camp. The End.” It was so cute! I thoroughly enjoyed JBC and am moving back to teen camp this last week. It was such a blessing to see God save two of my girls! One raised her hand in the service on Monday night saying that she wasn’t saved. I talked to her on Tuesday morning, first asking about her family, and then asking her about salvation. As soon as I brought it up, she clammed up and started crying, saying she wouldn’t talk to me or anyone else about it except her mom or dad. On Thursday, I tried again to talk to her about her salvation, but she wouldn’t budge. On Friday, I told her she didn’t have to talk, but I was just going to show her how she could be saved. Later that night, I asked her if she died where she would go, and she started crying and wanted to talk to me. She trusted Christ as her Savior Friday! It was such an answer to prayer. My God is truly mighty! She was so hard all week and would not open up, but God’s Word is as sharp as a double edged sword and pierced her heart. God has continually been working on my heart this summer to show me my selfishness. Through studying Romans, God has helped reveal to me the ugly sinfulness of my heart and reminded me of the rescue I have in Christ. He has been so good to me in saving me! But it doesn’t stop there, He wants to change me, and when we let Christ change us, we have a purposeful, satisfying, and joyful life! I am so thankful to have watched God work this summer. It has been truly life changing and I can’t wait to get back home to put into practice some of the lessons I’ve learned. To God be the glory for everything He has done! Brittany Dear Church Family,
It's hard to put into words what this week brought. It was the hardest week of the summer for me, but it was definitely exactly what I needed. I'm coming out of the week more in love with my Savior and realizing even more His strength compared to my weakness. Going into the week, there were just a lot of "life things" that were either disappointments or burdens on my heart. Last weekend I began having trouble with my sinuses and getting sick, which continued throughout the week. I also found out I would be in Junior Boot Camp again, which is a whole lot of fun, but I was disappointed that I would not be in teen camp with our youth group. As I got my campers on Monday afternoon, I soon realized I would be doing a lot of refereeing, trying to keep them from arguing and hurting one another's feelings. In one-on-one time, it became obvious that a few of them weren't saved. I shared the gospel with them and had them explain each part back to me, but at the end they just lacked understanding and wanted to go back and play. On Wednesday morning, I was convicted that I was letting some of these things steal my joy. During cabin devotions that night I apologized to my girls...but they just laughed. I read Isaiah 53 to them, describing what Christ did on the cross for us, but again, they just laughed. On Friday morning, I was so burdened and discouraged in seeing many of them lack any desire for God that I began to question what I was doing wrong. I felt like I was totally failing, and it was then that I was reading in Romans 7 and 8 and the truth of God hit me. Romans 7:24-25a, 8:15 - "O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord...For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father." I may not have been as joyful at the beginning of the week as I should have been, but I am forever grateful that my standing with Christ is not based on my "results" as a camp counselor. Servants weren't allowed to use the word "Abba" in the house, but God made us His children! My God adopted me, and that is a forever thing! If I share God's truth with His love, God is just as pleased with me this week as He would be if every one of my campers got saved, got assurance, and surrendered to preach in the same week (which would be interesting since we're all girls). Going forward with that in mind, Friday was an awesome day. We had a ton of fun as a cabin and I was able to follow-up with some of them and go back through the gospel. I still didn't see any of my campers get saved, but they went home having heard the truth. Isaiah 55:8-11 has been an encouragement to me - "For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater: So shall My Word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." My way would be that my girls would have accepted Christ this week, but God has a plan in mind and promises to use His Word. He is so good to us! Please pray for my health. Late Friday night one of my eardrums ruptured, and I am much sicker than before. I know that God is using it to show me even more that He is enough, that He will give strength, and that He should be my only desire. I can't wait to be back with our church family! I have been laboring over our church in prayer this week and was overjoyed to see that our youth group made it home safe and rejoicing. God has been so good to us this past year! May He continue to use this "tragetunity" to bring Him glory. In Christ, Brittany Sherrill The first half of 2014 has witnessed an increased share of Christian movies hitting the local theater. Predictably, these releases have created a lot of buzz in the evangelical community. For each of us, the Christlike virtue of discernment (Ephesians 5:15-18; Hebrews 5:11-14; 1 Peter 5:8) becomes vitally important as we evaluate the theological content, moral teaching, and evangelistic potential of these movies. Fortunately, each of us are able to "teach and admonish" ourselves and our brothers and sisters regarding these unique movies if the Word of Christ is dwelling in us richly (Colossians 3:16). In the list below, I've linked to several helpful reviews of some of these hottest movies. Whether or not you see these films, I trust we'll continue to think discerningly, walk distinctly, and live missionally. NOAH
SON OF GOD
GOD'S NOT DEAD
HEAVEN IS FOR REAL (and all other such books and movies on near-death experiences in heaven or hell)
At the Exchange Seminar, Jeff Musgrave defined faith as “not believing that God can, but believing that God will, through me, to the point of stepping out on it” (Hebrews 11:1-6). That is a terrific definition! I loved this quote: “The lost are already within the gates of hell. We need to use the keys of the gospel to rescue them from that realm.” What authority is ours in Christ! When applying some principles from I Samuel 17 to the specifics of boldness in evangelism, Jeff made the following conclusions, which I’ll paraphrase in bullet points to make each one sink in.
The Exchange Seminar this week has been tremendous! God has really blessed Jeff and Anna Musgrave with the ability to clearly and compellingly share the gospel. We have drunk deeply from those rich waters this week, and we have been convinced over and over again, both biblically and testimonially, that the gospel still works. I want to pass along the challenge from Romans 1 with which Jeff started the seminar. These thoughts are very convicting, and combined with some other sermonettes that Jeff is bringing this week, they provide a very appropriate context for each session. In Romans 1:1, Paul affirms that he has been “set apart” to the gospel. While this word choice certainly communicates that there were some things that Paul had been set apart from (i.e., other worldviews, pursuits, etc.), he primarily has in mind here a positive separation. In marriage, a husband is “set apart” to his wife, and while that surely connotes a degree of separation from all other women, it is undoubtedly a positive dissociation because the new union with this one woman is more desirable. We know that Paul does not view this “setting apart” to the gospel as something unique to himself, for in verses 6-7 he refers to all believers as “called” and “set apart ones” (or “saints”). We all have been “set apart” to a more desirable reality – the gospel! But what does this look like? How do I know if I’m cooperating with God’s calling and engaging my life in this new association? I’ve received this new identity positionally, but how do I employ my practice to demonstrate this calling? With four “I am” statements in verses 14-16, Paul pictures for us what being “set apart” to the gospel looks like. From these statements, we discover that the gospel is not something we do, as much as it is something we are. 1. “I am under obligation” (v. 14). Paul is not subscribing to the legalistic “debtor’s ethic” which suggests that we owe God a debt that we should pay back with our lives, for he understands that the debt was already paid by Christ. Nonetheless, the truths of the gospel and our response of faith-filled worship to them will compel us to give ourselves to Jesus and His mission. In this passage, Paul is illustrating that we give ourselves to Jesus by giving ourselves to others. Paul acknowledges that His “not being His own” (cf. I Corinthians 6:19-20) obligated him to struggle on the behalf of others (cf. Colossians 1:24-2:5) – for both the beautiful and not so beautiful, for both the wise and the foolish. Do you recognize that the gospel has given you an obligation to others? 2. “I am eager” (v. 15). Paul was both (1) excited and (2) prepared to preach the gospel to the lost and the saved. I’ve experienced this week that part of what builds excitement in gospel-ministry is preparation for it. Are you prepared and therefore excited to share the gospel? 3. “I am not ashamed” (v. 16). What Paul is really saying here is that he is shameless in sharing the gospel. This is crucial to understand! Being shamelessly faithful in sowing the gospel seed is more important than being compelling, eloquent, reasonable, etc. While shamelessness is perhaps not natural and certainly counter-cultural, we have great reason to be shameless – our message, the gospel, is the “power of God unto salvation”! The gospel works, and Jesus saves, and His testimony through us is the effective means! We must be empowered by claiming by faith Jesus’ promise in Matthew 28:20 – He is with us! This “with you” life is what God is after, and it is the message of the gospel that constantly brings us back to this reality. So, meditate on the gospel to claim its power, and then speak the gospel to spread its power! Are you shameless in your spreading of the gospel? If you are “in Christ,” you have been “set apart” to His message of good news – the gospel. Are you practicing this calling? Do you recognize the obligation placed upon you by your Lord to labor to “present everyone perfect in Christ Jesus” (Colossians 1:28-29)? Have you prepared yourself to the point of excited faith that God will use you? Is your confidence in the gospel, so that its power is filling you to the point of shameless witness? Remember, the gospel is not something we do, as much as it is something we are. Learn to love the gospel, and allow your many meditations upon it to empower you with boldness to be who you are and to speak what you have become. |
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