John Piper is a great preacher—not just to listen to, but also to watch. I find God stirring my heart through him every time I play one of his videos. It also reminds me of what I’m aiming for when I preach, which is “logic on fire.” I pray that God will draw many into his purposes in the way he has drawn John Piper.

Today I want to highlight one of the sermons in his series on the new birth – Why Do We Need To Be Born Again? (Part 2). Here is an excerpt of this excellent sermon, which serves as a wonderful reminder of how desperately we need GOD to act in saving us. This is one of the sermons that form the basis for his forthcoming book, Finally Alive, which is now available for only $5 on preorder!

No man can make anyone else become a Christian. May God move and bring many into his kingdom.

1. Without the new birth, we won’t have saving faith, but only unbelief. (John 1:11-13; 1 John 5:1; Ephesians 2:8-9; Philippians 1:29; 1 Timothy 1:14; 2 Timothy 1:3).

2. Without the new birth, we won’t have justification, but only condemnation. (Romans 8:1; 2 Corinthians 5:21; Galatians 2:17; Philippians 3:9).
3. Without the new birth, we won’t be the children of God, but the children of the devil. (1 John 3:9-10).
4. Without the new birth, we won’t bear the fruit of love by the Holy Spirit, but only bear the fruit of death. (Romans 6:20-21; 7:4-6; 15:16; 1 Corinthians 1:2; 2 Corinthians 5:17; Ephesians 2:10; Galatians 5:6; 2 Thessalonians 2:13; 1 Peter 1:2; 1 John 3:14).
5. Without the new birth, we won’t have eternal joy in fellowship with God, but only eternal misery with the devil and his angels. (Matthew 25:41; John 3:3; Romans 6:23; Revelation 2:11; 20:15).

— John Piper, Why Do We Need to Be Born Again? (Part 2)

This is the third part in my short series on multiculturalism. The first two in the series can be found here:

1. Multiculturalism—You Are What You Eat?

2. Does Multiculturalism Mean I Have To Eat Blood?

When you mix with a number of different nationalities, you begin to realize that cultural differences are more complicated than you appreciated. They can also extend to quite surprising areas of life. One such area is that of whether or not it’s a good idea to circumcise baby boys.

In the UK this practice is definitely on the decline. Articles in the Guardian and Times have sought to further discourage it, although, even by 1975, fewer than 6 per cent of boys born in the UK were circumcised, whereas in the USA this figure was more like 60 per cent, even today. Christianity Today has an article about the decision-making process on whether to chop or not that stays neutral and lists additional links that provide helpful information.

I was raised within a tradition that was not in any way convinced by the arguments of some that circumcision is good for “hygienic reasons.” It was not all that uncommon during sermons to hear throw away comments about how glad we men were that circumcision was no longer required under the New Covenant. In fact, some would have gone further still and argued that circumcision was not permissible for Christians at all. They would have pointed to verses like the following to state that no Christian should allow themselves or their sons to be circumcised.

“Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh” (Philippians 3:2-3, emphasis mine).

“For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace . . .

You were running well. Who hindered you from obeying the truth? This persuasion is not from him who calls you. A little leaven leavens the whole lump. I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is. But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish those who unsettle you would emasculate themselves! (Galatians 5:7-12).

At first glance these verses would indeed seem pretty conclusive. A bit like the eating blood question, I would, in many ways, love to find biblical support to buttress my prejudices. But not so fast! There are, however, two cardinal rules of biblical interpretation that I must not break. The first is to always consider the context of the passage. The second is to consider the difference between the situation that the words are spoken into and our own situation today, and the implications of this, if any, for our understanding of what the Bible means for us.

So, to the context. Those three dots should be a clue. Let’s have a look at what I deliberately excised from the second passage: “For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” Paul here seems to be stating that circumcision itself is not the issue. It would seem that, to Paul, being intact or otherwise is not what’s at stake here. In fact, in Acts we learn that Paul actually circumcised one of his helpers—Timothy (Acts 16:3), and yet on another occasion he strongly resisted doing so for another of his helpers—Titus Galatians 2:3. Can you imagine the locker-room conversations between those two?!

Therefore, it does seem to Paul that whether to agree to a circumcision or not is a circumstantial decision that would perhaps hinge around what meaning is going to be given to it. Modern Christians who do circumcise their children are doing so, not for religious grounds, but for what they believe to be health benefits, or just because, unlike me, they have grown up in an environment where the tradition is that you are expected to do it.

I have yet to meet a modern Christian who believes that to carry out an operation on their son will make him more acceptable to God and in any way contribute to justification. Therefore, it would seem wrong to apply these strong warnings against circumcision to the many thousands who do this as a cultural practice. I should be gracious and accepting of such people, and ensure that if the conversation ever comes up, I don’t appear incredulous that people still carry out this ancient practice. But, equally, I hope that those who do this will not consider those of us on the other side of the fence to be somehow “unclean.”

Of course, this can all seem very irrelevant, and by now some of you may be wondering why I have even taken the time to bring this up. I do so because, if we are building churches together, and even marrying across clear cultural divides, these issues can cause division if we are not careful. The truth is, being circumcised or not can certainly be very important in forging your sense of belonging to a group—your “identity.” Even without a conscious rejection of others who are different, there can easily be a feeling of dislocation and disconnection. For example, a careless joke made by someone from “the other side” about remaining intact (or not!) might go flat and leave people feeling unwelcome.

When two people from groups with different perspectives on this issue marry, they may find that it is best to have the conversation about which way their new family decides to go on this issue before any sons are born.

Should Christians circumcise their sons? If you’re looking for a legalistic answer, I’m not at all sorry that I have to disappoint. Like so many of these issues, while there are some biblical guidelines, the answer is—at least on this occasion—it all depends on why you want to do it.

John Piper rarely gets starker than he does in the following quote. His biblical remedy for lust? Well, it’s simple really. Understand that unless you are one of those who fights lust with all your heart, you were never truly saved. The quote begins with a question from someone who heard one of his sermons:

“Are you saying then that a person can lose his salvation?” In other words, if Jesus used the threat of hell to warn about the seriousness of lust, does that mean that a Christian can perish?

This is exactly the same response I got a few years ago when I confronted a man about the adultery he was living in. I tried to understand his situation and I pled with him to return to his wife. Then I said, “You know, Jesus says that if you don’t fight this sin with the kind of seriousness that is willing to gouge out your own eye, you will go to hell and suffer there forever.” As a professing Christian he looked at me in utter disbelief, as though he had never heard anything like this in his life, and said, “You mean you think a person can lose his salvation?”

So I have learned again and again from firsthand experience that there are many professing Christians who have a view of salvation that disconnects it from real life, and that nullifies the threats of the Bible, and puts the sinning person who claims to be a Christian beyond the reach of biblical warnings. I believe this view of the Christian life is comforting thousands who are on the broad way that leads to destruction (Matthew 7:13). Jesus said, if you don’t fight lust, you won’t go to heaven. Not that saints always succeed. The issue is that we resolve to fight, not that we succeed flawlessly . . . if we don’t fight lust we lose our soul. The apostle Peter said, “Abstain from fleshly lusts that wage war against the soul (1 Peter 2:11).” The stakes in this war are infinitely higher than in any threat of World War III. The apostle Paul listed “immorality, impurity, passion, evil desire, and greed,” then said, “it is on account of these things that the wrath of God will come” (Colossians 3:6). And the wrath of God is immeasurably more fearful than the wrath of all the nations put together. In Galatians 5:19 Paul mentions immorality, impurity and sensuality and says, “Those who practice such things shall not inherit the kingdom of God” (Galatians 5:21).

John Piper, Future Grace (Sisters, OR: Multnomah Publishers, 1995), 331. Available electronically from Logos Bible Software.

This is the final set of notes I will post. But come back over the next week or two for a series of video interviews, and over this weekend for some notes from other talks Driscoll will be giving around London. As mp3s are posted, we will also be adding download links to the individual summary pages, but you can also check online or subscribe to the podcast.

The final main session of the Brighton Leaders’ Conference was taken by Terry Virgo. More posts from this conference can be found on my TOAM08 label page. You can download the mp3 of Terry’s talk or listen to it right here:

Both Stephen and Philip are introduced as men who are playing their part in a rapidly growing church. Terry described Stephen in his first talk on Tuesday. Today he completes this mini-series with a look at Philip.

There seems to be two halves to the description of Philip. In the first half he is in a domestic scene looking after the needs of widows. Foundations must be built into lives before they can have a public ministry.

This evangelist wasn’t a loner with a ministry. He was known and loved in a local church. He wasn’t isolated. He wasn’t someone who just hadn’t fit in so decides to leave the church to “go and do his evangelism thing.” Rather notice what is said about him. He’s selected by the church. He has a good reputation. When the church wants someone reliable, his name comes up. He was recognized for being “full of the Holy Spirit” when thousands were full of the Holy Spirit. He somehow stood out in that way, suggesting, incidentally, that there are degrees of being full of the Spirit. He was gifted, but he didn’t push for his gift; he served, took his place so others could get on with their ministry. He didn’t demand to be recognized. He was willing to take a lower profile, to put God first.

Later on, he goes and preaches. The Apostles come and he doesn’t tell them to “get out of here,” he receives them. They came to bring the Spirit’s fullness and to remove someone who was getting too much profile. In our family life, we should teach our kids to be team players. Don’t insist on your own way. Don’t just “let them do their own thing.” Prepare them for the kingdom. Ephesians 4 says that the gifts are given to equip the saints so that they may become mature. A mature man looks like Jesus — someone who knows he has come from God and is going to God, and yet he washes his disciples’ feet!

Through love become one another’s slaves. Don’t take the attitude, “I’m not appreciated here so I’ll go somewhere else where I am appreciated.” Be a team player. His household was good. His daughters later are described as having prophesied regularly. [Incidentally, as a side note apart from what Terry actually said, it struck me once again as I was listening that there is no record of these daughter's prophecies being viewed as Scripture, and they are not recorded in the Bible. It still surprises me that some people persist in seeing all prophecy as equivalent to Scripture.]

Back to Terry. These daughters were not rebellious, but full of the Spirit. They were respected. They had been taught to listen to him. Must have been good relationships and an honoring of women. Philip had an exemplary home. It’s such a joy to have children of whom you can be proud.

Suddenly things change. Stephen is martyred. Philip moves into his second half. God in his sovereignty scatters the believers that the world may hear the gospel. Philip is alive to the opportunity. He knows God’s will. He follows the prompting of the Spirit. He is gospel intoxicated, not waiting for an official strategy. He goes with what God is doing. He is willing to move. He shares and takes every opportunity to speak. Philip heralded the good news. He preached Christ. What Christ did he preach? Not just enough to make vague statements. What kind of Christ should we present?

A Jesus rooted in Old Testament revelation.
The eunuch was reading Isaiah 53, which was, of course, something of a gift. Tim Keller says people are reacting to abstract theologizing that’s not rooted in the truth. We need to be assured of the message we have. This passage is classic and about the atonement. We must focus there, we must preach the cross. Don’t abandon that as our central theme. The cross didn’t need much description in those days, everyone knew what it was like. These days we need to explain it. We must break through that film that comes on people. We should publicly placard Christ crucified. God’s fury against sin was dealt with. We must feel it strongly. Let the cross captivate our hearts.

A Jesus with the good news of the kingdom of God. Philip was speaking of a phenomenal event. Jesus is the Messiah, the one God sent. He is raised and seated on high ruling and reigning. They glory in the resurrection. They proclaim that the tomb was empty. It’s not just a case of a man whose teachings were so great that “the dream lives on.” His death may have looked as if he were a fraud, as if it’s the end, without the resurrection. But he’s not only alive, he’s reigning. He is the Son of God with power.

A Jesus who had not lost his power to heal.
Philip is preaching and we see amazing things happen. The crowds heard it and saw it. These two men are provocations that our hearers also see the mighty implications of this Jesus being alive, being raised from the dead. Terry encouraged us to get behind Lex Loizides and the Front Edge program. Jesus is alive. Terry realized recently that he’d never taught on healing all these years. He was challenged to proclaim this and teach about this biblical Jesus. Speak about the Bible Jesus. Faith arises, hearts are stirred. “He preached Christ, not healings and miracles” say some commentaries. But it’s amazing at the end, so they were baptized. But then the text doesn’t mention baptism. He must have mentioned baptism then, just didn’t record that he said that. So he proclaimed the sort of Christ who can heal the sick and oppressed of the devil. He presented him as he was in the Bible. People got healed because he told people what Jesus was like and what he did. He didn’t present substitutionary atonement alone, but spoke of other things that Jesus did. In Galatians it is Jesus who supplies the Spirit to them and performs miracles among them. In the gospels he is either healing, coming from a healing, or about to do one. He is performing healings all the time. To preach Christ without even mentioning it is to preach an incomplete Christ. Jesus is still the same, yesterday and today and forever. Often uncomfortable with the teaching of those who go for healing. Well then it’s time for US to preach it like it is and go for it!

A Jesus who expected a whole hearted response.
He baptized them. For joy he sells everything to get the pearl. We need to be absolutely besotted with Christ and the kingdom. It is vital.

A Jesus who could bring joy to the city.
Mark talked about the cities yesterday. Church planting is not just going up the road to the next town. We need to go for it. God wants our tragic cities with their multiple problems. The gospel must break out in our cities. Righteousness, peace, and joy in the Spirit.

A Jesus with the nations in mind.
The nations come to our cities. We must be on our toes. God wants to go to the ends of the earth.

When I write these notes, I do sometimes slip in things that strike me, so please understand they are never meant to be accurate transcripts. One thing strikes me about this passage, which Terry didn’t have to say, speaking as he was to a room full of charismatics — healings and miracles are not enough. Baptisms and repentance are not enough. It is so striking that none of those things particularly impressed the magician, Simon. It is surely one of the most obvious demonstrations that the receiving of the Spirit is not meant to be a private intimate secret affair that even the recipient might not realize it has happened. No, the man who had seen all those miracles was only impressed when the Apostles came, laid hands on people, and they received the Spirit. We are not told here exactly what happened. But it was enough to make this man offer money that he could also impart the Spirit. If it had been us, many of us would instead have offered money to be able to heal people! Whatever your theology of the Spirit is, make sure you have room for a dramatic encounter that somehow is so visible and impressive in its results that it is more dramatic even than healings. We have to expect an anointing of the Spirit that is tangible and vivid and has dynamic results.

Back to Terry. We also see here the need to be like Philip, who was eager to bring in someone from outside. We need to be those who ask for people to come from the outside, to ask for help. We need people who are like Stephen and Philip, who can say with humility, “It’s not mine, it doesn’t belong to me. It’s God’s ministry.”

Philip is whisked off from the multitude to one guy. He has a passion for the crowd, but also for the individual. He is not caught up in the moment of high profile.

Terry then spoke of how some leaders get as far as they can go in their gift and they have to make room for someone else to take over and take the lead. That takes a humble heart. It’s not failure. You can be fulfilled by doing this. Make room. I want you to move in and take over! That’s a difficult thing for a pastor to say. We need to hear stories that people in the churches have stepped down. It takes a lot of grace to do that. Wives can be jealous for their husbands. Be flexible, be humble. Stephen lost his life, Philip laid down his life so others could play their role.

What comes first is the kingdom. It’s about being besotted with Jesus. Having a passion for him. Let’s talk about the WHOLE Jesus, the Bible Jesus. The one who began to work, and is still working today. It will be hard, it will be tough. But let’s go for it! As we have as our motto on all of our literature at Jubilee Church, “It’s all about Jesus.”

Well . . . I’m here! And the Brighton conference has begun. The sense of anticipation and excitement is incredible. Joyful reunions of friends who have been on separate continents are happening everywhere. We are really a family. We are really on a mission.

At the beginning of the week, I would ask that you pray for me. It is a busy week for me with typing, interviewing, and, of course, just meeting friends. My jet lag is improving quickly. I was also determined this year, more than usual, to press into God in the worship time. Sometimes when live-blogging, it’s possible to feel a bit detached from the goings on just because you’re typing away. Please pray for me about that.

Also, please pray for my long-suffering wife, Andrée , who I have left at home with our five children. May God carry her and give her real grace as what she is doing is more important than what I am doing. No one is going to die if I mistype a word here! I am already missing her and looking forward to seeing her again at the end of the week.

Right from the start I wanted to ensure I focused on God. Sitting near the front, and being intentional about it, I certainly found myself carried into an awareness of the presence of God by the thousands in the room, the worship band, and the wonderful words of the songs. We learned a great new song. It began, “His name is Jesus, Risen Savior” and was a triumphant celebration of the death and resurrection of our Savior. The song is from Lou Fellingham’s new album, which can also be bought as mp3 downloads. Vibrant is not a strong enough word to describe the feel of this worship time.

As Nigel Ring prepared to introduce our first speaker, he told us that 20 per cent of the world’s nations are represented at this conference. He read out the name of each country, and there was a corresponding “whoop” after each nation was mentioned. There are 52 nations in attendance:

Stephen directed us to Daniel 1 and read the entire chapter for us. He entitled his talk Prevailing Under Pressure. You can download the mp3 of his talk or listen to it here:

More posts from this conference can be found on my TOAM08 label page.

Stephen set the scene by explaining the terrible trauma experienced by the Jews in being exiled. What was worse, these events were not random. They had been determined by their God who had saved them, and had now judged them. Their sin was to make God surplus to requirements. They had been warned not to reject him. They had been wooed.

Galatians 6:7-8 warns us that God cannot be mocked. Persistent rebellion against God will not go unpunished. God is faithful to all his promises, including the promise to punish the disobedient. This might seem discouraging, but because of what it shows us, we can be encouraged.

1. GOD IS IN CONTROL

   He is sovereign. By verse 4, it is no longer Nebuchadnezzar who had carried them off into captivity; rather GOD claims that HE had done it. There is an historically correct perspective, but the destiny of the people of God is in the hands of God.

   We see in Daniel changing kings and an unchanging God. We meet superpower kings who come and go, but our God goes on forever! He is the one true King. Our God is the author of human history. In the midst of international dangers and everything else that is going on, we must hear that OUR GOD REIGNS.

   When we know that God reigns, we not only survive difficulties, we prevail. He is also sovereign over the very details of our lives. Verse 9—God causes an official to show favor. Verse 17—God gave knowledge and understanding. There is no area outside of God’s control.

   We all have challenges. We bring our own challenges and other people’s with us. But because God is in control and wants to give us hope and a future, we can be bold. Our confidence is that he is in charge. This is HIS world, and he cares about it. Jesus is ruling and reigning FOR his Church (Ephesians 1).

   God has an eternal purpose—to glorify his Son through his Church. He has a unique plan for each of us that fits in with that bigger plan. Our prayer meetings and our missions will be different if we really appreciate that God is in charge.

2. GOD IS A REDEEMER

   Even in the midst of punishment we see the mercy of God. “Young man, no defects, etc.”—that’s the list of requirements for the average Christian woman looking for a husband today!

   The key leaders were brought to Babylon by Nebuchadnezzar, but God had a plan. God sent a group ahead so that there was grace to the people of God. They lived for God in the midst of the culture without compromise. Daniel is part of praying in the promise of God to send the people back.

   Before God disciplines a hard-hearted and rebellious people, he is already working on the solution! He sends a group on to be part of the redeeming purpose before he even punishes. God is more gracious than we are.

   For example, in Ruth, while Naomi is ranting against God, he is preparing her redemption. We serve a Redeemer. If we think our life is a mess, God can fix it.

3. GOD WANTS US IN THE WORLD, BUT NOT OF THE WORLD

   Daniel is deported and bombarded by this alien culture. Was he to avoid it? Was he to resist it? Was he to protest? Was he to assimilate?
   

   “It is comparatively easy to be faithful if we don’t care about being contemporary. It is also easy to be contemporary if you don’t care about being faithful. It is the search for the combination of truth and relevance which is exacting.”

   — John Stott

   How can we reach out without selling out? How can we be faithful and relevant?

   On external things, Daniel was flexible. He studied a foreign language. He changed his name. On the internal issue of his walk with God, he was inflexible.

   Daniel resolved not to defile himself. For Daniel, it wasn’t really eating the food or wine, but rather because the food had been offered to idols. He demonstrated incredible courage. After all, you didn’t want to offend Nebuchadnezzar!

   Daniel says it like it is. He doesn’t want to defile himself. This is real moral integrity. It is theological integrity also (see verse 17). Daniel had a great intellect. He had great gifting and ability naturally. He was also anointed. But Daniel demonstrated integrity by not trusting his ability, or even the amplification of his ability. Daniel humbly embraced the gifts. It was not Daniel’s brilliance that won the day, but rather the intervention of God. (Daniel 2:27-28) Daniel gave God the credit.

   He also demonstrated spiritual integrity by guarding his relationship with God with his life. He was in it for the long haul. In Daniel 6, they could not find anything to pin on him. They knew that if they banned prayer, Daniel would still pray. He wouldn’t stop his communion with God.

   Daniel shows us a panoramic picture of a sovereign God. He remained faithful, committed to the purposes of God. Compromise is not inevitable. Not everyone has a price. Daniel did not cave in. People who pursue God will make a difference.

   “Those who honor me, I will honor.” 1 Samuel 2:30

   Eric Liddell was faithful to God, not only because he would not run on the Sabbath—he relocated to China to preach the gospel. During the war he was in a prisoner of war camp. Churchill arranged a prisoner exchange, but he decided to give his prisoner exchange to a pregnant woman who was in the camp. He died so someone else could live.

   You can live your life for God. You don’t have to give in.

More posts from this conference can be found on my TOAM08 label page.

So far, I have shared my thoughts, and my friend, Jesse, has reported on the worship and other events of the evening he attended. Today he begins to reflect on his thoughts, looking back on that experience.

“Those are the events that stand out in my mind as I look back over the evening. I was able to draw out my father-in-law a bit, who has been to Toronto and Kansas City during various times of outpouring, and develop some perspective about the Lakeland Revival. There were several things that stood out to me:

First, there was an inspiring atmosphere of expectancy. As I said earlier, there was an amazing sense of hunger and thirst for God to do something great. Everyone present anticipated seeing amazing evidence of the active presence of God. Martyn Lloyd-Jones says that a sense of contentment and complacency is a great cause of apathy and hindrance to revival, and there was certainly no contentment present, but hunger. That was convicting. I thought to myself, “How often do you just show up and treat each Sunday like just another Sunday?” In the days after Toronto, I’ve heard, there was such an expectancy for God to work in power, that one pastor said, “I’m never going to look at Sunday the same way again.” Each time we gather, God will honor an atmosphere of faith and anticipation. I say this very hesitantly, but even if there is some bad theology mixed in, I still think God honors our faith and child-like trust in him. So I would encourage anyone who would be tempted to write this whole thing off as demonic, or to call Todd Bentley the anti-Christ, that there does seem to be a strong genuine thirst for revival and faith that God is stirring one up.

My initial thought about the whole thing when I first learned of it was that, like a brief shower during a great drought, this rain that was falling was going to demonstrate just how dry and thirsty the ground really is. That prophetic leaning was confirmed as I was there last night. There are certainly some healings taking place, and I think these outpouring of healings are exciting people and causing them to thirst for more, to desire a genuine outbreak of the presence of God. I was amazed at how many people seemed to be genuinely hungry for God to work wonders.

Second, I did not feel an incredibly strong sense of God’s presence. I’ve been part of meetings where the presence of God seemed so thick you could almost cut it with a knife. On the ride home we were talking about Toronto and how it was like that. There was one time in Toronto when a man from China was asked to intercede in his native tongue. When he started praying, the presence of God was sensed so strongly through the power of the prayer that people who did not even understand the language began weeping. Then, when asked to give the translation, the prayer was interpreted as, “God, the blood of the martyrs cries out to you.” The environment in this meeting was not like that. Again, I’m not saying that God wasn’t present. I know that he was present, but my subjective experience was that while there was certainly much excitement about the healings that had taken place, and people were certainly being rallied up to pursue the fire of the Spirit and healing power, there wasn’t an overwhelming sense of “Wow, God himself has drawn near!” Someone asked me today, “Is there a real move of the Spirit there?” I answered, “I don’t know.” I expected to walk into the room and instantly be aware of God’s presence, and that something was ‘going on.’ That’s what can typically be the experience in seasons of outpouring. To me, the environment seemed more casual than that. It was very electric and excited, but lacking that general overwhelming sense of God’s immanence and holiness that just makes you stop in your tracks and worship.

Third, there were no prophecies. I’m not saying that there have to be prophecies in order for God to really work; I just thought it was interesting that there weren’t any prophecies shared. There was more of an emphasis on healing than hearing. With previous moves of the Spirit there has been a very strong prophetic tone, a great sense of what God was up to, and how each member present was to be a participant, and to be affected. Obviously, I was only there one night, but I must say I was hoping for more of a prophetic dimension. 1 Corinthians 14:1 makes it clear to me that one of the chief gifts of the Spirit to be desired is that of prophecy, when it comes to a large gathering. I’m not saying that there is no place for any other gifts—far from it—but I would have liked for there to have been more prophecy. I kept thinking to myself, “Lord, what are you saying through all of this? What are you doing in all of this?” I thought to myself, “I don’t just want to see God at work, I want to hear his voice also.” Galatians says that miracles come through “hearing with faith” (Galatians 3:5). I think that an added presence of prophecy and the preaching of God’s Word would have greatly complemented the miracles and greatly increased my anticipation as I heard with faith.

Continued in part 4 . . .

If you listened to my podcast, you heard me say the conference site seemed full of students. The reason why this was the case was because I arrived so late that the first adult celebration was well underway. In fact, the worship was almost over by the time I got into the tent.

I love worshiping God in a tent. I guess this goes back to my childhood, when I attended Bible Weeks, not to mention the family heritage of being the grandson of a tent-preacher. Worship was being led by some familiar faces—Stuart Townend and Phatfish. A rousing hymn was being sung as I crept in, looking for an inconspicuous place to sit with my laptop.

Shortly after I arrived, Hugh Palmer briefly interviewed Keith Getty and Stuart Townend. Keith is an Irish songwriter based at Parkside Church in Cleveland, Ohio, and is currently touring the United States of America. Stuart is a worship leader at Church of Christ the King in Brighton. Together they have written a number of modern hymns which have had an incredible reception in the wider body of Christ. I would be surprised if any reader of my blog has not heard of or sung In Christ Alone, which last year Tim Challies reported was the only song sung at every one of the conferences he live-blogged. Not surprisingly, that hymn is somewhat controversial with some who argue about penal substitution.

Hugh asked the two songwriters how they came to work together. Stuart answered that at any given time he often had a lot of lyrics floating around, but that there were also times when composing a melody was more difficult. Keith, it seems, had exactly the opposite issue, so early-on in their friendship Keith gave Stuart a CD which had three melodies on it for which he had no words. The very first tune Stuart listened to struck him powerfully, and he wrote the lyrics for it. That song became In Christ Alone. Stuart explained that the process isn’t quite as simple as it sounds, and that the lyrics and melodies can sometimes go back and forth between them several times before they become finalized.

Keith graciously claimed that at one point he had given up on Christian music altogether. He said he would wait until the preacher was about to start before he entered a church. This changed when he heard one of Stuart’s songs one day, which inspired him to get back into worship music. His wife then sung a beautiful song.

Just before he began to preach, Terry Virgo (for more information on Terry see my interview with him) was asked by his introducer why he had come to preach here. His answer? “Who could refuse an invitation to come and hear John Piper and Don Carson?!!” Also, he mentioned his confidence in the local church as the main way in which discipleship is worked out, but explained that such a belief does not in any way diminish his belief in gathering saints together from many churches to hear the exposition of God’s Word.

Terry began in Romans 5 and spoke of the way we want to live in the good of some of the glorious phrases we find in Paul’s epistle. We read about “reigning in life,” but fail to read the small print. Terry said our mistake was to think that we will be able to live the victorious Christian life by setting ourselves rules and regulations. We are suddenly putting ourselves back under the law. But Paul is very clear that Christians should NOT be under the law. He cited Romans 6:14, Galatians 5:4, Romans 10:4, and Romans 7:1-12 in support of this idea that Christians have been released from the law. He expressed his surprise at how many Christians still believe we are under the law.

If the law is like “a husband,” we are then unable to argue with him, nor are we able to leave the law and become married to another. The law is an oppressive, overbearing husband. He is right. He is authoritative. He never lifts a finger to help us. Jesus adds that the law will never pass away. So we are permanently married to a fault-finding husband who will never die. The good news of the gospel is that through the body of Christ we have passed away. In Jesus, we have all died to the law.

Jesus perfectly obeyed the law. He could challenge anyone to prove him guilty of any sin. But he also fulfilled the law in taking the full curse of the law. He substituted himself. He was made to be sin. Paul’s favorite description of Christians is that they are “in Christ.” We have been crucified with Jesus. Our relationship with the law is completely over. We have been discharged—like a soldier who has been commanded and shouted at. The day when he is discharged from the army comes. Imagine if the sergeant then cries, “SOLDIER”—it doesn’t matter! He has been discharged! He is no longer under that authority. In the same way, the Christian is no longer married to the law. We have died to the law in order that we might be joined to another—to him who was raised from the dead.

The law cannot save us. Most Christians agree with that. But many people think that once we have been saved apart from the law we are meant to come back to the law in order to be sanctified. But we have died to that old impotent husband that we might be joined to the new raised-from-the-dead husband. He is not impotent, he is very potent. He doesn’t come and say that we need a bit of law! The law kills, but the Spirit gives life. Why do we still think we need a bit of death?! Often when someone is saved, they immediately are told to follow rules about what they can and cannot do. Am I justified? Am I accepted? Or do I still have to try and please him?

Jesus transforms us from the inside by his grace. He gives us life. There is a real change that happens inside of us. We reign in life because of what Jesus does to really change us on the inside and through the free gift of righteousness. We must not listen to the devil who accuses us day and night; he wants us to stop trusting in Jesus’ righteousness. We don’t earn God’s favor by, for example, fasting twice-a-week. We can’t cover our guilt and condemnation by establishing our own righteousness. If we are doing well, pride grips us. If we are doing badly, we no longer feel that we are right with God. The truth is, we are right with God solely because of what Jesus did!

Terry made us all laugh at ourselves and our futile efforts to change in our own strength. He then took us to the story of Esau. In an important way, our hiding in Christ is different to that. We were placed there by God himself. We are not trying to deceive God. We can pray, “Catch the fragrance of your son as I come to you.” We are not against prayer or reading the Bible, but we do not do these things to somehow impress God. Jesus is the way. I don’t need “a way to the Way.”

John Bunyan realized that Jesus’ righteousness is the same yesterday, today, and forever. There is nothing we can do to add or take away from that. We should not trust our frame of mind or our emotional state.

Christ’s righteousness is freely given to us. We are not up and down. Sadly, often we go from husband to husband. We say “sorry” to Jesus and promise that we will do a whole lot of regulations to try and improve. Imagine saying to a new husband that you will try and improve your relationship with him by building a relationship with your previous husband! We reign in life through the abundance of grace and the free gift of righteousness. It is accomplished. We are now in a beautiful relationship with God through grace and faith.

Yesterday morning I preached a sermon at Jubilee. The following notes are almost identical to the notes I used while preaching. You can download the audio or listen to it right here.

“Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.” (Exodus 20:8-11)

Do you remember the Mars bar advertisement? “A Mars a day helps you work, rest, and play!”—That was smart, because the advertisers knew that we all value those things. And some of us are much better in one of these areas than in others. Are you a good worker? Do you love your work? Are you committed to it? Many jobs these days demand much from us. Do you feel imprisoned by work? I found this on the Internet:

IN PRISON—You spend the majority of your time in a 10×10 cell.
AT WORK—You spend the majority of your time in an 8×8 cubicle.

IN PRISON—You get three free meals a day.
AT WORK—You get a break for one meal and you have to pay for it.

IN PRISON—You get time off for good behavior.
AT WORK—You get more work for good behavior.

IN PRISON—The guard locks and unlocks all the doors for you.
AT WORK—You must often carry a security card and open all the doors for yourself.

IN PRISON—You can watch TV and play games.
AT WORK—You could get fired for watching TV and playing games.

IN PRISON—You get your own toilet.
AT WORK—You have to share the toilet with some people who pee on the seat.

IN PRISON—They allow your family and friends to visit.
AT WORK—You aren’t even supposed to speak to your family.

IN PRISON—All expenses are paid by the taxpayers with no work required.
AT WORK—You pay all your expenses to go to work, and they deduct taxes from your salary to pay for prisoners.

IN PRISON—You spend most of your life inside bars wanting to get out.
AT WORK—You spend most of your time wanting to get out and go inside bars.

IN PRISON—You must deal with sadistic wardens.
AT WORK—They are called managers.

Are you a workaholic? Here’s my definition of a workaholic:

Like an alcoholic, the problem is not work itself any more than it is alcohol. The real problem is simply not knowing when to stop!

People are workaholics for different reasons. For some of you this is due to fear of losing your job, or because things aren’t good at home so you throw yourself into work outside of the home. Or maybe it’s because your identity is with your work, and you want people to value you. Maybe you feel indispensable. The truth is, you are not! All of us have an identity in our work (or what we do instead of work). After the service when we have our teas and coffees, lots of first-time meetings between people will occur. People will say, “What do you do?” It’s not wrong to get a sense of who we are from our work. It IS wrong to let it totally define us. We should be defined by who we are—A CHILD OF THE KING. This is why I am so glad that often people here don’t even know what I do for a paid job. Or do you wish you had a paid job? Or a better job. Work is what we do with our hands or our brain or a combination of both, so we ALL work. Never ever say, “I am just a housewife” or “I am only a cleaner!”

Or are you like some who say, “Sure I love work, I really love work—I could watch it for ages!”. Some people make it their goal in life to do as little as possible and earn as much as possible. The image that springs to mind is the ‘surfer dude—you have every TV channel going and your idea of a great day is when you watch a WHOLE series of “24” in one sitting! Or maybe you are someone who spends a lot of time on hobbies or sports.

The Bible has a lot to say on the topic we are looking at today. In the Bible there are 652 verses on work, 643 verses on rest, and 65 verses on play. Today’s message is, in a nutshell, that God wants us to be good at all three of these and to do all of them in an appropriate rhythm—rather like marching. “Left, right, left—work, rest, play, work, rest, play.” Let’s look in more detail at the words we just read from Exodus 20.

What Did This Commandment Originally Mean?

1. To keep one day each week special to remember God and to rest. But notice that it also says to work hard for six days!

2. Be a good employer, and give rest to those under your charge.
3. If God could take a rest, so can you! God is God and you are not. Rest reminds us we are not indispensable, and whenever we sleep the world goes on just fine without us!
4. What we see here is a biblical principle that says,” You need a rhythm in your life.” You need good habits, you need work, rest, and recreation. All of these need to be properly balanced.

How Did Legalism Distort This Commandment?

The Old Testament contains ever more complicated rules about what you can and can’t do on the Sabbath. There are 39 categories of work described. For example, “winnowing” (separating wheat from chaff) becomes any activity to separate edible food from inedible, so picking out fish bones or filtering water is prohibited. On the other hand, “lighting a fire” leads some today to ban driving a car or switching on an electric light, or even going in a lift.

How Does the New Testament Apply This Commandment to Us?

Jesus was criticized for breaking strict Sabbath rules, and also for doing good on the Sabbath:

“One Sabbath he was going through the grain-fields, and as they made their way, his disciples began to pluck heads of grain. And the Pharisees were saying to him, “Look, why are they doing what is not lawful on the Sabbath?” And he said to them, “Have you never read what David did, when he was in need and was hungry, he and those who were with him: how he entered the house of God, in the time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?” And he said to them, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath.

Again he entered the synagogue, and a man was there with a withered hand. And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him. And he said to the man with the withered hand, “Come here.” And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him” (Mark 2:23-3:6)

Jesus seems to argue that the Sabbath is for man, i.e. for his benefit. It is not to become an oppressive law. He also says it is fine to “do good” on the Sabbath.

It’s amazing how easily we tend to turn something that’s meant for our benefit—first into a duty, and then into a legalistic command. For example, take church attendance, small group attendance, and prayer. Each of these things is designed to give us a break from our weekly routine and to refresh us; to give us a chance to worship and/or study the Bible together. We would do well to get into the habit of just doing them every week. But too often we think of each of these things as “work” and “an effort.” We come home from a busy day and think, “Shall I go to small group?” That is our mistake right there. We would do well to build it into our lives in such a way that we don’t have to make a decision, we just go! For when we try and decide, we are tempted instead to watch TV. I, for one, don’t think I have ever regretted forcing myself out to small group because when I get there I am refreshed, invigorated, and I go home feeling so much better than when I started. But we don’t ask you to turn attendance into a duty, still less a law. Rather, we commend it as good for you! If you love God and want to grow in your faith, just resolve now that you are not going to constantly be deciding whether to go or not, but instead you build it into the rhythm of your life—you make it a habit.

The New Testament clearly says that we are not under law (Romans 6). So when it comes to the Sabbath, the key issue is not following precise rules about what we can and can’t do. Under the New Covenant, God’s laws are written on our hearts and it becomes a heart attitude rather than a ritualistic legalistic rule. As Christians we are not bound to keep the Sabbath in the way that the Jews were. In two places Paul declares our freedom from the Sabbath and such religious festivals:

“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ” (Colossians 2:16-17).

“But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years! I am afraid I may have labored over you in vain” (Galatians 4:9-11).

Every day is a Sabbath day for the Christian—separated to God, for worship, and to rest from our labors.

“Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. For we who have believed enter that rest. . . .

[God's] works were finished from the foundation of the world. For he has somewhere spoken of the seventh day in this way: ‘And God rested on the seventh day from all his works. . . .’

[T]here remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience” (Hebrews 4:1-11).

How Do We Strive To Rest?

Abandon our trust in our own righteous acts to please God both here and/or to get us into heaven! Grace truly does mean there is nothing I can do to make God love me more or less than he does.

“For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness” (Romans 4:2-5).

We enter into a glorious liberty of knowing we have no law, no duties. But instead we have a relationship with Jesus and we love him and want to follow him.

Work with all the energy he gives us.

“But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me” (1 Corinthians 15:10).

Do everything for him, and do it well.

Expect to be successful at work, be the best you can be! It’s not wrong to earn money as a Christian!

“Whatever your hand finds to do, do it with your might” (Ecclesiastes 9:10).

“. . .obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Colossians 3:22-24).

God is not glorified by Christians who are slack at work, and have no desire to work well, and perhaps no desire to even pursue a career. He wants us to be his representatives at work, or in the home as we work—what has God called you to be? To be the best you can be at work! Work is your mission. We have been SENT! We are:

SALT—to make our workplace less rotten!
LIGHT—to show Gods glory.
YEAST—to quietly infiltrate and multiply.

Sometimes it is hard to speak much about the gospel in certain careers. We should live the kinds of lives that lead people to ask questions of us.

I do believe God wants us to enjoy our work. Sometimes we don’t enjoy it because we fail to appreciate what work gives us. Without work we couldn’t afford to eat, drink, or for that matter play! We should be happy we have that job and try to enjoy it as best we can. I remember meeting people in factories when I was working there as a student. I was mainly doing it for the paycheck, but many had the same job for years and some said they liked the fact that it didn’t tax their brains too much so they didn’t feel tired when they got home. What are the good parts about your job? If you really hate it so much, is there possibly another job you could do?

Find your calling.

God is not looking for a place for you—he made you for a place! When you know you are in the right place, the place God has placed you, it will lead to contentment and a sense of ease.

WHAT IS IT THAT YOU LOVE TO DO, AND OTHER PEOPLE NEED YOU TO DO, ENOUGH TO PAY YOU?

Learn to be intentional and disciplined in your lifestyle.

1. Come to church EVERY Sunday, not as a duty, but because it brings refreshing. Similarly, come every week to your small group where tiredness will give way to renewal for your souls. Know when it is the right time to STOP work, go home, or take that holiday. But don’t live for the beach!

2. Build a rhythm of work, rest, and play into your life. Make resting and playing a part of your discipline.

We need different spheres in which we can find identity. This can be through relationships and shared activities. It can be with workmates, family, or friends. It was good enough for Jesus. That was how he lived on earth.

“It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives to his beloved sleep” (Psalm 127:2)

If we get our rhythm right, we will not only thank God it’s Friday, but we will also thank God it’s Monday!

WE TEND TO PLAY AT OUR WORK and WORSHIP OUR PLAY. GOD INTENDED US TO WORK AT OUR WORK, PLAY AT OUR PLAY, and WORSHIP at OUR WORSHIP.

Come to JESUS and allow him to strip away your weariness and false sense of responsibility.

“Even youths shall faint and be weary,
and young men shall fall exhausted;
but they who wait for the Lord shall renew their strength;
they shall mount up with wings like eagles;
they shall run and not be weary;
they shall walk and not faint.”
(Isaiah 40:30-31)
“Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart,and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).

Come to Jesus. He has:

• A word to the workaholic or the weary person who is in need of refreshment—RECEIVE GOD’S REST.

• A word to the lazy—RECEIVE GOD’S YOKE—new enthusiasm for the work he has for you.
• A word to the non-Christian or backslidden—STOP STRIVING TO LIVE YOUR WAY.

Come to Jesus and find rest.

Today I move on to the third in a series of questions I have received via e-mail on baptism with the Holy Spirit.

What do you think is the direct result of being baptized by the Spirit, i.e. what is the practical result in, say, the life of a pastor or missionary?

If we look in Acts, we see that the disciples were transformed by the outpouring of the Spirit.

1. They became more bold

2. They were empowered to preach in such a way that multitudes were saved.
3. They were unafraid to face opposition.
4. They devoted themselves to the work of God.
5. There was much joy in the churches.
6. Commitment to each other was strong.
7. Meetings happened daily.
8. There was powerful prayer with dramatic answers.

Their very characters were changed and the apostles we read about in Acts seem very different from the timid, argumentative, selfish disciples of the gospels. Someone like Paul was totally transformed by his experience of the Spirit.

Some or all of those results should be expected in the life of a believer filled with the Spirit. In writing to the Galatians, Paul asks, “Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:3—see my sermon on this passage.

The Spirit-filled person is conscious of another power within them. While we still work hard, that work is energized by another. The well-oiled heart makes many of life’s problems seem somehow less difficult to face. Knowing the smile of God on us should give us confidence and assurance to do what he has called us to do.

The biggest change will hopefully be an end to persistent doubts and questionings about our own salvation. God pours out his spirit into our hearts as a foretaste of heaven, and to enable us to firmly understand that we are on our way there. The Spirit truly is a deposit that guarantees our inheritance (see Ephesians 1).

I suppose the difference is between strenuously pedaling a bicycle up a hill, and when over the brow of the hill, you begin to coast on the way down. It is certainly not wrong to pedal at this point, but doing so makes the ride even more exhilarating as you are no longer merely trying to get the bicycle going with your own effort, but are instead working with the mighty force of gravity!

But lest you think that us charismatics always live in the good of this experience, the answer is we do not. Even as I write this, I am convicted of my own need to go back to the Spirit for more power and more filling. I, too, have a tendency to try and live the Christian life in my own strength alone rather than relying on the Spirit’s enabling.

The following notes are based on a sermon I preached yesterday at Jubilee Church, London. It draws to a close our series on Ephesians. You can download the mp3 or listen right here:

“Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.” (Ephesians 6:10-20)

During World War II, if you lived in London you were in a war. You could try and deny it. You could pretend it wasn’t happening. But to do so you would be a fool. Every air raid siren, every mad scramble to the shelters, every destroyed home would remind you—the enemy was REAL and he was coming to get you.

Some people today act like the world is at peace. It is not. We all face a danger more deadly than air raids or suicide bombers. There is an enemy who is at work to destroy the world. You and I were born onto a battlefield, and we will live all our lives and then die on a battlefield.

The devil has many schemes. Today we will look at some of the main ones. First, he has two over-arching strategies.

1. He loves people to become fascinated with him. It was his pride that made him evil. He wants the attention and praise that is due God. Every time someone visits a medium or reads a horoscope, he has succeeded in turning someone from trusting God for their future. We see a rise in all kinds of strange spirituality because people are looking for a power encounter. Sadly an experience of power is all too often not available in the church—which is the one place where it should be seen! Meditation which empties the mind, hypnotism, witchcraft, and many other similar things all come from the devil, and the Christian has no business playing with them.

   Even within the church the devil uses this strategy. There are those who spend much time praying against the “spiritual forces in power in the air” which they say are over an area, forgetting that Jesus is Lord and has already defeated the evil powers! Or they blame the devil for every cold that comes their way—we live in a fallen world; let’s not give the devil too much credit. But in reacting to this ploy of the devil of drawing attention to himself, too often we fall into the opposite error.

2. The devil loves to make people ignorant of him and his schemes. In the sophisticated West we easily forget him. He is happy for us to do so. Dressing himself up as the god of Mammon, we fall in line and worship him more dutifully than the so-called “ignorant, and uncivilized” people who worship spirits. “More, more, more,” says Mammon. Just a bit more. Feed your flesh. Feed the hunger I am causing. You don’t need God, you need ME. More, more, more. Just a bit more. Then you will be happy. Last year’s mobile phone? That’s no good now—what you need is the latest … the best … your provider will even upgrade you for free if you sign up for another year’s service!!

“Not ignorant of his schemes.” 2 Corinthians 2:11 NIV.

He is often disguised.

“A thorough knowledge of the enemy and a healthy respect for his prowess are a necessary preliminary to victory in war. Similarly, if we underestimate our spiritual enemy, we shall see no need for God’s armour, we shall go out to the battle unarmed, with no weapons but our own puny strength, and we shall be quickly and ignominiously defeated.”

Stott, J. R. W. (1979, 1980). God’s New Society: The Message of Ephesians (263). Downers Grove, IL: InterVarsity Press.

Story of Jewish exorcists in Ephesus (from Acts). Need to be properly prepared!!! The burning of the occult books was also in Ephesus. So the readers were well aware of the role of the devil.

Don’t underestimate Satan and his demonic powers!

Our enemy is powerful—“the cosmic powers …”

Our enemy is wicked—“spiritual forces of evil.”

Our enemy is crafty—“the schemes of the devil.”

In this passage we see the antedote to some of the devil’s schemes. Lying behind Paul’s description of our fight and the armour we are to use are the ways in which the devil most likes to attack.

1. First, the devil encourages us to substitute ourselves for God. In Genesis it is the devil who tells Eve, “You will be like God” (Genesis 3:4). Of course, his real goal is not that we become lord, but rather that we end up worshipping him. Like he said to Jesus, he tells us he can make us lord if we just bow the knee to him. 1 Samuel 15:23: “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry” (KJV). Our response to this is simple—NO, we will be strong IN THE LORD, not in ourselves! James 4:7: “Submit yourselves therefore to God. Resist the devil, and he will flee from you.” Do you realize that pride is demonic? We should flee from it as much as we flee from devil worship.

2. The devil loves to distract us by making us think people are the real enemy. But “OUR ENEMY IS NOT FLESH AND BLOOD.” He would even be happy if our focus was on opposing his servants. Behind every enemy of the gospel lies a far more deadly enemy—Satan. Our war is with him. Everyone else is just a casualty of war, enscripted by the evil master. When we meet someone who serves the devil we should still hold out the hand of Christian love to that person and aim to win them over! “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). We are not to be like that! We are not looking for someone to devour and criticize and prove wrong! He is the accuser of the brothers (Revelation 12:10). He sows disunity and bitterness between us. He loves to destroy relationships, especially marriages. Every time we give in to the temptation to be nasty to someone, we give the devil a foothold (Ephesians 4:27).
3. The devil teaches us to lie. He lied to Eve. “You will not surely die” (Genesis 3:4). Lies can be flagrant or they can be subtle. They are all of the devil. Jesus had the following very strong words to say of some Jews of his day: “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. But because I tell the truth, you do not believe me” (John 8:44-45). Every “white lie” is inspired from the pit of hell. It’s demonic. Every bit as much so as sorcery or devil worship! It is interesting then to see what the first piece of armour Paul mentions is—the belt of TRUTH. How do we primarily fight the enemy? By replacing his strategies and tools with the opposite. We fight a lie with the truth.
4. The devil teaches us to substitute our own righteousness for that of God’s. There are a lot of theological arguments these days about the basic Christian doctrine of us having received from God an alien righteousness with which to cover ourselves and by which we can be justified. The picture here of a breastplate of righteousness expresses the image wonderfully. We are now clothed in the righteousness of God. It is expressed here as part of the armour because to inspire doubt in this righteousness is, of course, one of the devil’s main schemes. We don’t tend to think of doctrine as a demonic battleground, but it is. We don’t tend to think of doctrinal error as coming from Satan, but it does.Let’s see how Paul responded to the Galatians, who had slipped away from grace into legalism:
   

   “O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith—just as Abraham ‘believed God, and it was counted to him as righteousness’?” (Galatians 3:1-6)

   BEWITCHMENT. That’s a strong, demonic word. Because this is one of the devil’s KEY strategies. If he can persuade us to throw away our confidence in Jesus and substitute confidence in our own righteousness, he has won. For if we lose this, we lose the gospel. Never forget the enemy’s role in leading the church astray doctrinally. How do we fight it? By cherishing doctrine and living in the good of it!

5. The devil prevents evangelism and the reception of truth. “Feet fitted …” 2 Corinthians 4:4: “… the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.” We fail to recognize this work of the enemy. When we share the gospel and some one fails to respond, we give up. We think “we did it wrong” or “they just aren’t interested.” Then we become disheartened and are no longer ready to share the gospel. This is warfare beloved! We have to understand and recognize that rejection of the gospel is demonic. It is inspired by the enemy. So how do we fight this? We fight it by being ready to share the gospel!
6. The devil breeds passivity in us. There is another strategy we can discern here—the opposite of readiness is passivity. Adam was there in the Garden and did nothing. He said nothing. He sat by and watched his wife fall. That was surely as demonically inspired as Eve’s active sin. This one is especially for the men among us, but it is also for each of us. Spending our entire lives sitting on the sofa flicking TV channels while we let the world quite literally go to hell is inexcusable. If the devil can inspire us to just sit back and do nothing he has won. This is particularly true in evangelism, but it is true in all of life. Have you ever thought that the raging desire in your heart to “just rest”—that longing to spend your life in leisure, might actually be demonically inspired? Of course, God invented rest and we need to rest! But to allow rest and passivity to rule in our hearts is to cede defeat to the enemy! This one is there throughout this passage—“stand,” “be strong,” “be ready,” “wrestle,” “stand firm,” etc….
7. The devil breeds doubt, fear, and mistrust. This is the opposite of faith. “Did God really say?” said the serpent to Eve. “God has withheld something good from you,” or “Will he really act on your behalf?” We, of course, fight this by determining to trust in God and not think he is a liar. That is my definition of faith: Not accusing God of being a liar! Growing in our confidence in God’s love, power, and goodness really is a shield of faith that protects us.
8. The devil plays tricks with our minds. Thinking about salvation protects our minds. “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Corinthians 10:4-5).
9. The devil misinterprets God’s Word. He adds to it (“touch it and we will die”); he twists it (“every tree,” when God banned only one). Our offensive weapon is the Bible! Satan used the Scriptures to tempt Jesus. Beware of any preacher or book which tells you a complicated story of why a verse doesn’t really mean what it seems to simply mean. This is one of the devil’s favorite tricks. It means that even in our study of God’s Word and the writings about it we must be aware of the devil’s schemes. Remember the danger of pride in our learning. “’Knowledge’ puffs up, but love builds up” (1 Corinthians 7:1).
10. The devil distracts us from prayer. This is why Paul urges us to pray here.

So how do we fight the devil?

• We fight him by using the opposite strategies.
• We fight him with the Word of God.
• We fight him in prayer.

In closing . . .

Which side are you on? We need to be wholehearted one way or the other. If the devil is God, why not serve him fully? If God is God, why not sign up as his soldier?

As we continue looking at John Piper’s book we have now reached page 200 and following. I want to highlight Piper’s attitude to the law. What, according to Piper, is the purpose of the law?

“The reason the law is not against the promise is precisely that it was designed not to give life but to hold under sin and lead to Christ who gives life. Paul says that if the law had given life, then it would have been against the promise. It would have short-circuited the purpose of the promise to make Christ the basis of life and righteousness. . . .

[Piper then addresses Galatians 5:6, arguing that this verse] tells what kind of faith avails justification. Therefore, love as an expression of faith is not the instrument of justification—it does not unite us to Christ who is our perfection. Only faith does. But this faith is the kind of faith that inevitably gives rise to love.”

[He continues stating that 1 Timothy 1 shows us that] to use the law lawfully (v. 8) is to understand that it is designed to lead people to the gospel of Christ and to indict what is not in accord with the gospel. In this way, the lawful use of the law leads to the transformation of the heart through “sincere faith” (v. 5) and thus leads to love, which is in turn the aim of Paul’s preaching (v. 5) and the fulfilling of the law (Romans 13:8). The key defining criterion of the life-change that Paul is pursuing is whether it is “in accordance with the gospel of the glory of the blessed God” (v. 11). Using the law lawfully means using it to convict people of living out of accordance with the gospel. . . .

We bear fruit for God (love) by being joined through faith to Jesus, not through the law. That is what the law was ultimately designed to show.”

Last Sunday, my dear friend and leader, Tope preached the following sermon at Jubilee Church, London. This was the begining of a series whereby we intend to preach through the letter.

Many people say that Romans and Galatians prompted the Reformation. I think it is true to say that it is the book of Ephesians that prompted what some people are calling the “second reformation.” Certainly it is foundational to what I believe as a reformed charismatic.

In this sermon, Tope focused on predestination. He did not cover the subject of being sealed with the Spirit as he did that midweek with the church instead. If you do want to read more about that crucial part of chapter one, I have written extensively about it in posts tagged “The Baptism with The Holy Spirit.”

If you want to listen along to the whole series, you can subscribe using iTunes. You can also download the audio, or listen to it right here:

Last year I intereviewed Wayne Grudem, the leading systematic theologian of our day — at least in terms of readership of his Systematic Theology. He spoke about changing his mind about baptism from a position that it is fine for a church to have a compromise position about it. You can read what he had to say here. Justin Taylor now reports that the relevant section in Grudem’s book has been rewritten for a new reprint. Justin has the whole new section on his blog, but here is an extract:

But the most serious difficulty arises when people begin to think about what such a “compromise position” implies about the views of baptism held by the people who go along with this compromise. For people who hold to infant baptism, they have to be able to say that it is acceptable for believing parents not to baptize their infant children. But according to a paedobaptist view, this seems close to saying that it is acceptable for these parents to disobey a command of Scripture regarding the responsibility of parents to baptize their children. How can they really say this?

On the other side, those who hold to believer’s baptism (as I do) would have to be willing to admit into church membership people who have been baptized as infants, and who did not make a personal profession of faith at the time they were baptized. But from a believer’s baptism position, genuine baptism has to follow a personal profession of faith. So how can believer’s baptism advocates in good conscience say that infant baptism is also a valid form of baptism? That contradicts what they believe about the essential nature of baptism – that it is an outward sign of an inward spiritual change, so that the apostle Paul could say, “As many of you as were baptized into Christ have put on Christ” (Galatians 3:27).

For someone who holds to believer’s baptism, admitting to church membership someone who has not been baptized upon profession of faith, and telling the person that he or she never has to be baptized as a believer, is really giving up one’s view on the proper nature of baptism. It is saying that infant baptism really is valid baptism! But then how could anyone who holds to this position tell anyone who had been baptized as an infant that he or she still needed to be baptized as a believer? This difficulty makes me think that some kind of “compromise” position on baptism is not very likely to be adopted by denominational groups in the future.

However, we should still be thankful that believers who differ on the issue of baptism can have wonderful fellowship with one another across denominational lines, and can have respect for each other’s sincerely held views.

I received the following two articles from the communications director of the UCCF, and they have been kind enough to give me permission to republish them here. The first article is by J. I. Packer, and the second one is by Richard Cunningham, and were originally published in a UCCF magazine.

Penal Substitution Revisited
J. I. Packer
Throughout my 63 years as an evangelical believer, the penal substitutionary understanding of the cross of Christ has been a flashpoint of controversy and division among Protestants. It was so before my time, in the bitter parting of ways between conservative and liberal evangelicals in the Church of England, and between the Inter-Varsity Fellowship (now UCCF) and SCM in the student world. It remains so, as liberalism keeps reinventing itself and luring evangelicals away from their heritage. Since one’s belief about the atonement is bound up with one’s belief about the character of God, the terms of the gospel and the Christian’s inner life, the intensity of the debate is understandable. If one view is right, others are more or less wrong, and the definition of Christianity itself comes to be at stake.

An evangelical theologian, dying, cabled a colleague: ‘I am so thankful for the active obedience (righteousness) of Christ. No hope without it.’ As I grow old, I want to tell everyone who will listen: ‘I am so thankful for the penal substitutionary death of Christ. No hope without it.’ That is where I come from now as I attempt this brief vindication of the best part of the best news that the world has ever heard.

It is impossible to focus the atonement properly until the biblical mode of Trinitarian and incarnational thought about Jesus Christ is embraced. The Trinitarian principle is that the three distinct persons within the divine unity, the Father, Son, and Holy Spirit, always work inseparably together, as in creation, so in providence and in every aspect of the work of redemption. The incarnational principle is that when the Son took to himself all the powers and capacities for experience that belong to human nature, and began to live through his human body, mind, and identity, his sense of being the Father’s Son was unaffected, and he knew and did his Father’s will, aided by the Spirit, at all times. It was with his own will and his own love mirroring the Father’s, therefore, that he took the place of human sinners exposed to divine judgment and laid down his life as a sacrifice for them, entering fully into the state and experience of death that was due to them. Then he rose from death to reign by the Father’s appointment in the kingdom of God. From his throne he sent the Spirit to induce faith in himself and in the saving work he had done, to communicate forgiveness and pardon, justification and adoption, to the penitent, and to unite all believers to himself to share his risen life in foretaste of the full life of heaven that is to come. Since all this was planned by the holy Three in their eternal solidarity of mutual love, and since the Father’s central purpose in it all was and is to glorify and exalt the Son as Saviour and Head of a new humanity, smartypants notions like “divine child abuse”, as a comment on the cross, are supremely silly, and as irrelevant and wrong as they could possibly be.

As in all the Creator’s interacting with the created order, there is here an element of transcendent mystery, comparable to fog in the distance hanging around a landscape, which the rising sun has effectively cleared for our view. What is stated above is clearly revealed in God’s own witness to himself in the Bible, and so must be given the status of non-negotiable fact.

Again, the atonement cannot be focused properly where the biblical view of God’s justice as one facet of his holiness, and of human willfulness as the root of our racial, communal and personal sinfulness and guilt, is not grasped. Justice, as Aristotle said long ago, is essentially giving everyone their due, and whatever more God’s justice (righteousness) means in the Bible, it certainly starts here, with retribution for wrongdoing. We see this as early as Genesis 3, and as late as Revelation 22:18-19, and consistently in-between. God’s mercy to guilty sinners is framed by his holy hostility (wrath) against their sins.

Human nature is radically twisted into an instinctive yet deliberate and ineradicable habit of God-defying or God-denying self-service, so that God’s requirement of perfect love to himself and others is permanently beyond our reach, and falling short of God’s standard marks our lives every day. What is due to us from God is condemnation and rejection.

The built-in function of the human mind that we call conscience tells everyone, uncomfortably, that when we have misbehaved we ought to suffer for it, and to that extent conscience is truly the voice of God.

Both Testaments, then, confirm that judicial retribution from God awaits those whose sins are not covered by a substitutionary sacrifice: in the Old Testament, the sacrifice of an animal; in the New Testament, the sacrifice of Christ. He, the holy Son of God in sinless human flesh, has endured what Calvin called ‘the pains of a condemned and lost person’ so that we, trusting him as our Saviour and Lord, might receive pardon for the past and a new life in him and with him for the present and future. Tellingly, Paul, having announced ‘the redemption that is in Christ Jesus, whom God put forward as a propitiation (i.e. wrath-quencher) by his blood, to be received by faith’, goes on to say: ‘This was . . . to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus’ (Romans 3:2-26, my emphasis). Just justification — justified justification — through the doing of justice in penal substitution, is integral to the message of the gospel.

Penal substitution, therefore, will not be focused properly till it is recognized that God’s redemptive love must not be conceived — misconceived, rather — as somehow triumphing and displacing God’s retributive justice, as if the Creator-Judge simply decided to let bygones be bygones. The measure of God’s holy love for us is that ‘while we were still sinners, Christ died for us’ and that ‘he . . . did not spare his own Son but gave him up for us all’ (Romans 5:8, 8:32). Evidently there was no alternative to paying that price if we were to be saved, so the Son, at the Father’s behest ‘through the eternal Spirit’ (Hebrews 9:14), paid it. Thus God ‘set aside . . . the record of debt that stood against us . . . nailing it to the cross’ (Colossians 2:14). Had we been among the watchers at Calvary, we should have seen, nailed to the cross, Pilate’s notice of Jesus’ alleged crime. But if, by faith, we look back to Calvary from where we now are, what we see is the list of our own unpaid debts of obedience to God, for which Christ paid the penalty in our place. Paul, having himself learned to do this, testified: ‘the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me’ (Galatians 2:20).

This text starts to show us how faith in Christ our penal substitute should be shaping our lives today; which will be my final point for reflection. Thirty years ago I wrote an analysis of insights basic to personal religion that faith in Christ as one’s penal substitute yields. Since I cannot improve on it, I cite it as it stands.

1. God, in Denney’s phrase, ‘condones nothing’, but judges all sin as it deserves, which Scripture affirms, and my conscience confirms, to be right.

2. My sins merit ultimate penal suffering and rejection from God’s presence (conscience also affirms this), and nothing I do can blot them out.
3. The penalty due to me for my sins, whatever it was, was paid for me by Jesus Christ, the Son of God, in his death on the cross.
4. Because this is so, I through faith in him am made ‘the righteousness of God in him’, i.e. I am justified; pardon, acceptance and sonship (to God) become mine.
5. Christ’s death for me is my sole ground of hope before God. ‘If he fulfilled not justice, I must; if he underwent not wrath, I must to eternity’ (John Owen).
6. My faith in Christ is God’s own gift to me, given in virtue of Christ’s death for me: i.e. the cross procured it.
7. Christ’s death for me guarantees my preservation to glory.
8. Christ’s death for me is the measure and pledge of the love of the Father and Son to me.
9. Christ’s death for me calls and constrains me to trust, to worship, to love and to serve.

(Cited from Tyndale Bulletin 25, 1974, pp. 42-43)

A lawyer, having completed his argument, may declare that here he rests his case. I, having surveyed the penal substitutionary sacrifice of Christ afresh, now reaffirm that here I rest my hope. So, I believe, will all truly faithful believers.

In recent years, great strides in biblical theology and contemporary canonical exegesis have brought new precision to our grasp of the Bible’s overall story of how God’s plan to bless Israel, and through Israel the world, came to its climax in and through Christ. But I do not see how it can be denied that each New Testament book, whatever other job it may be doing, has in view, one way or another, Luther’s primary question: ‘How may a weak, perverse and guilty sinner find a gracious God?’; nor can it be denied that real Christianity only really starts when that discovery is made. And to the extent that modern developments, by filling our horizon with the great meta-narrative, distract us from pursuing Luther’s question in personal terms, they hinder as well as help in our appreciation of the gospel.

The Church is and will always be at its healthiest when every Christian can line up with every other Christian to sing P. P. Bliss’s simple words, which really say it all:

Bearing shame and scoffing rude
In my place condemned he stood,
Sealed my pardon with his blood
Hallelujah! What a Saviour!

EXPLANATORY NOTE
Following the unilateral termination of the Word Alive Partnership by Spring Harvest (over the issues of Steve Chalke’s denial of Penal Substitution and his resulting status as a non-speaker at Word Alive) UCCF and Keswick Ministries have formed a new partnership (chaired by Hugh Palmer) to deliver New Word Alive (an all age event) at PW next year with Don Carson, John Piper and Terry Virgo as the main speakers. In the light of this we have asked our Director, Richard Cunningham, to comment on the significance of this doctrine and the stand UCCF has taken on it.

The issue of Penal Substitutionary Atonement (PSA) can leave some Christians scratching their head wondering whether it is really worth falling out over such a nuanced, forensic-sounding doctrine. The reality (which Jim Packer draws out so magnificently . . . ) is that the Gospel itself is at stake.

PROBLEM FOR GOD
Would God be good if he was merely pained, disappointed, and hurt by our sin? If God is not filled with wrath (a settled righteous indignation) at human sin, how can he also be good, holy, and just?

“Standing with my boots deep in the reeking muck of a Rwandan mass grave where thousands of innocent people have been horribly slaughtered, I have no words, no meaning, no life, no hope—if there is not a God of history and time who is absolutely furious, absolutely burning with anger towards those who took it in their own hands to commit such acts.”

Gary Haugen (Former Director of the United Nations genocide investigation in Rwanda)

God’s primary business is not to dispense forgiveness on fallen human creatures, but to be true to his own Just and Holy character; to demonstrate the righteousness of his sovereign reign and so bring glory and honour to himself. Forgiveness only becomes possible if God in Christ is punished for our sin and thus manages to satisfy (propitiate) God’s wrath towards human wickedness.

PROBLEM FOR US
The unity that we enjoy as confessional evangelicals around the core Evangelical distinctives (such as PSA) is extremely precious. UCCF’s Doctrinal Basis is a wonderful unity document. For we are to be as exclusive as it demands (on the atonement for instance) and to be as inclusive as it allows. The temptation for Classical Evangelicals in such times is to get this the wrong way round and to maximise exclusiveness and minimise inclusiveness. This easily leads us to make too much of our tribal (that is cultural and stylistic) distinctives. Most (though not all) of the differences between confessional evangelicals (be they Anglican or NonConformist, Charismatic or non-Charismatic) are down to vocabulary, style, and culture. By contrast the differences between confessional Evangelicals and pragmatic/liberal Evangelicals (regardless of their other tribal loyalties—NonConformist, Charismatic, etc.) will, in time, become substantive, doctrinal, and (necessarily) ethical. If I do not hold firm to the doctrine of Penal Substitutionary Atonement, what will be the pastoral and ethical implications for my Christian faith?

LICENTIOUSNESS
On the one hand I might conclude that God has wonderfully and mysteriously expiated my sin. But I will wonder how a holy and just God can merely pronounce sin ‘forgiven’ since without the shedding of blood (a violent death) there is no forgiveness of sin (Hebrews 9:22). I may end up concluding that sin is not such a big deal to God and neither should it be for me.

LEGALISM
Alternatively, a denial of PSA will leave me with no assurance that God in Christ has taken my sin, and in exchange has imputed to me Christ’s righteousness. Consequently I will become unsure of my status before God and will do all I can to please him and merit his forgiveness. Liberalism invariably presents itself as balanced, attractive, and relevant. In reality it is death! For it will inevitably lead to either licentiousness or legalism. By contrast Confessional Evangelicalism leads us to a Grace-centred and Grace-motivated gospel:

How much more, then will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (Hebrews 9:14)

I find it comforting to remind myself that this is not a new issue for the church. Richard Niebuhr makes the following comment on C19 liberalism:

A God without wrath brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross.

A PROBLEM SOLVED
But now (Christ) has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. (Hebrews 9:26)

The writer to the Hebrews contrasts the unfinished work of the OT priest (who is forever standing and sacrificing) with the finished work of Christ (who is now seated and waiting for his enemies to be made his footstool.) Hebrews 10:11-14

This is why Christ cried out, “It is finished.” (John 19:30). Not “I am finished.” No, this was a cry of triumph. “Finished” (teleo) is the word you would use having paid the last installment of the mortgage or a student would use it having sat their last exam. IT IS FINISHED! Nothing more to pay, nothing more to do—Finished!

NEW WORD ALIVE
By God’s grace the New Word Alive will get the exclusive/inclusive balance right. It will not be culturally narrow, emotionally clenched, or mean spirited anymore than it will be doctrinally liberal and ‘Open Evangelical’. As soon as I informed Don Carson, John Piper, and Terry Virgo (respectively) about our situation with Word Alive they instinctively recognised that this was a key moment for British Evangelicalism and made space in their over-busy diaries to be with us. We would be thrilled if you and a group from your church came to join us for this significant event as together we seek to serve the church and reach the world with the glorious gospel.

Sometimes we get so caught up in our doctrine of the cross that we forget the ULTIMATE PURPOSE FOR WHICH CHRIST DIED AND WAS RISEN. It was, in fact, not first and foremost for us, rather it was for Him. It was—like everything God does—for the sake of His own name and His own glory. He died and rose again so that one day everyone would acknowledge His supremacy and His right to rule over the entire universe. The following Scriptures will help us to lift our gaze from the mundane and be filled with the vision of this glorious victorious resurrected Jesus.

• “ . . . he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:8-11)

• “ . . . according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” (Ephesians 1:9-10)
• “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” (1 Corinthians 15:27-28)

The GOAL OF THE CROSS AND THE RESURRECTION FOR US was that we would be changed, and that we would come to know Him—a knowledge we will know fully on that day, but which is given to us in part now through the Holy Spirit.

• “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness.” (1 Peter 2:24).

• “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” (Galatians 3:13-14)
• “ . . . that I may know him” (Philippians 3:10)

It was a real delight to have the opportunity to spend some time with the leader of the family of churches I am a part of when Terry Virgo came to preach at the church I attend. He was kind enough to sit with me for what was a very interesting and open interview.

Terry is perhaps not as well known to my American readers as he ought to be. He is , however, widely perceived among Christians of different backgrounds as something of an elder statesman in the UK church. Together with John Piper and Don Carson he will be a key speaker at next Easters New Word Alive conference.

Having founded a reformed charismatic family of churches in the 1970′s, called Newfrontiers, there are few with a wider breadth of experience in church leadership than Terry. Newfrontiers has a lot of similarities with Sovereign Grace Ministries which is headed by Terry’s long-time friend C.J. Mahaney.

Incidentally, it is not too late for you to sign up for this years Newfrontiers conference Together On A Mssioin which will take place in Brighton, UK from 10th-13th July 2007.

Terry Virgo is a man on a mission, and this interview will give us insight into how he is feeling about the church in general and Newfrontiers in particular at the moment.

Thanks for joining us Terry, Please can you start by telling us a bit about yourself and your ministry?

I am married to Wendy and we have five grown up children. I live in Brighton where I was born. I lived away from Brighton for 14 years but have been back for 25 years. I am one of the elders of the Church of Christ The King and also lead the Newfrontiers family of churches. Newfrontiers is now in five continents and is made up of 500 churches. There are now a number of teams of leaders that serve those churches.

Well, that sounds really busy, Terry. I understand that on top of all that you have recently added to your responsibilities a blog and personal website. Can you tell me how that came about?

I travel a lot and keep hearing about blogs wherever in the world I am. I was in America recently and discovered that people had already got some of my material from my church website but were asking about other material. It made me feel that perhaps I should have a site on the internet for my thoughts and teaching. I had no feel for blogging at all, but as time has gone on it has grown with me that I should do it. The more I think about it the more motivated I am to do so. It also gives people a chance to see my diary and pray for my trips.

Talking of your future diary, I notice that you will be speaking for the UCCF and Keswick next spring at the New Word Alive conference in North Wales. How did that arise?

I was first invited to speak at the UCCF forum two years ago, which was out of the blue to me. I had already become an advisor to them prior to this. When I went to Forum we had an exceptionally good time. I was impressed by the responsiveness to God’s word by the student leaders listening to my preaching on Romans. Afterwards, I was told that the mp3 downloads of the preaching were very popular. Then, when they felt they were going to do a separate conference in 2008 they wanted to get me involved. They know that I embrace a reformed theology and have a high view of Scripture.

How do you feel about the wider evangelical scene at the moment?

Well to be honest, I am not very encouraged by the Evangelical situation in England. Although recent years have seen more harmony across the various denominations, my heart aches to see the gospel having more impact in the nation. Where are people of weight coming together? There are a lot of encouraging things happening in the States, however. There is a whole group of people, including John Piper, Wayne Grudem, Mark Dever, C. J. Mahaney, Mark Driscoll and others. They all love the Word and have found each other as friends. I am encouraged to see Driscoll’s evangelistic impact in seeing many saved.

The Together for the Gospel initiative is fascinating. There is an energy among people who hold the scriptures dear and are trying to work it out. I fear that in England there is no equivalent group coming together in friendship and influence in a similar vein.

At the same time we have to work with where we are. I feel a sense of commissioning to gather some Christian leaders together, and am beginning to do so. I am praying about throwing a wider net to include more from reformed backgrounds. I am looking for men of the Bible who are men of goodwill to see what would happen. It has to be on a relational basis. I am not just looking at those who ‘ought’ to be there. It seems to me that the key is to bring together people who really care.

I would love to see a rallying point that was not just charismatic but for those who value the Word. I do feel God has given me a desire to have fellowship with leaders beyond Newfrontiers. We love the Word and want to see the Cross upheld as do others. I would love to see some kind of bridging of the Together for the Gospel type of movement in the UK.

It’s encouraging to hear you speaking of meeting with other leaders from different church groupings. Which groups do you feel that you have learnt most from?

It is very important for me and the other guys I work with to rub shoulders with those outside our circles – both theologically for sharpening and also for spiritual breakthroughs. As an example, we met with a leader from a family of churches in Thailand who had seen success in church planting we had never dreamed of. As a result we experienced a surge of church planting.

We have also been shaped by our exposure over several decades to CJ Mahaney. He is a huge influence on me in his purity of soul and his zeal for God . He is a real delight and hugely provocative. Dudley and Tyrone Daniels and their group of churches are also currently stirring and provoking us.

Over the years there have been others that have similarly taught us things and, I am sure that there are more groups we can learn from if only we got to know them more.

You mention learning from others. What about what we can all learn from you? What do you feel your life message is that you can share with others in the wider church?

To recover New Testament church life is a real passion for me. That has to do with both the message and also its expression through the local church. The gospel is often lost through legalism or through sentimental ideas of what it is. Sometimes, there is a failure to grasp the overview of the Bible from Abraham through David to Jesus. The message of the Bible is that we, who are in Christ are the people of God and are the fulfilment of the promises to Abraham and his seed (Galatians 3:16).

Today, many Christians still live secular lives, attend church but have a privatized religion and a ‘personal savior’ instead of being captivated by the fact that we are God’s people and are therefore at the centre of world history. Some people focus their attention on secular Israel and fail to understand that those who have embraced Israel’s Messiah are the people of God, as Paul argues in Philippians 3:3.

What thrills me is a local church full of individuals celebrating the triumph of grace, knowing what it is to be a son of God, full of the Holy Spirit, enjoying personal fellowship with God in an intimate way and also reveling in a huge picture of our world mission to glorify Jesus among the nations, and the vast place of the Church in world history. That vision is both intimately personal and massively broad — both things thrill me.

To be continued…

Many people criticize Penal Subsitutionary Atonement on the basis that it makes justification into a legal fiction. I suppose such a criticism might be valid if a simplistic explanation of PSA was all that happened because of the cross. We have already seen that is not the case. But, more than that we must not think that nothing actually happens to us at conversion. No, we are united with Christ and a real change happens to us — we are born again. This rebirth is explictly linked to the resurrection. Justification is no mere legal fiction, for when God declares something to be the case, He also causes it to become the case. We need to be united with Christ in his death and resurrection. It is only as we become added to Christ that the benefits of His death and resurrection are applied to us.

• “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.” (Ephesians 2:8)

• “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2:19-20)
• “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.” (Romans 6:5)
• “if anyone is in Christ, he is a new creation.” (2 Corinthians 5:17)
• “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1)
• “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit …and there were added that day about three thousand souls.” (Acts 2:38-39)

UPDATE - I have commented on criticism this post has received in a post entitled “Who is preaching another gospel?“

The history of the Church is quite simply the history of unlikely heroes who God raises up to meet the challenges of the hour. It was a great delight for me to recently spend some time with two such heroes—Dr. Andrew Sach and Dr. Steve Jeffery. They are both Anglican ordinands studying at Oak Hill Theological Seminary and yet, together with their new Principal-Elect, Dr. Mike Ovey, they have written a book that is shaking the evangelical world.

As we sat and ate mushroom soup in a very ordinary flat, I couldn’t help but give thanks to an extraordinary God who uses ordinary people for His purposes.

Pierced For Our Transgressions is a substantial theological book, yet it outsold its first print-run in just a few days. It has also had the longest list of endorsements of any recent evangelical book. When I spoke with Andrew and Steve, it had not been long since N. T. Wright had issued his strong rejection of their work as “profoundly unbiblical.”

I asked the two of them how they felt about Wright’s rejection of their work and the acclaim it had received from others. They both exuded the quiet, unconcerned response of those who know they have been commissioned by God. Yes, they had expected opposition, but no, they hadn’t realised it would come from N. T. Wright. As far as the long list of endorsements is concerned, this was to them not so much a reflection on the quality of the book itself as on the absolute importance of the topic to such a broad sweep of evangelical leaders. This is what Andrew said:

“We’ve been teased a bit about the length of the endorsements list! And some people have misunderstood it, thinking that it’s there just as a marketing ploy, or as evidence that we are very insecure! But those pages and pages of names at the start of Pierced for Our Transgressions are not there primarily because everyone loves the book. They are there because those people believe that penal substitution is of critical importance, and they fear that the Church will lose the Gospel if it is abandoned. The fact that such a range of people is represented—bishops, seminary professors, church leaders, songwriters, charismatic and non-charismatic, Baptist and Presbyterian, British, American, African, Australian—is testimony to the consensus that exists: penal substitution is fundamental …

On another level, the endorsements do help with our insecurities! We’re not Old Testament specialists, and so to have top-rate scholars like T. D. Alexander or Tremper Longman III say “They got that right!” is a huge comfort. The same goes for the likes of Don Carson or Peter O’Brien on the New Testament. We’re humbled and surprised by the calibre of people who have backed us, to be honest, but if that strengthens the credibility of our work, especially in the face of opposition like that we’re getting from N. T. Wright, then we’re thankful.”

Their sense of commissioning by God was so palpable that it was no great surprise to hear from them a very similar story to what I had heard from Liam Goligher about the origins of his book on the atonement.

Andrew’s involvement in the current atonement controversy began at Spring Harvest Word Alive in 2004, when Steve Chalke’s book, The Lost Message of Jesus, first hit the shelves. One of his friends in their chalet read out the now infamous portion which speaks of penal substitution as “cosmic child abuse,” and Andrew realised that some kind of response was needed. A couple of weeks later he teamed up with his tutor, Mike, to write a review of the book for the newspaper Evangelicals Now.

Later that year, the Evangelical Alliance hosted a public debate in response to the furore caused by The Lost Message. During the debate, a friend leaned over to Steve and simply asked, “Where is the book that responds to this?” To Steve this came as a challenge that wouldn’t leave his mind. Whilst there were plenty of books that taught penal substitution—John Stott’s classic, The Cross of Christ, for example—they did not deal with recent objections. Steve felt an unshakable conviction that he should do something—he put it down to “providence.” At this point we had a good laugh about how what he had called providence I might well have called prophecy.

Before long Steve had Andrew and Mike on board and the book was born. A publishing contract with IVP UK was obtained, and the American rights have now been taken up by Crossway (rather than American IVP, who have recently published material opposed to penal substitution). Andrew and Steve spoke glowingly of the joy writers experience when they have a publisher behind their book who really cares about the message and not just the profit margin. They were eager to thank the team at IVP UK that helped them so much.

The style of the book is a little different from many previous theological works. They have revived an old model of doing theology which states your position and then interacts with every possible objection to it. At times it almost reads like blogging. I think a book like this serves us well in the age of the online conversation. Interaction and discussion can only help to bring clarity, and ultimately strengthens us theologically. Whilst the writers cannot possibly anticipate every objection, certainly the major ones are highlighted and addressed.

Andrew and Steve are two charming, gentle men who are, however, clearly passionate about our view of the cross. We spent some time discussing the implications of recent events in the evangelical scene—especially in the UK. We all agreed that a reconfiguration of the evangelical culture seems inevitable. Old alliances have broken, and new ones will be forged. Suddenly the old dividing lines do not seem to be as important as what is quite definitely the most important issue facing evangelicalism today. Andrew said:

“We were worried that things could split along charismatic versus conservative lines. Prominent critics of penal substitution, such as Steve Chalke in the UK and Brian McLaren in the States, have most influence in charismatic circles, whereas Steve, Mike, and I—and Liam Goligher for that matter—would probably be identified as “conservatives.” The fact is, though, that there are many charismatic brothers who stand exactly where we are. Mike Pilavachi of Soul Survivor has identified himself as an ally; Greg Haslam from Westminster Chapel has written a passionate article supporting penal substitution for Christianity magazine; New Frontiers are with us, and many in New Wine.

In the States they have this thing called “Together for the Gospel” which has brought together Christians from very different places on the charismatic/non-charismatic spectrum, united by their common commitment to the evangelical essentials. I think we’re beginning to see the same thing over here with New Word Alive. It’s very exciting.

But, yes, there are those who have taken the other side, and we must have the courage to part company with them.”

These two gentlemen do not pull any punches when required, as this short extract from the book which interacts with the now infamous section from Steve Chalke shows:

Consider this extract from Steve Chalke and Alan Mann’s book, The Lost Message of Jesus:

John’s Gospel famously declares, ‘God loved the people of this world so much that he gave his only Son’ (John 3:16). How then have we come to believe that at the cross this God of love suddenly decides to vent his anger and wrath on his own Son? The fact is that the cross isn’t a form of cosmic child abuse—a vengeful Father, punishing his Son for an offence he has not even committed. Understandably, both people inside and outside of the Church have found this twisted version of events morally dubious and a huge barrier to faith. Deeper than that, however, is that such a concept stands in total contradiction to the statement ‘God is love.’ If the cross is a personal act of violence perpetrated by God towards humankind but borne by his Son, then it makes a mockery of Jesus’ own teaching to love your enemies and to refuse to repay evil with evil.” (Steve Chalke and Alan Mann, The Lost Message of Jesus (Grand Rapids: Zondervan, 2003), pp. 182-183.

This example has it all. First, penal substitution is criticized, but in vague and unspecified terms; it is said to contradict the Christian teaching about God’s love, but we are not told exactly how; it is said to be ‘morally dubious’, but we are not told why; it is said to contradict the Sermon on the Mount, but there is no careful exegesis to enable us to assess this claim.

Secondly, penal substitution is misrepresented. Whoever said that God’s decision to punish his Son was ‘sudden,’ as if to imply that it was a capricious outburst of rage? Certainly no proponent of penal substitution we have read. Was the penal suffering of the cross not carefully planned, even prophesied in Isaiah 53 many centuries before the event?

Thirdly, there is the ultimate example of guilt by association. Penal substitution is portrayed as ‘a form of cosmic child abuse.’ This sticks in the mind, tugging at the conscience, for there are few crimes more despicable than violence towards an innocent, defenceless child.

The fact is that none of it is true. Nowhere in Chalke and Mann’s book do they even attempt to argue that it is true. The above quotation amounts to a form of verbal bullying, a scare tactic calculated to coerce people into abandoning long-held beliefs out of fear of being associated with something nasty.”

That kind of courage and direct talking is much needed in the Church today. I am very glad that Steve, Andrew, and their Principal-Elect, Mike Ovey, have been raised up by God to make such a spirited and needed defence of the Gospel.

It struck me that despite the fact that the church I attend is just a few miles from Oak Hill, if it had not been for the recent attacks on the atonement, I would probably not have met these too delightful servants of God. Sometimes theological controversy in the Church has a helpful outcome. If there had not been ancient heretics, we would never have had the creeds.

Our opponents think we are divided, think that we care more about modes of baptism and the definition of prophecy than we do about the cross. They are wrong. There is a newfound mood of determination among many confessional evangelicals such as Andrew and Steve; the list of endorsements shows a willingness for people from across the evangelical spectrum to unite around the Gospel.

Whilst many in the evangelical movement in the UK are eager only for peace and would prefer that we did not speak about issues like the atonement, the words of people like Andrew and Steve are definitely finding a resonance in many ears. A new generation is rising up who are not prepared to be silent. A generation who are saying “Enough is enough!” A generation who are convinced that our views of the cross must not be modified to become more acceptable to the culture.

As I left them I couldn’t help but be grateful for the way God chooses unassuming people like Andrew and Steve for great tasks in His Church. I suspect that they never dreamt that they would write a book which would become something of a touchstone for a generation of Christians. This issue and this book of theirs demands a clear response that will bring definition to a movement rapidly drifting into oblivion.

Where do you stand? Will you join arms with Andrew, Steve, and a whole generation of those of us who feel this issue is quite literally one of life and death?

Or will you seek to compromise, maybe downplay the importance of precisely how Jesus saves us, and adopt a gospel message that, whilst sounding more acceptable to the modern ear, is in the opinion of many of us nothing less than “another gospel.”

The stakes couldn’t possibly be higher.

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.” (Galatians 1:8)

Last week I made the point that to Paul the cross and resurrection of Jesus are so closely entwined that he will often use one or the other of them as shorthand for both. Today I want to point to another passage, this time in Peter, where I believe the same thing occurs.

“He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” (1 Peter 2:24)

Notice first of all that this is a strong verse in support of a penal substitutionary view of the atonement. Jesus is hanging there on the cross bearing our sins. Now what is happening to our sins? Our sins are being destroyed, that’s what! Our sins are in the body of Christ and are being destroyed. How are they being destroyed? For a start, it’s on a tree, and as any reader of Galatians 3:13 knows, anyone hung on a tree is cursed. As Paul puts it “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree.’”

What destroys sin? The fact that it is punished and annihilated at the cross. What else can “By his wounds you have been healed” mean in this context? So a real transfer has occurred where the wounds of Christ deal with our sin. This is another of those verses that, to me, seem hard to read any other way, although my commentators are welcome to try!

Today is Resurrection Sunday, after all, so notice the middle portion of those words. You should notice a parallel with the words we were considering last week. We are told that what happened to Jesus is so that we can die to sin — that makes sense, of course, but also the words “live to righteousness” are added. I would argue that to this writer, the resurrection and the cross are so entwined that he sees no need to mention it here, it is assumed. The parallelism between Jesus’ death and our death to sin and His resurrection and our righteous life is so strong it must be a very early summary of the Gospel. To go back to what I said a few weeks back, it is sad that we often fail to even mention the Resurrection in our preaching of the Gospel.

How do I know for sure that Peter used this abbreviation — not because the resurrection was unimportant to him theologically — but because of his belief that he could trust his readers to understand what he meant? It’s because in the previous chapter he does it the other way and speaks about the resurrection itself as having saved us without any mention of the cross!

Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls. (1 Peter 1:3-9)

Yesterday I began a series inspired by Article 6 of the Together for the Gospel Statement. The atonement is not a new subject for my blog.

This series is based on teaching I first gave at Jubilee Church. If you want a sneak preview of what is coming you can download the audio (you may need to right click and save to your PC) or listen online here:

What better time to begin to get into the heart of this series than on Good Friday? This weekend is rightly the most important in the Christian calendar. I thought I would begin with a quote from Mark Driscoll, which reminds us of the literally crucial place of Jesus and His death in our history. This quote is also a summary of what I believe is a biblical position on the cross. We will spend some time together examining this, but I really do not believe we will improve on this pithy quote:

“Nearly 2,000 years ago a poor, homeless, single man in his early thirties was executed by crucifixion like many other common criminals. He never wrote a book, never traveled more than 200 miles from his home, never held a political office, never married or had children, and never ran a company. His name is Jesus Christ and history is divided into the periods before and after his life. Time magazine named him “Man of the Millennium,” and more songs have been sung to, books written about, and artwork painted of Him than anyone who has ever lived. Moreover, a few billion people alive today worship Him as their only God and deeply love Him unlike anyone who has ever lived.Why? Because Jesus has done what no one else could do: take away their sin by dying on a cross as a substitute in their place. It is the cross of Jesus that is the symbol of the Christian faith and the crux of human history . . . Simply, like I tell my little kids, ‘Jesus died on the cross in your place for your sins to save you from sin, Satan, death, and hell.’”

— Mark Driscoll

I remain convinced that what happens at the cross lies at the very heart of the Gospel — that without the death of Jesus we cannot be saved! It is a subject that is vital to the New Testament. According to Martyn Lloyd-Jones, the cross is mentioned 175 times in the New Testament, and indirectly many more times, and about one-third of each Gospel is about Jesus’ death. The Doctor was not under any illusions about the intellectual and spiritual challenge of considering the cross. He rightly said the following:

“. . . there is no place where we should be more careful to go with our minds fully operating as to the cross on Calvary’s hill. And I will tell you why: it is because this is the central thing; there is no truth concerning which the adversary and the enemy of our souls is so anxious to muddle and confuse us as this particular truth.”

— David Martyn Lloyd-Jones

The cross is central to the entire New Testament — but especially in Acts, Romans, Galatians, Hebrews, and Revelation. It is no surprise then that Paul expressed his commitment to the centrality of the cross to the Corinthians as follows:

Continues with quotes on the atonement from Leon Morris . . .