Doctrine of Last Things

I believe that death is coming for everyone (Gen. 3:19; Heb. 9:27) unless Jesus returns first (1 Thess. 4:15-18). Death is the separation of what was never meant to be separated—material body from immaterial soul (Eccl. 12:7, Matt. 10:28) and separation from fellowship with God (Eph 2:1, 12). All people die physically; some die spiritually. Death is not a natural part of living, we were created for eternal life with God, but sin brought about death (Rom. 5:12). Death is an enemy that Jesus has conquered (1 Cor. 15:26, 50-58). Upon physical death the immaterial soul enters an intermediate state—believers to paradise with the Lord (Lk. 23:43; 2 Cor. 5:8), unbelievers to a place of punishment (Lk. 16:22-23)—where they remain until the resurrection at the return of Christ (Rev. 20:11-13). At the resurrection, believer’s bodies will be reunited with their souls (1 Cor. 15:53) and will face judgment at the Bema seat of Christ, receiving rewards according to their faithfulness (2 Cor. 5:10; Matt. 25:23). Believers will reign with God during the millennium and will dwell with Him forever on the new earth in glorified bodies (Rev. 21:3, 6).

I believe that prior to Christ’s return, there will be increased tribulation of satanic influence on the earth (Jn. 16:33; Acts 14:22), culminating in a Great Tribulation (Matt. 24:4-21; 2 Thess. 2:3-12). During this time, God will judge His enemies (Rev. 6:15-17), purify Israel (Jer. 30:7), and protect the church (1 Thess. 1:10; Rev. 3:10) as He did the Israelites during the plagues in Egypt. At the end of this Tribulation, Christ will return suddenly, personally, and visibly (Matt. 24:29-31; Acts 1:11; Rev. 19:11-16) and rapture His church (1 Thess. 4:16-17). Believers will join Jesus in triumphal procession as He comes to establish His millennial kingdom on the earth, reigning from His throne in Jerusalem (Rev. 20:1-6; Isa. 2:2-4). After these thousand years of peace and righteousness (Isa. 11:6-10; 65:20-25), Christ will release Satan, defeat him, and cast him into the lake of fire (Rev. 20:7-9). Unbeliever’s will be judged at the Great White Throne and will join Satan in hell, experiencing conscious torment apart from God forever (2 Thess. 1:7-9; Rev. 20:11-15). Jesus will deliver the kingdom over to His Father (1 Cor. 15:24-28) and will bring history to a close, instituting the eternal state—a new heavens and new earth—where God will dwell with His people forever (2 Pet. 3:13; Rev. 21-22). I believe that Christ is coming soon (Rev 22:20). His return is certain (Matt. 26:64), though the exact time is not known (Mk. 13:32; Acts 1:7). We wait in eager anticipation. Come, Lord Jesus!

Doctrine of Salvation

I believe that the Triune God saves (Ps. 68:20). It is His work alone (Ps. 3:8). God takes the initiative in saving people from satan, sin, death, and hell, saving them to full and forever life with Him. Salvation is a free gift of God that is received by grace alone through faith alone in Christ alone (Eph. 2:8).

I believe that before the foundations of the world God chose certain people to receive every spiritual blessing in Christ (Eph. 1:3-6). This election was not based on any human action or ability (1 Cor. 1:26-29) but solely on God’s sovereign plan and gracious purpose (2 Tim. 1:9; Eph. 2:8-9). God’s abounding love (Jn. 3:16) and amazing grace (Eph. 2:5) are driving forces in His great work of salvation (Tit. 2:11). God is calling all people everywhere to be saved (Acts 17:30; 1 Tim. 2:3-4). This general call sounds forth primarily through the spoken word of the gospel (Rom. 10:13-17) by disciple-making disciples of Jesus (Mat. 28:18-20) empowered by the Spirit (Acts 1:8). Some people hear this call, but are not saved (Mat. 22:14). Others hear it and are saved (1 Cor. 1:24) when God particularly and irresistibly draws them to Himself (Jn. 6:44). This effectual call is a supernatural work of God’s grace that infallibly results in salvation.

I believe that salvation begins in people with the miracle of rebirth (Jn. 3:3-8; 1 Pet. 1:23). A new heart is given that beats with life for God and a new spirit is given that can connect with His (Ezek. 36:25-28). This regeneration is a monergistic (one way) work of God (Tit. 3:4-7) that inaugurates an ongoing relationship with Him. God brings us to life (Col. 2:13)! At this point everything changes—our disposition, direction, and deepest desires—when God makes us new (2 Cor. 5:17). We realize our sinfulness in light of God’s holiness and recognize that Jesus is the Savior we need. In this moment of conversion—after hearing the gospel, upon being reborn—we respond to God in repentance and faith (Mk. 1:15; Acts 20:21). In repentance we turn from sin and self, and turn toward God (1 Thess. 1:9). In faith we trust that Jesus is the Savior we need, and we entrust our lives to Him (Rom. 10:9-10). At conversion all believers are adopted into God’s family (Gal. 4:4-7), obtaining all the rights and privileges of being heirs of God and co-heirs with Christ (Rom. 8:15-17). When we believe the gospel and receive God’s grace we become God’s children (Jn. 1:12).

I believe that salvation has past, present, and future dimensions. In the past work of Christ on the cross, God made justification possible (Rom. 3:24-26). God declares sinners to be righteous and changes their legal status from ‘guilty’ to ‘acquitted.’ On the cross Christ took our sin, and we received His righteousness (2 Cor. 5:21). We have been saved! Justification is a gracious gift of God received by faith (Rom. 5:1-2; Eph. 2:8). It inaugurates our ongoing status as His children (Rom. 8:16-17).

As we walk through life as children of God we experience sanctification—the ongoing process of Christian growth (1 Cor. 1:18; 2 Cor. 2:15). Sanctification is a conditional state that springs from a positional standing. Believers stand as those who have been apart for holiness and service to God (Heb. 10:10,14). As such, we are those whose current state is one of gradual transformation—becoming more like Christ (2 Cor. 3:18). We are being saved! Sanctification is where divine and human responsibilities merge. In cooperation with the indwelling Spirit (Jn. 14:16-17; Gal. 5:16) in the context of Christian community (Col. 3:12-15) believers strive for holiness (Heb. 12:14; 2 Cor. 7:1), fight against sinfulness (Rom. 6:12; 8:13), and walk in repentance (Acts 26:20). We work out our salvation as God works in us (Phil. 2:12-13). We utilize all the power and wisdom provided to us in the gospel of Jesus Christ (1 Cor. 1:24).

Christians experience gradual growth in the present as they look with hope towards the future. One day, we will be saved! When Christ returns we will be like Him (1 Jn. 3:2)—sanctified completely (1 Thess. 5:23) in sanctified community (Eph. 5:26-27). We will inhabit new glorious bodies (Phil. 3:20-21; 1 Cor. 15:51-53) and will live on a new resurrected earth (Rev. 21-22). This future glorification is our hope! Until then, we wait eagerly (Heb. 9:28). We press on (Phil. 3:12-14), continue in the faith (Col. 1:23), and hold firm to the end (Heb. 3:14) in full assurance that God will finish what He started (Phil. 1:6), will not cast a believer out (Jn. 6:37), and will never let a believer go (Jn. 10:28). Genuine salvation is secure salvation (Jn. 6:39-40). God will glorify those whom He justified (Rom. 8:29-30).

I believe that salvation is possible because of the believer’s union with Christ. In Christ (Eph. 1:3-14) we have died (Rom. 6:5), are risen (Col. 3:1), and will reign with Him (2 Tim. 2:12). All of a believer’s life now orients around Christ—our lives are in Him (Col. 3:3). Christ is our wisdom, righteousness, sanctification, redemption (1 Cor. 1:30). Christ is our hope (1 Tim. 1:1), life (Col. 3:4), and Savior (Tit. 2:13) for God is reconciling the world to Himself through Him (2 Cor. 5:19). Jesus Christ is the Savior of the world (1 Jn. 4:14).

Doctrine of the Atonement

I believe that the atonement was necessary to reconcile sin-alienated humanity to relationship with God. Sin leads to death (Rom. 6:23) and results in alienation from God (Col. 1:21). In light of humanity’s desperate condition (Rom. 5:8) and because of God’s great love (Jn. 3:16), God was pleased to crush Jesus (Isa. 53:10) as the propitiation for sin (1 Jn. 4:9-10; Rom. 3:25). Jesus is the wrath-bearing substitute who died in our place (2 Cor. 5:21), willingly giving up His life to save us (Jn. 10:18).

I believe that the atonement is like a multi-faceted jewel or a multi-layered symphony. As you turn the jewel examining its beauty, every angle shines forth a unique reflection of God’s plan to restore rebels to relationship with Himself. Like a symphony of interwoven sounds that circle harmoniously around one central theme, in the atonement the concepts of sacrifice, propitiation, expiation, redemption, reconciliation, triumph, and example all circle around the central theme of penal substitution. On the cross, Jesus died as our substitute—in our place for our sins (Gal. 3:13). He bore our sin and paid the penalty our sin incurred (1 Pet. 2:24; 2 Cor. 5:21). As the perfect sacrifice, Jesus offered His life once for all (Heb. 10:10,12) as the Lamb of God who takes away the sin of the world (Jn. 1:29). On the cross, Jesus propitiated God’s wrath and expiated our sin (Rom. 3:25). Jesus enabled redemption (Eph. 1:7) and made reconciliation possible (Rom. 5:10-11; 2 Cor. 5:18-21), delivering captives from slavery (Rom. 6:6) and restoring peace with God (Rom. 5:1). On the cross, Jesus triumphed over satan, disarming the powers of darkness (Col. 1:20-21) and destroying the power of sin (Rom. 6:14). As the ultimate example of sacrificial love (Phil. 2:5-8), the cross is now the pattern for the believer’s life (1 Pet. 2:21; 1 Jn. 3:16).

I believe that there are two levels of application of the atonement—Christ died for all people in general, and for believers in particular (1 Tim. 4:10). In one sense, the death of Jesus was sufficient to pay the price for the sins of every person. In another sense, His death was efficient to actually pay for the sins of only the elect. Scripture teaches that Christ died for all people (1 Tim. 2:6; Heb. 2:9), that God desires all to be saved (1 Tim. 2:4; 2 Pet. 3:9), and that all are invited to salvation (Jn. 3:16; Acts 16:31). But it also teaches that Christ died for those He chose before the foundations of the world (Eph. 1:3-14)—namely, his people (Mat. 1:21), the sheep (Jn. 10:15), the church (Acts 20:28), the elect (2 Tim. 2:10). For these people the blood of Jesus actually redeems (Tit. 2:14), reconciles (Rom. 5:10), and propitiates God’s wrath (Rom. 3:25). This great salvation is based solely on God’s gracious initiative, abounding mercy and immeasurable love (Eph. 2:4-5, 8).

Doctrine of Angels & Demons

I believe that angels are real personal spiritual beings (Heb. 1:14) created by God (Neh. 9:6) for His glory (Col. 1:16-17). Angels are powerful (2 Pet. 2:11), immortal (Lk. 20:36), and glorious (Lk. 9:26), higher than humans in the creative order (Heb. 2:7) but inferior to Christ (Heb. 1:4) and are not to be worshiped (Col. 2:18; Rev. 19:10). Angels, vast in number (Heb. 12:22), are normally invisible (2 Kgs. 6:17) but at times appear in bodily form (Matt. 28:5; Heb. 13:2). They are emotional (Lk. 2:13), volitional (Jude 6), intelligent beings intrigued by the mystery of the gospel (1 Pet. 1:12). They are obedient to God’s commands (Ps. 103:20) and rejoice in God’s work of saving sinners (Lk. 15:10).

I believe that angels exist to minister worship to God (Isa. 6:3; Rev. 5:9-13), speak messages of God (Matt. 1:20; Acts 10:3-7), and execute judgments for God (Gen. 19:1, 13; Rev. 8:1-9:21). Angels ministered to Jesus during His incarnation (Matt. 4:11; Lk. 22:43) and will accompany Him at His return (Matt. 16:27). Angels are sent to minister to God’s people (Heb. 1:14), but Scripture does not teach the idea of personal guardian angels.

I believe that before creation, some angels rebelled against God (2 Pet. 2:4), were condemned forever (Mat. 25:41), and are not redeemable (Heb. 2:16). These fallen angels—demons—are real personal spiritual beings (Matt. 8:16) who know the truth about God (Ja. 2:19; Lk. 4:41) but oppose Him nonetheless (Eph. 6:11-12). Demons are evil (Lk. 7:21) unclean (Lk. 8:29) forces of wickedness (Eph. 6:12) that oppress (Mat. 8:16), harm (Lk. 13:11-16), possess (Matt. 9:32-33), and destroy (Mk. 5:2-5). Their mission is to keep unbelievers blind to the gospel (2 Cor. 4:4), hinder effective ministry (1 Thess. 2:18), and lead believers astray (1 Tim. 4:1). Satan—the devil—is the prince of demons (Matt. 12:24) and ruler of this world (Jn. 12:31). He is the great deceiver (Rev. 12:9), destroyer (1 Pet. 5:8), liar (Jn. 8:44), accuser (Rev. 12:10), and tempter (1 Cor. 7:5). Satan was once a holy angel (Ezek. 28:13-16), but in pride led the rebellion against God (Isa. 14:12-15). He and his followers were cast out of heaven forever (Rev. 12:3-4).

I believe that demonic power is limited by God's control (Job 1:12). Demons have been disarmed of power by the cross (Col. 2:13-15) and are damned forever (Matt. 25:41; Rev. 20:10). Since Christians are no longer in the domain of darkness (Col. 1:13; Acts 26:18), demons have no authority in a believer’s life. Not even grievous sin gives demons legal right to invade and inhabit. However, a Christian can be influenced (Matt. 16:22-23), exploited (Acts 5:3), and deceived to believe that they are under demonic control. Christians must not fall prey to this deception (1 Pet. 5:8) and must push away evil by standing firm in God’s truth (Eph. 6:11). When demons are resisted by a believer submitted to God, they have no choice but to flee (Ja. 4:7). Christians, like Jesus, can boldly command, “Be gone, now!” (Matt. 4:10).

Doctrine of Humanity & Sin

I believe that on the sixth day of creation God created man and woman (Gen. 1:26-28). Made in the image of God, humans have an amazing ability and awesome responsibility to make visible God’s invisible attributes and to serve as His vicegerents over creation (Gen 1:28). Humans image God in their similarity to Him, dominion for Him, and representation of Him. We are spiritual, emotional, rational, relational, moral beings who have the ability to cultivate and create (Gen. 2:15-25). As the image of God, every human being has intrinsic dignity, value, and worth (Gen. 9:6). As the crown of God’s creation (Psa. 8:3-8), humans live in special relation to creation—part of, but distinct from. We also live in special relationship to God and other people. We’re created to glorify God (Isa. 43:6-7) by loving Him and others (Mk. 12:30-31) as we live in communities of family and society (Gen. 9:7). In marriage, man and woman together bear the image of God (Gen. 1:27; 2:24) as they live as equal persons (1 Cor. 11:11-12) with distinct relational roles (Eph. 5:22-33).

I believe that every person is a complex unified being—one person of two essences with a wide range of facets and functions. Just as God formed Adam from dust and breathed life into him (Gen. 2:27), so too every human from conception is made of material body and immaterial spirit (Jas. 2:26) or soul (Matt. 10:28). The body gives physical form while the spirit gives life—vital power and affinity for God. As somatic-spiritual beings, body and spirit are intricately connected (Matt. 26:41; Rom. 6:12-13). As complex unified begins we have a variety of inner and outer facets (2 Cor. 4:16)—immaterial mind, conscience, and will, along with physical flesh, blood, and bones. According to the Bible, the heart (not the physical organ) is the deepest center of our personhood, the driving force of our lives (Prov. 4:23).

I believe that all humans, as descendants of Adam and Eve, comprise a single human race (Gen. 3:20; Acts 17:26) that is marred by sin (1 Cor. 15:22). Since Adam was appointed by God to be the representative of the human race, when he fell all of humanity fell with him (Rom. 5:12-21). Every person, therefore, has inherited sin—Adam’s guilt imputed to us, Adam’s depravity imparted to us. We are sinners by nature (Ps. 51:5, 58:3), but also sinners by choice (Rom. 3:23). God has given us freedom to make morally responsible choices (Josh. 24:15) and every one of us has chosen to sin against Him (Ps. 51:4).

I believe that sin is multifaceted and its effects are severe. Sin is any falling short of God’s righteous standard (Jas. 4:17), breaking God’s revealed law (1 Jn. 3:4), or missing the mark of His glory (Rom. 3:23). Sin is violating relationship with God (Ex. 20:3) or vandalizing of His shalom (Gen. 4:8). Sin is loving the wrong things (1 Jn. 2:15), loving the right things the wrong way (Matt. 23:5-7), or placing someone or something in God’s rightful place of preeminence (Ex. 20:3). Sin is ungodliness, godlessness, or active rebellion against God (Rom. 1:18). Sin is a turning in on oneself (Hos. 11:7). Sin can be both intentional or unintentional, active (things I do) or passive (things done against me), committed (doing wrong) or omitted (not doing right). Sin can be through internal thought and motive, or external word and deed (Matt. 15:19). All sin is sin (Jas. 2:10-11), but some sins have greater consequences (1 Jn. 5:17) and are qualitatively worse than others (Jn. 19:11). The effects of sin are vast and varied, interfering with the way things are supposed to be (Gen. 2-3). Sin mars, warps, twists, spoils, perverts, pollutes, enslaves, defiles, divides, disconnects, and destroys. Sin produces guilt, shame, and death (Gen. 3:1-24). Sin is first and foremost an offense against God (Ps. 51:4) that secondarily affects other people and creation (Rom. 8:23-24).

I believe that human depravity is pervasive. Everything we do is corrupted by sin and there is no part of our being that is not affected—our minds are dark (Eph. 4:18), hearts deceitful (Jer. 17:9), consciences defiled (Tit. 1:15), emotions enslaved (Tit. 3:3), and wills distorted (Rom 6:16-17). By nature, we are slaves to sin (Jn. 8:34) and totally unable to fix our fundamental problem. We are totally depraved (Gen. 6:5) and cannot restore our broken relationship with God (Eph. 4:18). Nor can we respond to the gospel apart from divine intervention (Acts 26:18). By nature we are objects of God’s wrath who stand in need of a Savior (Eph 2:1-9).

I believe that though we are totally depraved, we are not utterly depraved (Lk. 10:30-37, 11:13). There is dignity that remains in every human being despite his or her depravity (Gen. 9:6). The good news is that God has come to save us in the midst of our sin (Gen. 3:8-9; Rom. 5:8). The true image of God, Jesus Christ, has come to rescue us and restore us to full life in Him (Col. 1:15-23). For those in Christ, the distorted image is gradually being renewed (Col. 3:10). We’re being conformed to the image of Christ (Rom. 8:29), transformed into His likeness (2 Cor. 3:18). One day, in those who are in Christ, the image of God will be fully and finally restored—we shall be like Him (1 Jn. 3:2)!

God's People (Doctrine of the Church)

THE UNIVERSAL CHURCH

I believe that the church is the community of God’s called-together people given life by the Spirit and sent to continue the disciple-making ministry of Jesus in the world (Jn. 20:21-22; Matt. 28:19-20). The universal church is comprised of people from all ages (Gal. 3:29; Heb. 12:23) who are reconciled to God and one another by the gospel (Eph. 2:16). As the people of God, the church exists to glorify Him and proclaim His greatness (1 Pet. 2:9-10). As the body of Christ, the church is held together by Jesus—the head of the church (Eph. 5:23-27, Col. 1:17-20) who is building the church (Matt. 16:18), leading the church (Heb. 3:1), and extending His life (Eph. 1:23) and ministry through the church (Jn. 14:12). As the community of the Spirit, the church is the people among whom and in whom God dwells (Eph. 2:22; 1 Cor. 3:16). The church is a mysterious trans-cultural community of people (Eph. 2:19, 3:6) called and chosen by the Father, purchased and sent by the Son, created and empowered by the Spirit to display the wisdom and glory of the Triune God (Eph. 3:10, 21).

I believe that the church is one, holy, catholic, and apostolic. The church is united in Christ (Eph. 4:4-6), set apart to become like Christ (2 Cor. 2:18), not limited by time or place (Heb. 11), and founded on the apostle’s teaching recorded in Scripture (Eph. 2:20). The church is distinct from the nation of Israel, yet closely connected (Gal. 3:29). Both play a significant role in the purposes of God (Rom. 11:17-24). The church is not the kingdom of God, but is integrally related (2 Tim. 4:1) as a foretaste of the coming kingdom (Rev. 21), a sign that it is already here (Mk. 1:15), and an outpost for the kingdom mission (2 Cor. 5:17-20).

THE LOCAL CHURCH

I believe that members of the universal church gather together in local communities—visible expressions of the invisible church. As members of the body of Christ (1 Cor. 12:12), it is essential for every believer to be actively involved (1 Pet. 2:5, 4:10) in an organized yet organic community (1 Cor. 14:40; Rm. 12:4) that gathers regularly (Acts 2:46-47) for worship (Col. 3:16-17; 1 Cor. 14) and edification (Acts 2:42, Heb. 10:25), and scatters actively, empowered by the Spirit joining Jesus on the mission of God (Acts 1:8, Jn. 20:21). Local churches are to live out the great commandment (Matt. 22:37-40) and the great commission (Matt. 28:10-20) as they demonstrate to the world what a community looks like when God is there (1 Cor. 14:25). Local churches are countercultural communities of love (Jn. 13:34-35, Col 3:12-14) who serve (Gal. 5:13), support (Gal. 6:2), honor (Rom. 12:10), exhort (Heb. 3:13), submit to (Eph. 5:21) and provide for one another (Acts 2:45). Local churches are to be communities of honesty (Col. 3:9) and encouragement (1 Thess. 5:11) where sin is confessed, people are prayed for (James 5:16), and loving discipline takes place (Matt. 18:15-18; Gal. 6:1). Members of local churches are to use their Spirit-empowered gifts to build up the body (1 Cor. 12:6-8; Rom. 12:6-8). However, not everyone who is part of a local church is a member of the universal church (Matt. 13:24-30; Jude 4).

I believe that God appoints qualified and competent elders (1 Tim 3:1-7, Tit. 1:5-9) to lead the church under the leadership of Jesus. Elders are men who shepherd the flock (1 Pet 5:1-4), keep watch (Heb. 13:17) and care for souls (Acts 20:28). They provide oversight and direction through preaching and teaching God’s Word (1 Tim. 5:17; 2 Tim. 4:2). They warn (Col. 1:29), encourage (1 Thess. 5:14), exhort and rebuke with Christ’s authority (Tit. 1:9; 2:15). The elders protect and guard against false teachers (Acts 20:29) and ensure that every member is equipped for ministry (Eph. 4:11-16). Serving alongside elders are qualified and competent deacons (1 Tim. 3:8-13)—men and women called by God and appointed by the elders to serve as ministry leaders in the church (Acts 6:1-6; Phil. 1:1).

I believe that local churches are not defined by a building and can meet in homes (Rom. 16:5, 1 Cor. 16:19). They should also intentionally network with other churches in their city and region (2 Cor. 1:1) cooperating together in gospel ministry (Acts 15; 2 Cor. 11:9). In the gathering of a local church, Jesus has commanded that two sacraments be observed—baptism (Matt. 29:19) and communion (Lk. 22:19). These are means of grace that nourish spiritual life, and pictures of God’s work for us in the gospel. Communion should be observed regularly and orderly, remembering the cross and anticipating Christ’s return (1 Cor. 11:24-26). Believers should be baptized by immersion (Jn. 3:23; Mk. 1:9) as a physical demonstration of their new identity in Christ (Gal. 3:27; Rom. 6:4) and as a sign of their new life in new community—the church both universal (1 Cor. 12:13) and local (Acts 2:41).

God the Spirit (Doctrine of the Holy Spirit)

I believe that the Holy Spirit is a “He,” not an “it”—a person, not a force. He has a mind (Rom. 8:27), a will (1 Cor. 12:11), and emotions such as love (Rom. 15:30), grief (Eph. 4:30), and passion (Gal. 4:6). The Spirit is divine (Acts 5:3-4)—equal in essence with both the Father and the Son (Matt. 28:19) yet distinct in role. The Spirit is the person of the Trinity who is primarily at work in the world today (Jn. 16:7). He is the helper sent from the Father (Jn.15:26) and the Son (Jn. 16:7). He is the Spirit of truth (Jn. 16:13) who will be with God’s people forever (Jn. 14:16).

I believe that the Holy Spirit has been at work throughout redemptive history. In the Old Testament, the Spirit was active in creation (Gen. 1:2; Ps. 104:30), empowered supernatural activity (Jdg. 6:34; 1 Sam. 16:13), and spoke through the prophets (Neh. 9:30; 2 Pet. 1:21). There is an Old Testament promise that the Spirit will one day be poured out (Isa. 32:15; 44:3) and indwell God’s people in a special way (Ez. 36:7, 37:14). In the New Testament, the Spirit played a prominent role in the life and ministry of Jesus—conceiving (Matt. 1:20), leading (Matt. 4:1), filling (Lk. 4:1), empowering (Acts 10:38), and raising Him from the dead (Rom. 8:11). Jesus lived the perfectly Spirit-filled life—speaking through the Spirit (Acts 1:2), rejoicing in the Spirit (Lk. 10:21), and ministering by the Spirit (Matt. 12:28). In Acts, as the church began, the Spirit filled (Acts 1:5; 2:4) and empowered (Acts 1:8) those whom God chose to save. The Spirit also fueled gospel proclamation (Acts 4:8, 31), enabled radical suffering (Acts 7:55), and directed missional living (Acts 8:29; 13:4; 16:6).

I believe that the Holy Spirit is at work in the world today. He is bearing witness about Jesus (Jn. 15:26), always working to glorify Him (Jn. 16:14). The Spirit is convicting unbelievers of sin (Jn. 16:8) and regenerating souls (Tit. 3:5; Jn. 3:5-6). He indwells believers individually (Rom. 8:9-10, 1 Cor. 6:19) and dwells in the church corporately (1 Cor 3:16; 2 Cor. 6:16). At conversion believers are baptized by the Spirit (Acts 19:1-7)—indwelt and incorporated into the body of Christ (1 Cor. 12:13). Following conversion believers are repeatedly empowered and filled with the Spirit (Eph. 5:18). The Spirit justifies (1 Cor. 6:11), sanctifies (2 Thess. 2:13; 1 Pet. 1:2), and glorifies (2 Cor. 3:18). He seals believers in the gospel (Eph. 1:13-14; 4:30), guarantees their salvation (2 Cor. 1:22; 5:5), and confirms their adoption as children of God (Rom. 8:16; 1 Jn. 4:13). The Spirit teaches and reminds of the gospel (Jn. 14:26), brings clarity to Scripture (Lk. 24:45), and enables supernatural understanding (1 Cor. 2:12-15). He walks with believers (Rom. 8:4) and leads them (Rom. 8:14; Gal. 5:18), enabling them to walk in obedience to God (Ezek. 36:27), put sin to death (Rom. 8:13), and guard the gospel (2 Tim. 1:14). He motivates believers in the mission of God (Acts 1:8), directs them toward ministry opportunities (Acts 8:29), and empowers them to speak (Lk. 12:12). The Spirit helps believers pray (Eph. 6:18), delivers them from troubles (Phil. 1:19), and intercedes for them in their weakness (Rom. 8:26). He produces spiritual fruit in individual believers (Gal. 5:22-23) that radically affects their life together in community.

In the church, the Spirit builds counter-cultural Christ-centered community (Col. 3:12-17) with an atmosphere of both God-exaltation and body-edification (Eph. 5:18-21). The Spirit gives many diverse gifts to the church (Rom. 12:3-8). Some are miraculous while others are ordinary (1 Cor. 12:28). All the gifts mentioned in Scripture are active today (1 Cor. 14:39), but there are other gifts not mentioned in Scripture. Every believer has at least one spiritual gift (1 Cor. 12:4-27) that is to be used to serve the body and glorify God (1 Pet. 4:10-11).

God the Son (Doctrine of Christ)

I believe that Jesus Christ, the second person of the Trinity, is truly God and truly man. He is one eternal person who has always been and always will be (Rev. 22:13). Jesus is God the Son (Jn. 10:33-36) who existed before time began (Jn. 8:58) eternally dwelling with the Father and the Spirit in triune community (Jn. 1:1, 17:21). Jesus is co-equal and consubstantial with God the Father (Jn. 10:30) possessing all the attributes of deity such as omnipotence (Rev. 1:8) and immutability (Heb. 13:8). Through Him all things were made (Jn. 1:3; Col. 1:16) and by Him redemption is possible (Rev. 5:9). Jesus is worthy of worship (Jn. 9:38; Heb. 1:6) for He is truly God (Rom. 9:5, 10:13; Jn. 20:28; 1 Jn. 5:20).

I believe that at a point in history, Jesus became truly man. He was sent by the Father (Jn. 5:23) to lay aside His glory (Jn. 17:5) and dwell among us (Jn. 1:14), retaining His God-ness while taking on man-ness. The eternal Son of God (Jn. 1:1-3) become flesh and blood (Heb. 2:14) and changed His way of living (Phil. 2:6-7) to share in the human experience (Heb. 2:17). Eternal deity became temporal humanity as well, not giving up any of His divine attributes but voluntarily choosing not to use them. Jesus emptied Himself of His divine prerogatives (Heb. 2:7-9) to live in submission to the Father (Jn. 4:34) in full dependence upon the Spirit (Lk. 4:1,14; Acts 10:38). He did this to display God’s glory (Jn. 1:14), rescue sinners (Matt. 1:21), and model a truly human life (Heb. 2:17-18). Jesus is God with us (Matt. 1:22-23), the image of God (Col. 1:15; Jn. 14:9), the only mediator between God and man (1 Tim 2:5). In Him, the fullness of deity dwells bodily (Col. 2:9). Two natures—deity and humanity—are forever united in the person of Jesus Christ (Jn. 20:24-28).

I believe that in His incarnation, Jesus was miraculously conceived and born of a virgin (Matt. 1:18-25; Lk. 1:26-35). He grew up in a lower class family (Lk. 2:7, 22-24) and developed physically, mentally, spiritually, and relationally (Lk. 2:40,52). In true human form, Jesus experienced hunger (Matt. 4:2), thirst (Jn. 19:28), and exhaustion (Jn. 4:5-6). He expressed a full range of emotions such as love (Jn. 11:3,5), compassion (Lk. 7:13), joy (Lk. 10:21), grief (Jn. 11:35), anger (Mk. 10:14), and anguish (Lk. 22:44). Jesus was beset with weakness (Heb. 5:2), learned obedience (Heb. 5:8), and faced suffering (Heb. 2:10). Though He took on the likeness of sinful flesh (Rom. 8:3) He did not have a sin nature (Heb. 7:26; 1 Jn. 3:5). Though He was tempted in every way (Heb. 2:18) He did not sin (1 Pet. 2:22; 2 Cor 5:12).

I believe that Jesus died (Mk. 15:37; Phil. 2:8), was buried (1 Cor 15:4), and rose bodily from the dead (Lk. 24:37-43). He ascended into heaven (Acts 1:9) where He now reigns over all (Eph 1:20-21) interceding for His people (Rom. 8:34) as the unique God-man forevermore (Heb. 1:8). Having accomplished the mission of His first coming (Jn. 17:4), Jesus will one day come again (Acts 1:11; Rev 1:7, 22:7,12) to bring God’s great plan of redemption to its full and final culmination (Rev. 22:1-5).

I believe that Jesus is the prophet who reveals God, the priest who redeems man, and the king who rules over all. As the Ultimate Prophet, Jesus not only proclaims God’s word (Lk. 13:33), He is God’s Word (Jn. 1:14-18). God has spoken powerfully and clearly through His Son (Heb. 1:1-2). As the Great Priest, Jesus redeems mankind from sin (Heb. 9:11-15), reconciles them to God (2 Cor. 5:19), relates (Heb. 4:14-16), mediates (1 Tim. 2:5) and intercedes on their behalf (Heb. 7:25-27). Jesus doesn’t just offer the sacrifice, He is the sacrifice (Heb. 10:14). As the Anointed King, Jesus is seated in power (Eph. 1:20-21) ruling over creation in general (Col. 1:13) and God’s kingdom in particular (Lk. 17:21). One day God’s kingdom will come in full when Jesus returns physically (Acts 1:9-11) destroying God’s enemies finally and forever (1 Cor. 15:24-28; Rev. 20:7-15). At the return of Jesus every knee will bow in worship (Phil. 2:9-11) as His rule is fully realized (Rev. 11:15).

God Is, God Acts (Doctrine of God)

THE NATURE OF GOD

I believe that God is (Exod. 3:14). He is the true (Jer. 10:10), living (1 Thess. 1:9), and only God (1 Cor. 8:4). Besides Him is no other (Isa. 44:6).

I believe that God exists eternally as Trinitarian community of mutual glorification (Jn. 17:5). God is one indivisible essence (Deut. 6:4) yet three distinct persons—Father, Son, and Holy Spirit (Matt. 28:19; 2 Cor. 13:14)—interrelated within Himself (Gen. 1:26, 11:7), co-equal in nature yet distinct in roles (1 Pet. 1:2, Tit. 3:4-6). The three members of the Godhead are distinguishable, but not separable.

I believe that God is spirit (Jn. 4:24), invisible (1 Tim. 1:17), and without form (Deut. 4:15-16), yet is not a force. He is personal and relational (Exod. 3:13-14; Jas. 4:8). God is transcendent (Job 11:7-8) and separate from creation (1 Ki. 8:27), yet is immanent (Jer. 23:23-24), everywhere present (Ps. 139:7-10), and intricately involved in creation (Acts 17:27-28).

THE ATTRIBUTES OF GOD

I believe that from God’s nature flow a variety of attributes—incommunicable (possessed by God alone) and communicable (shared with humanity). These attributes display the infinite richness of God’s being (Job 11:7)!

God alone is self-existent—the ground of His being is in Himself (Jn. 5:26). God alone is eternal—without beginning or end (Rev. 22:13), outside of time (2 Pet. 3:8). God alone is everlasting—existing in an unending succession of moments (Ps. 90:1-2). God alone is omnipotent—infinite in power (Ps. 147:5), capable of anything (Matt. 19:26). God alone is omniscient—infinite in knowledge (Rom. 11:33-34). God alone is omnipresent—everywhere at once (Ps. 139:7-10). God alone is immutable—unchanging in essence, attributes, and decree (Mal. 3:6). God alone is perfect (Matt. 5:48). God alone is utterly incomprehensible (Ps. 145:3)!

Some of God’s communicable attributes are His holiness (1 Pet. 1:16), love (1 Jn. 4:8), faithfulness (2 Tim. 2:13), goodness (Nah. 1:7), righteousness (Ps. 89:14), justice (Rom. 3:25-26), mercy (Eph. 2:4), and grace (Exod. 34:6-7). God is the source of all these things, displaying them in profound perfection.

THE WORK OF GOD

I believe that God acts. He works. He is neither static nor passive. He decrees, elects, creates, and sustains. God does whatever He pleases (Ps. 115:3, 135:6).

I believe that everything God decrees comes to pass (Isa. 14:27). God ordains all things by the counsel of His will (Eph. 1:11; Dan. 4:35) according to His purpose and plan (Isa. 14:24; Acts 2:23) to the praise of His glory (Rom. 11:36). God does not, however, ordain evil (Jas. 1:13), but does permit it, is not surprised by it, may interfere to stop it (Ps. 33:10), and works to bring about redemption through it (Gen. 50:2). God uses evil to serve His purposes, but always holds people accountable for the evil they do (Jer. 17:10; Rom. 2:5-6).

I believe that God has chosen some for salvation (2 Thess. 2:13-14). This election occurred before the foundations of the world, was according to God’s purpose and for God’s glory (Eph 1:3-6). It was not based not on human effort or foreknowledge of human decision, but solely on God’s grace (Eph. 2:8-9; 2 Tim. 1:9). God has chosen to dramatically save some (Acts 9:3-16) while gently drawing others (Acts 16:14, 17:27).

I believe that God created all things (Isa. 40:28; Acts 17:24)—the heavens and the earth (Neh. 9:6; Isa. 42:5) and everything in them (Acts 14:15) visible and invisible (Col. 1:16). In God’s initial creation, He spoke (Gen. 1:1; Ps. 33:6) and out of nothing everything came to be (Heb. 11:3). Like all that God does, He created according to the counsel of His will for His own glory (Isa. 43:7; Rev. 4:11).

I believe that God’s creation is dependant upon His providential care. God governs (Dan. 5:21), rules (Ps. 66:7), sustains (Acts 17:25), and directs (Isa. 48:17) all things. Through this providential action, He holds the universe together (Col. 1:17) and keeps it aligned by the word of His power (Heb. 1:3).

GOD THE FATHER

I believe that God the Father, the first member of the Trinity, possesses the full nature and attributes of the Godhead (1 Cor. 8:6). He is the source of all the Godhead is (Jn. 1:18, 5:26) and the initiator of all the Godhead does (Jn. 5:19). The Father begets the Son (Jn. 3:16) and the Spirit proceeds from the Father and the Son (Jn. 15:26). The Father is the composer of creation and the author of salvation (Eph. 1:3-6). The Father always sends the Son (Jn. 6:44) and the Spirit (Jn. 14:26) to accomplish His purpose and carry out His plan.

(more to come on God the Son and God the Spirit…)

God Speaks (Doctrine of Revelation)

I believe that through general and special means God reveals Himself to mankind so that they might know Him personally, glorify Him passionately, and enjoy Him eternally.

GENERAL REVELATION: CREATION & CONSCIENCE

I believe that God reveals Himself to all people in general so that they would seek and find Him (Acts 17:27). God reveals Himself externally through creation as it declares God’s power (Rom. 1:20), glory (Ps. 19:1-3) and goodness (Acts 14:17). God reveals Himself internally in every human conscience (Rom. 1:19) through an innate sense of morality imbedded deeply in the human soul (Rom. 2:14-16). General revelation is an evidence of God’s grace. It is a means by which all people can know certain aspects of God—namely, His divinity, glory, power, and law. Since general revelation is clear in creation and conscience, all people are accountable for their response to it. There is no excuse for refusing to know God (Rom. 1:19-20), and the consequences for distorting this knowledge and ignoring this God are severe (Rom. 1:18-32).

General revelation is used by God to strengthen the faith of those who know Him (Matt. 6:25-34), to fuel their worship (Ps. 148), and to under gird their evangelism (Acts 17:22-34). General revelation is also used by God to actively pursue those who do not yet know Him (Acts 17:26-27). It is, however, in and of itself unable to save. This revelation is clear, but not complete. It points to God as Creator, but not God as Redeemer. While general revelation may convict people of their smallness, only special revelation can convict people of their sin. General revelation, therefore, is an essential yet partial revelation of who God is and what He does.

SPECIAL REVELATION: REDEMPTIVE WORKS & WRITTEN WORDS

I believe that God reveals Himself more clearly through special means so that some people hear, see, and respond to His saving initiative (Rom. 10:14-18). Special revelation reveals God’s mercy, justice, and grace as it unpacks His glorious plan to rescue and restore sin-alienated humanity to Himself. Special revelation is a supernatural revelation that is only given and received through supernatural means (1 Cor. 2:12-13).

Throughout history, God has revealed Himself in redemptive works and written words. His works reveal His power to save (Ex. 14) and His words explain and interpret those works. Without the works the words are abstract story; without the words the works are forgotten history. Though God has spoken and does speak through other various means—direct speech (Ex. 3:3-5), angelic announcements (Luke 1:11-20), dreams and visions (Num. 12:6)—God has spoken most clearly through the person and work of Jesus Christ (Heb. 1:2-3) as it is recorded in the Scriptures. I believe that Jesus is the Living Word of God who incarnated into human history (Jn. 1:14) to accomplish the saving work of God (Jn. 3:16). In Jesus, we see the fullest revelation of God’s nature, character, and will (Col. 1:15-20).

SPECIAL REVELATION: THE BIBLE

I believe that the Bible is the Word of God that tells the great story of God’s work to reconcile the world through Jesus Christ. This sixty-six-book-in-one volume is the primary means by which God speaks to His people today. It is a perfectly preserved account of what God has done, is doing, and will continue to do.

I believe that all Scripture is inspired by God (2 Tim. 3:16-17). That is, He providentially prepared (Jer. 1:5; Gal. 1:15) and powerfully moved human authors—motivated and guided by the Holy Spirit (2 Pet. 1:20-21)—to record exactly what needed to be said (Jer. 1:9) so that His people would know, enjoy, and glorify Him forever. Inspiration is verbal, extending to the very words of Scripture (Matt. 4:4; Jn. 10:34-35, Gal. 3:16), and inspiration is plenary, meaning that all the words in every part are inspired (2 Tim. 3:16, Lk. 24:44; 1 Thess. 2:13). Scripture is a one of a kind book—both human and divine.

Since all Scripture is inspired by God, it is without error (Ps. 18:30, 19:7) in its original writing. All that the Bible affirms to be true is wholly true.[1] As the inerrant word, Scripture is completely reliable (1 Pet. 1:25; Matt. 5:18; 24:35), utterly profitable (2 Tim. 3:16-17), and entirely sufficient to provide people with everything they need for life and godliness (2 Pet. 1:3). It leads people into salvation (1 Pet. 1:23; 2 Tim. 3:15; Jas. 1:21), enables growth in godliness (2 Tim. 3:16), and equips believers for every good work (2 Tim. 3:17). Scripture is the primary and final authority for all matters of life and faith (Rom. 15:4; Matt. 15:3).[2] Scripture is clear, understandable, and life changing, though not all Scripture is equally clear and easily understood (2 Pet. 3:16). Scripture is not meant to merely inform minds, but to transform lives. This happens as the Holy Sprit works to illumine our minds and penetrate our hearts (1 Cor. 2:12-13, Heb. 4:12). Those in whom the Sprit is not working (Jer. 5:21) can understand Scripture objectively in a literary sense, but cannot be transformed subjectively in a spiritual sense (1 Cor. 2:14; Eph. 3:4). As we depend on the Spirit to teach (Jn. 14:26) and guide (Jn. 16:13), every believer must study Scripture diligently and apply its teachings daily (Jos. 1:8; Ps. 1:2) as they engage God together in Biblical community (Acts 2:42; 2 Pet. 1:20). Using careful grammatical-historical exegesis through a biblical-theological framework with a Christological focus (Lk. 24:27), believers should labor together in the study, application, and teaching of God’s Word (Ezr. 7:10). Those who preach and teach are especially called to such a task (Acts 6:4; 1 Tim. 5:17; 2 Tim. 4:1-2).

Through special revelation God has invited us into a story bigger than ourselves. Through the study and application of Scripture we understand that story and find our place in it. God has graciously revealed Himself through both general and special means so that we might know Him, glorify Him, and enjoy Him forever.

[1] The Bible, however, is not a science textbook and should not be treated as such. Also, Scripture often uses phenomenal language, summarizes content, and uses approximations in numbering. These apparent ‘errors’ do not discredit its inerrancy. It only points to the ingenuity of God’s communication methods—using human beings in contemporary culture and common practice. In cases of apparent error, the level of precision must be determined by the context.

[2] There are other authorities to which we must submit ourselves (parents, government, church elders, Holy Spirit, tradition, community together, science, wisdom, experience) but Scripture stand above and trumps them all.

Doctrinal Statements: Intro

I thought I’d post a series of doctrinal statements I've been writing in my theology classes at Western Seminary. They are brief statements of what I believe the Bible teaches about how God speaks, who God is, what God does, how we’re jacked up, how God saves us and works for us, in us, and through us. There are much better books written on these topics (one recommendation would be Doctrine by Mark Driscoll and my theology prof Gerry Breshears), but these statements are my attempts to articulate Christian theology clearly and concisely.

The goal of theology is to think God’s thoughts after Him so that we live out the life of God. May these doctrinal statements encourage us to think well and may we find ourselves living out the life of God!

Reflections on One Year in Texas

It’s hard to believe that I’ve been down in Texas for a year now. Time flies. Looking back over this year I’m grateful for the grace of God that has led me through seasons of both difficulty and excitement. Here’s a quick glimpse of what God has done…

My vision for the year was simple, but challenging: to grow in spiritual, emotional, physical, and relational health. Here’s how I sought to do this:

Spiritual & Emotional Health:

1. Soak regularly in Christ-centered teaching in Gospel-saturated community as a member of The Village Church
2. Connect with people in Recovery at the Village, learn to better fight sin, struggle well and live honestly
3. Serve in behind-the-scenes low-recognition ministries in the church (i.e. Parking Team, Kids Village)

Physical Health:

4. Work out regularly and eat better in order to honor God with my body

Relational Health:

5. Build friendships with all sorts of people—older/younger, male/female
6. Engage people at work, learn to listen well and serve as appropriate

By God’s grace, I’ve seen growth in all these areas. (Some more than others.)

It has been a joy to serve behind the scenes in the church and to work on developing friendships at work and beyond. God has been exceedingly gracious to teach and grow me this year! I pray that He would continue His good work as I learn to walk more regularly in joyful submission to Him.

When I left CT a year ago I was in a dark season of frustration, discouragement, and spiritual/emotional/physical exhaustion. (You can read about it here.) I was burnt out from working in the church, had become a ‘ministry doing machine' with little affection for Christ, and had developed a lot of bitterness and anger toward people.

Over this year the Lord has changed me. He has…

• deepened my love for the gospel
• convicted me of sinful brashness and arrogance
• humbled and softened my heart
• led me as a loving Father through a season of discipline in which a deeply rooted idol of control was exposed
• enabled a lot of freedom from habitual addictive sins
• provided me with some good friends and godly brothers in a new environment
• renewed my vision for joining Jesus on His mission to love and serve people

I'm grateful for His grace.

I Don't Want to Be a Debbie Downer

I’ve been doing a lot of introspection lately and have been thinking about this question: “How do people perceive me?” At times I think I know, but I’m not always sure that my mental version of me is the real version of me. (Can anyone relate?)

The fact is this: My personality tends to be more serious than silly, more intense than laid back. I’m not a naturally ‘bubbly’ person and have never been described as ‘spunky!’ In the realm of observation, I tend to be more critical than sensitive, more aware of ‘flaws to be fixed’ than ‘successes to be celebrated.’ The glass usually looks half-empty to me. Unfortunately, my serious-intense-criticalness often comes across as mean-abrasive-arrogance. And that’s not good! I’ve been convicted recently and am being challenged regularly to become more balanced in personality and positive in outlook. I cannot change the way I’m wired, but I can work with Jesus to uproot my sins and cultivate what remains.

Bottom Line: I want to be a life-giving person, not a life-draining person. I want to be joy-infusing, hope-producing, and grace-abounding. When I walk into a room may people’s hearts lift and think “oh good, I’m glad he’s here!” When I leave a room may there never be a sigh of relief with the accompanying thought “oh good, I'm glad he’s gone.” I never want to stress people out, make them feel dumb, or demean. I want my words to build up, not tear down…to be uplifting, never discouraging. Even in the little things I say, in the one-line replies and brief conversations, I want to offer hope. I want to impart life!

Thinking about these things reminded me of some hilarious SNL skits from a while back. To sum this up… I don’t want to be a Debbie Downer.

Debbie Downer @ Yahoo! Video

Implications of the Atonement in Preaching and Counseling

The atonement [God reconciles sinners to himself through the cross of Christ] is to be understood as a multi-faceted jewel. As you turn it examining its beauty, each and every angle will shine forth a unique and glorious reflection of the plan of God to restore rebels to relationship with Himself. Another way to see the beauty of the atonement is through the image of a symphony in which all the different themes interweave together creating one glorious sound. At the core of the atonement is the theme of substitution, but circling around it are the concepts of sacrifice, propitiation, redemption, reconciliation, triumph, and example.

This massive multi-faceted atonement has massive multi-faceted implications for every aspect of Christian ministry. Whether preaching or counseling (or mentoring, evangelism, discipleship…you name it!) the atonement not only affects our ministries, it is central and vital to our ministries. It is of first importance. You cannot minister without understanding and applying the atonement.

Of course, in large group proclamation (the preaching of God’s Word week in and week out), we must be diligent to show how the atonement is central in the Christian life and experience. Every sermon must speak of God's plan to reconcile rebels to relationship with Himself. One or more aspects of the multi-faceted atonement must be exegeted from the text (because they're there!), expounded, and applied. We must teach our people corporately to be gospel-saturated people.

And in small group community (i.e. counseling, mentoring, discipleship), we must have confidence in the multi-faceted atonement to deal with every problem that we face. A biblical counselor (i.e. every Christian) must learn to listen well to the people they counsel (where is their heart at? what circumstances are they facing? how are they thinking? etc) in order to find the aspect of the atonement that will cut to their heart at that very moment.

- Is it a matter of addiction? Then perhaps the theme of REDEMPTION would motivate people to walk with Jesus out of slavery to sin in to the freedom of life in Him. Or perhaps the theme of TRIUMPH—that Jesus has defeated the powers of satan and sin on the cross—is most appropriate for the addict? Perhaps that truth that "you are in Christ, sin has lost its grip on you" will provide the empowerment for breaking free from addiction?

- Is it a matter of abuse? Then perhaps the themes of PROPITIATION—that God deals wrathfully against sin and injustice—and/or EXPIATION—that God cleanses people from the defilement of sin—will serve to comfort and console victims of abuse. Victims of injustice must realize that God does not let sin go unpunished. His wrath is always appeased by blood—either the blood of Jesus or the blood of an unrepentant abuser.

- Is it a matter of marital conflict where peace in the home seems to be an impossibility? Then perhaps the theme of RECONCILIATION—that God brings peace out of alienation, reconciling us to Himself and each other—would speak volumes. Or perhaps the theme of SACRIFICE—that Jesus was slaughtered for our sins so that this marriage wouldn’t have to be. The question for this couple could be: “Are you going to give your sin to Jesus, or allow your sin to crucify your marriage?”

- Is it a matter of failing to use the resources God has given for our sanctification, or failing to live a life in biblical community on gospel mission? Does someone simply need a strong exhortation to live like Christ? Then perhaps the theme that Jesus is our EXAMPLE may motivate obedience to the Father and dependence on the Spirit.

In the end, the theme of SUBSTITUTION—that Christ died in my place for my sins—is the heart of the atonement. It is the center of the jewel, the main theme in the symphony. Around this concept every other concept orients. Without a perfect Savior taking our sin, destroying it on the cross, and imputing to us His righteousness, we are left with no hope! The good news of 2 Corinthians 5:21 and Galatians 3:13 must be central in all our Biblical preaching and counseling. Only then can the other themes of atonement be ignited and applied to the specific problems that sin-plagued people face in a sin-saturated world. "In my place condemned He stood" is the heart of the gospel. "Hallelujah! What a Savior!"

Reflections on Luke 23 and 24

Haven't posted in a while, so I thought I'd put something up that I wrote for my theology class today. It's a reflection on Luke 23:33 - 24:53.

This passage helps us see how people respond to Jesus, the crucified Savior. This notion (that God would die on a cross) is oxymoronic, scandalous, offensive, and absurd. It evokes a mix of various responses.
- Some respond to the cross of Christ by simply observing the spectacle, standing unaffected by it (23:35).
- Others scoff and mock at its absurdity (23:35-36).
- Some are broken in fear of God, repent of their sin, and receive life from Christ (23:40-41).
- Others, after mocking, are humbled and believe (23:47).
For every person alive, this is a question that must be addressed: How do YOU respond to the cross of Christ? The answer to this question affects everything.

This passage also shows us that Jesus is not easily offended by our doubts about His resurrection. The call of Christ is not to a ‘blind faith,’ but to experience Him (24:39). We see that Jesus is willing to offer the honest seeker tangible evidence that His life, death, resurrection, and exaltation are indeed realities (24:40). Jesus is willing to come and walk alongside us as we seek truth about Him (24:15). He will join us in our confused discussion and draw us to the truth. He even graciously puts up with our stupid comments and limited perspective (24:18)!

If someone is seeking to know Christ, two things must be done:

(1) Ask God to open your EYES to see Him (24:16, 31). He can do this in a variety of ways, at times even using sacraments (24:30, 35).

(2) Ask God to open your MIND to understand the Scriptures (24:45). He will do this by revealing that Jesus is the key that unlocks the entire Bible. Even the Old Testament (all of it!) is about Him (24:27, 44)!

Scripture is a primary means through which God draws people to Himself. When it is rightly interpreted and Christocentrically taught, there is a good possibility that (through the Holy Spirit's working) eyes will be opened, minds will understand, HEARTS will burn (24:32), and LIVES will change. May many more come to experience life in Christ! Indeed, it is a life of joy-filled life of worship (24:52) and spiritual blessing (24:51)!

Life is More Than a Test

This quote from a popular book by Richard Carlson is on the 'inspirational board' at work:

"Life is a test. It is only a test. Had this been a real life you would have been instructed where to go and what to do. This reminds me to not take my life so seriously."

I literally cringe every time I walk by. I want to yell out, "That's not true! Life is SIGNIFICANT, life is SERIOUS! We HAVE been instructed where to go and what to do!" The sad reality is that when people don't know and see themselves in The Great Story of God that is unfolding all around them, they write, publish, and believe silly quotes like this. This Great Story (as recorded in the Bible) is a story of God rescuing and renewing all creation from the bondage and effects of sin through the redemptive work of Jesus Christ that we might experience life to the full and joy excessive in Him! I pray that many of my coworkers would learn this story.

Lord, open their eyes to see the Great Story that is unfolding all around them. Lord, grant them grace to pick up the script, learn their part, and play it well. Lord, give them spiritual sight to see that life is serious and significant, not to be taken lightly.

Help! Genealogies in Scripture?

I just came across some helpful insight regarding "reading genealogies in Scripture." Often times when I get to these sections (ex: Genesis 5, Matthew 1), I find myself thinking, "Why do I need to read this? Why is this in the Bible? How does this family tree have any relevance to me?" Millard Erickson in Christian Theology (p. 133) offers some helpful insight. He writes...

It is common to observe (correctly) that very few Christians turn to the genealogies in Scripture for their personal devotions. Yet even these portions must have some significance. We must ask "What are the underlying truths?" Several possibilities come to mind:

1. All of us have a human heritage from which we derive much of what we are
2. We have all, through the long process of descent, received our life from God
3. God is at work providentially in human history, a fact of which we will be acutely aware if we study that history and God's dealings with humans

These truths have meaning for our situations today.

Next time you read a genealogy in Scripture, I hope these insights help!

The Triune God Fights for You

I visited The Rooted Church this morning down in Fort Worth. The Rooted was recently planted by CityView which was planted by The Village a few years ago. Church multiplication is a glorious thing!

Anyway...I really needed to hear the sermon that was preached from Romans 8:1-4. The big idea was that The Triune God fights for you--for your holiness. For those who are in Christ, there is:

v1. No Condemnation - Justification - God's declaration - God sent Jesus to fight for my holiness on the cross
v2. No Bondage - Sanctification - Our transformation - God sent the Spirit to fight for my holiness daily

The truth is that the most powerful power in the universe is at work in those who are in Christ (Eph 1:19). Believers can therefore live in the assurance that God will fight for us until our final glorification (Rom 8:30)! We must remember that (according to Rom 8:3) neither our flesh (human will power) nor the law (systems of religion) can save us. God alone saves. God alone sanctifies. After all, this is the will of God: our sanctification (1 Thess 4:3). This is why God sent His Son to die in our place for our sins, this is why God has sent His Spirit to dwell in our hearts--that we be sanctified through and through.

This humbled me greatly: If you're not pursuing holiness you're spitting on the cross of Christ, you're mocking the glory of God. If you're a believer, this must be the fight of your life. God is fighting for us. Let's join Him in the effort for His glory and our joy!

NOTE: I'd encourage you occasionally to visit other gospel-centered churches (check out some of the Acts29 churches in your area). Sometimes the Lord uses different speakers (who say familiar things in slightly different ways) to convict and challenge. This was the case today. Thank you Lord!

Jesus is the answer to the problems of Romans 1

Though Jesus is not spoken of directly in Romans 1:18-25, the text points out the problems to which Jesus is the ultimate answer.

• Jesus is the one who bore the wrath of God in the place of sinful man so that we would never have to.

• Jesus, the Son of God, became ungodly so that ungodly rebels might be called children of God.

• Jesus, the Righteous One, because unrighteous so that unrighteous idolaters might become the righteousness of God.

• Jesus, the Wisdom of God, was called a fool so that foolish hearts might be transformed to know God intimately.

• Jesus, the Light of the World, was given over to darkness so that those who walked in darkness might be illuminated with great light.

• Jesus, the Truth incarnate, was suppressed beyond degree so that truth-suppressing sinners might know the Truth and be set free.

• Jesus, the sinless one, was dishonored beyond measure so that dark depraved men might live free from lust and impure pleasure.

O, what glorious exchanges result from Christ’s work on the cross!

• Though we had exchanged the truth of God for a lie, Christ exchanged His life to bring us back to God.

• Though we had worshiped and served creature rather than Creator, Christ became the most pitiable of creatures so that the Creator might bring forth abundant new creation through Him.

Hallelujah! What a Savior!

Am I an Acts 15:26 man? (are you?)

Reading through the book of Acts, I’m struck by the caliber of men who served as the first leaders of the church. In Acts 15, in particular, we catch a glimpse of these men. At the Jerusalem Council, the church leaders come together to look into a matter of great dissension. Peter, Barnabas, Paul, and James arise to speak—tag teaming a display of extraordinary leadership.

Peter speaks first, offering a theological appeal—reminding the church leaders of how God saves: the Holy Spirit acts upon a person to hear the gospel and graciously enables a response in their heart through faith (15:7-11). Barnabas and Paul then speak, giving a testimonial appeal—evidencing how they’ve seen this salvation take place among the Gentiles (15:12). Up next is James, who concludes with a historical appeal—referencing Simeon and quoting the Prophets (15:13-18), rooting their discussion and decision in redemptive history. He then offers the solution (15:19-21) which seemed good to the Council (15:22).

The church then chooses leading men from among them—Judas and Silas—to accompany Paul and Barnabas in the delivery of this instructional letter to the church in Antioch (15:22). These men are described as “men who have risked their lives for the name of our Lord Jesus Christ” (15:26). Oh, that I would be such a man! One who lives in complete allegiance to the gospel, risking my life for the sake of Christ. Oh, that the church would be filled with Acts 15:26 men.

The Gospel in One Little Letter

I love the Bible. I love that it is so much more than a religious rulebook or a list of moral principles to follow. The Bible, though 66 distinct books with various different stories, tells one overarching story—the story of redemption through Jesus Christ. Running through every single book in every single story on every single page are threads that connect to the One Great Story. The believer will be served well to look for The Story in all the stories.

Even in Paul’s short letter to Philemon, we catch a glimpse of Christ’s great work of redemption. In a letter meant to encourage reconciliation between two first century people—a slave (Onesimus) and his master (Philemon)—the work of Jesus Christ shines through. In this letter, Paul writes to Philemon, “But if [Onesimus] has wronged you in any way or owes you anything, charge that to my account” (1:18).

Is that not a glorious picture of the gospel? Is this not what Christ has said to God on our (on my!) behalf? Oh, how I can hear the Savior say, “Father, if [Bryan] has wronged you in any way [and oh, how he has!] or owes you anything [and oh, how he does!], charge that to my account.” How glorious! This is a phrase that I (the ransomed wrongdoer) will marvel in forever as I worship the One who paid the debt on my account!

Just as Paul (the mediator) offered to pay the debt that Onesimus owed Philemon, so too Jesus has offered (and has!!!) paid the ultimate debt that I owe to God. In one short phrase in one little letter to one slave owner regarding one slave, we catch a glimpse into The Great Story of ultimate redemption through Jesus Christ. Jesus is Great Mediator. Jesus is the Great Debt Payer. Praise the One who paid my debt!