The Urban Reformation shares this great quote from the 20th century's greatest English-speaking preacher. We need to listen to this as he explains what is wrong with so much of our preaching. It reminds me of some of my ten conclusions on preaching, and some of the posts in the series of which that post was the summary.

Page 93 from the book “Preaching & Preachers” states—

“. . . Modern sophisticated man may laugh at this, but it is only when we begin to know something of this melting quality that we shall be real preachers. Of course a man who tries to produce an effect becomes an actor, and is an abominable impostor. But the fact is that when ‘the love of God is shed abroad’ in a man’s heart as it was in Whitefield’s pathos is inevitable.

This element of pathos and of emotion is, to me, a very vital one. It has been so seriously lacking in the present century, and perhaps especially among Reformed people. We tend to lose our balance and to become over-intellectual, indeed almost to despise the element of feeling and emotion. We are such learned men, we have such a great grasp of the truth, that we tend to despise feeling. The common herd, we feel, are emotional and sentimental, but they have no understanding!

Is not this the danger, is not this the tendency, to despise feeling which is an essential part of man put there by God? We do not know what it is to be carried away, we no longer know what it is to be moved profoundly. . . .”

He goes on to say on page 95—

“. . . Can a man see himself as a damned sinner without emotion? Can a man look into hell without emotion? Can a man listen to the thunderings of the Law and feel nothing? Or conversely, can a man really contemplate the love of God in Christ Jesus and feel no emotion? The whole position is utterly ridiculous. I fear that many people today in their reaction against excesses and emotionalism put themselves into a position in which, in the end, they are virtually denying the Truth. The Gospel of Jesus Christ takes up the whole man, and if what purports to be the Gospel does not do so it is not the Gospel. The Gospel is meant to do that, and it does that. The whole man is involved because the Gospel leads to regeneration; and so I say that this element of pathos and emotion, this element of being moved, should always be prominent in preaching.”

It is now almost a week since I made the decision to stop comments here on the blog. In the next few days I will also be deleting all the old ones. I have to say that, so far, I have not missed them. It's not so much that I don't want interaction with my readers—that, in any case, continues in other ways. Rather, I'm glad that the immediacy of that interaction is less, and its constant demands on my time have abated. Having one less demand on my time is so welcome!

Previously I felt constantly under pressure to monitor the stream of comments coming into my inbox to determine which ones should be approved. Part of the nature of these comments was that the majority of them seemed to disagree with the original post. I think this is partly because those who read a post and like it are unlikely to say so in a comment. I know that I myself am more inclined to respond to something that I dislike online. It is this argumentative aspect of comments that has bothered me somewhat. I genuinely believe that, for me at least, removing comments is a way of taking a step away from being quarrelsome.

I came across the following verse this week which made me think that I have done the right thing—at least for me in my situation.

"So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord's servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will." (1 Timothy 2:22-26)

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If you miss making comments, you can always pop over to one of my reader's blogs who has begun an interesting discussion on Martyn Lloyd-Jones' views of guidance. He said to tell you that he would welcome your opinions! Or, you could go and read Alistair's transcription of what Driscoll really said about God hating sinners and join in the conversation over there.

UPDATE
In response to this post Rick asks, "Are Blog Comments Unscriptural?" whilst Dave Warnock collects the posts from those who think I should not have stopped publishing comments.

The following passage from the Doctor is a bit reminiscent of an old post of mine entitled, "I Want It All!"

". . . the trouble has generally been . . . that people have emphasised either experience or doctrine at the expense of the other . . . This is something that has been happening in the church from almost the very beginning . . .

When the whole emphasis is placed upon one or the other, you either have a tendency to fanaticism and excess or a tendency toward a barren intellectualism and a mechanical and a dead kind of orthodoxy . . .

As you read the stories of Luther and Calvin and other reformation fathers you will find that they began to fight this war on two fronts. They were fighting a dead, mechanical intellectualism on one hand, and they had to fight these other people who were running to excess and riot on the other.

Then in the seventeenth century you find the same kind of thing in connection with the Puritan movement . . . There were three main sections . . . in the middle you had people like the great John Owen and Thomas Goodwin in London, who constantly emphasised what they regarded as the only true scriptural position . . . which emphasises Spirit and doctrine, experience and definition. You must not say it is either/or; it is both. These, too, had to wage a warfare constantly on the two fronts. They had to fight the dead, barren intellectualism of many in Anglicanism and in the ranks of Puritanism, and the wild excesses of the early Quakers and various others . . .

As Evangelicals we find ourselves fighting on two fronts. We are obviously critical of a pure intellectualism and of a dead mechanical church which lacks any life . . . the gospel of Jesus Christ is a life-giving gospel. That is one side; but on the other side we see certain tendencies and we see certain excesses and we say "believe not every spirit, but try the spirits to see whether they are of God." And thus we seem to be opposing everything, and so we receive criticism from all sides . . .

For myself, as long as I am charged by certain people with being nothing but a Pentecostalist ,and on the other hand charged by others with being an intellectual, a man who is always preaching doctrine, as long as the two criticisms come, I am very happy. But if one or the other of the two criticisms should ever cease, then, I say, is the time to be careful and to begin to examine the very foundations.

The position of Scripture . . . is one which is facing two extremes. The Spirit is essential, and experience is vital. However, truth and definition and doctrine and dogma are equally vital and essential. And our whole position is one which proclaims that experience which is not based solidly upon truth and doctrine is dangerous."

D. Martyn Lloyd-Jones, Life in Christ: Studies in 1 John, pp. 400-403.

UPDATE
My new pal, Chris, has published the following two quotes on this subject:

“Because some wings of the church have appealed to experience over against revelation, or have talked glibly about ill-defined ‘spirituality’ that is fundamentally divorced from the gospel, some of us have overreacted and begin to view all mention of experience as suspicious at best, perverse at worst. This overreaction must cease. The Scriptures themselves demand that we allow more place for experience than that. . .”

D.A. Carson, A Call to Spiritual Reformation: Priorities From Paul and His Prayers, Grand Rapids (Baker, 1992), p. 191.

Relative to Romans 5:5, Moo writes:

“The confidence we have for the day of judgment is not based only on our intellectual recognition of the fact of God’s love, or even only on the demonstration of God’s love on the cross . . . but on the inner, subjective certainty that God does love us . . . and it is this internal, subjective, yes, even emotional, sensation within the believer that God does indeed love us - - love expressed and made vital in real, concrete actions on our behalf - - that gives to us the assurance that ‘hope will no disappoint us.’”

Douglas Moo, Commentary on Romans, pp. 312-313.

We have been speaking about Ephesians a fair bit recently on this blog. I thought today I would share the following quote from the Doctor, which summarizes the book's message.

". . . we can say of the first three chapters that the Apostle is reminding these Ephesians . . . who they are, what they are, and how they have become what they are. That is his theme. All the major doctrines of the Christian faith are to be found in these first three chapters . . .

But the Apostle desires the Ephesians to understand above all else the privileges that belong to such a life . . . if we but realized the exalted character of what he calls our ‘high calling’, the whole situation would be transformed. He writes three chapters to bring them face to face with this teaching.

Then, having done that, the Apostle begins to appeal to them, and plead with them to live in a manner that is worthy of their calling. Such is the apostolic method. Paul never starts with morality and behaviour . . .

Paul therefore argues, Because you are God’s dear children, you do not behave as other people, there is something special about you, and you show this constantly in your demeanour . . .

Paul’s argument is that as we are filled with the Holy Spirit we must live in a way that is unique, a thing we can never do unless we are filled with the Spirit. He works that out along various lines. If you are filled with the Spirit, he says, when you meet together in church fellowship, there will be great praise and thanksgiving. ‘Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.’ What a picture of the Christian Church, and what a contrast to what is so often seen today!

Then the Apostle proceeds to say that we are all to be subject one to another, and he works that out in three main respects. Wives are to be subject to their husbands, children are to be subject to their parents, servants are to be subject to their masters. But he always puts it in a doctrinal manner. The husband is to love his wife ‘even as Christ loved the church and gave himself for it’. You cannot find such subjection in anybody except Christians. But every Christian husband and wife should be manifesting the fact that they are ‘filled with the Spirit’; and they should be an astonishment to the world. The same is true of the relationship of children and parents. It is to be the exact opposite of what we are witnessing today—not lawlessness, but ‘honouring father and mother’. And the father must not ‘provoke his children to wrath’. On the contrary, because he is ‘filled with the Spirit’, there is understanding, tolerance, patience and everything that is necessary. And it is to be the same with Christian masters and servants, and with Christian servants and masters. Paul always deals with the two sides. He tells the servants, who were slaves in those days, how they are to behave; he tells the masters also to remember ‘that your Master also is in heaven, neither is there respect of persons with him’. In these ways Paul shows how, in life’s various relationships, this ‘life in the Spirit’ manifests itself.

Having done all that, the Apostle now says ‘Finally, my brethren’, as if to say, Now in the light of all I have been telling you about yourselves, and of the kind of life you have to live, is that all? ‘No’, he says, ‘there is still one other matter.’ That is the matter he now introduces for our consideration. He cannot stop at the end of the ninth verse in chapter 6, and for this reason, that we do not live this Christian life in a vacuum. It is not just a matter of, ‘Well, there it is all set out for you; now go and do it.’ There is another matter that must be considered, there is another factor that in a sense Paul has not mentioned yet, namely, the mighty opposition to Christian living which we all inevitably encounter in this world of time.

That is the subject Paul introduces here. He has reminded us of what we are, he has shown us the possibilities that belong to our new position, and there is no limit, no end, to them. ‘That ye might be filled with all the fulness of God.’ ‘That ye might apprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.’ Limitless! endless! ‘Oh,’ you say, ‘how wonderful!’ Wait a minute! says Paul. Let me remind you that you have to live that kind of life in a world in which there is a tremendous power working against you, that you will be engaged in a terrible conflict with the devil and all his forces. If you do not realize that, he says, and take the appropriate action with respect to it, you will undoubtedly and inevitably be defeated. "

Lloyd-Jones, D. M. (1976). The Christian Warfare: An Exposition of Ephesians 6:10-13 (10). Edinburgh; Carlisle, PA: Banner of Truth Trust.

Over at our church's website we continue to post our sermons, working through the book of Ephesians. We are discovering just how full of goodness it really is! This book is surely the message of the Bible condensed. Who needs a doctrinal statement when you can have Ephesians instead? One man who plumbed the depths of Ephesians was, of course, D. Martyn Lloyd-Jones as Ryan of Light and Heat (not to be confused with Heat and Light!) has discovered:

"Over the last two years, I have been been under a doctor's care. But don't worry. My doctor's name is D. Martyn Lloyd-Jones, affectionately known as "The Doctor" to those who are familiar with his life and ministry. Even though the Lord called him home in 1981, this physician of the soul has continued to minister to people's needs through his printed sermons, lectures, and audio messages.

I willingly put myself under his care beginning in September of 2005, and ever since then he has been carefully dispensing measured doses of Ephesians to me. Two years and eight volumes later, I am delighted to report that my spiritual health is markedly improved. Without a doubt, this Doctor has a God-given giftedness to make spiritual diagnoses—and then prescribe the truth of Scripture to meet my exact need.

I have to admit that on many a morning I slugged into my study mentally drained, physically weary, and spiritually discouraged (ministry has a way of doing that to a man). But as I read Ephesians bit by bit—and subjected my soul to Lloyd-Jones' expositions—nearly every day I found myself being revived back to life. Was it God's Word that affected me most? Absolutely. Lloyd-Jones would have it no other way. But this physician of the soul knew exactly how the prescription was to be written and the medicine was to be applied. And for that I am eternally grateful."

Fred Sanders has a great post interacting with Thomas Goodwin's exalted view of Ephesians. Goodwin is not alone. In the "Introduction" to his series on Ephesians, Martyn Lloyd-Jones wrote this:

"It is very difficult to speak of [Ephesians] in a controlled manner because of its greatness and because of its sublimity. Many have tried to describe it. One writer has described it as 'the crown and climax of Pauline theology'. Another has said that it is 'the distilled essence of the Christian religion, the most authoritative and most consummate compendium of our holy Christian faith'. What language! And it is by no means exaggerated.

. . . . the peculiar feature and characteristic of the Epistle to the Ephesians is that here the Apostle seems to be, as he puts it himself, in 'the heavenly places', and he is looking down at the great panorama of salvation and redemption . . . The result is that in this Epistle there is very little controversy; and that is so because his great concern here was to give to the Ephesians . . . a panoramic view of this wondrous and glorious work of God in Jesus Christ our Lord.

. . . Luther says of the Epistle to the Romans that it is 'the most important document in the New Testament, the gospel in its purest expression', and in many ways I agree that there is no purer, plainer statement of the gospel than in the Epistle to the Romans. Accepting that as true, I would venture to add if the Epistle to the Romans is the purest expression of the gospel, the Epistle to the Ephesians is the sublimest and the most majestic expression of it. . . .There are statements and passages in this Epistle which really baffle description. The great Apostle piles epithet upon epithet, adjective upon adjective, and still he cannot express himself adequately. There are passages in [the] first chapter, and others in the third chapter, especially towards its end, where the Apostle is carried out above and beyond himself and loses and abandons himself in a great outburst of worship and praise and thanksgiving. I repeat, therefore, that there is nothing more sublime in the whole range of Scripture than this Epistle to the Ephesians.

D. Martyn Lloyd-Jones. God's Ultimate Purpose—An Exposition of Ephesians 1, Baker Books, Grand Rapids, Michigan, 1978, pp. 11-12.

It seems then that Lloyd-Jones ranked Ephesians very highly indeed. I suspect it is only his challenging views on 'sealing with the Spirit' that have stopped the Doctor's far shorter work on Ephesians from being as well known as his major work on Romans. I strongly urge every would-be preacher to do what I did decades ago and get yourself a copy and read through Ephesians with Martyn Lloyd-Jones as your guide.

Anyway, here is Fred:

[Goodwin] quotes Jerome’s comment that Ephesians is “like the heart in the midst of the body,” (quomodo cor animalis in medio est), and says that just as the heart is “the prime seat and fountain of spirits, and the fullest thereof,” Ephesians has everything important in it that you can find anywhere in Scripture. In fact, it has “more of the spirits, the quintessence of the mysteries of Christ,” than can be found anywhere else in the Bible.

And in case you don’t believe Goodwin or Jerome, Goodwin hazards the observation that Paul himself seemed to be aware that he’d written something especially specially special: In Ephesians 3:3, Paul says that a rich treasury of insight into the mystery of the gospel had been given to him, “as I said before.” Goodwin thinks “as I said before” means “up there, the last couple of chapters.”

If you are interested in finding out more about Ephesians, feel free to follow along with our church as we preach our way through this amazing book. Either subscribe to our podcast or visit Jubilee Church, London.

In this quote, taken once again from the Doctor on Ephesians, we see a strong emphasis on experience. The Christian must KNOW God. Oh, how little we emphasize that today! How poor our experience often is. How few people glow when they speak about their relationship with their precious Saviour. How this challenges me personally once again to seek God!

"There are, unfortunately, even many evangelical Christians who deny that God has any direct dealings with men today, and who hold feeling and emotion at a discount. They frequently substitute for true emotion a flabby sentimentalism. They are afraid of the power of the Holy Spirit, and so afraid of certain excesses which are sometimes found in mysticism and in certain people who claim to have unusual experiences of the Holy Spirit, that they 'quench the Spirit' and never have any personal knowledge of Christ. Indeed, they often go so far as to deny the possibility of such a knowledge.

This is obviously something with which we must deal, for if we hold this particular view we shall clearly never seek the knowledge of which the Apostle is speaking, and therefore shall never have it. How then do we answer this charge?

There is, of course, a false mysticism. This becomes quite clear in books on the subject and especially in the biographies of certain mystics. Beyond a doubt, there were aberrations in the lives of many of them, and much that was morbid and unhealthy. There is a morbid, introspective, selfish, impractical and useless type of mysticism. But because certain mystics have been guilty of such things we should not allow ourselves to be blinded to that which is a true and healthy mysticism, a mysticism which is taught in the Bible itself . . .

. . . we must remind ourselves that this teaching is found, perhaps supremely, in the words of our blessed Lord Himself. In the fourteenth chapter of John's Gospel, having told them that He is about to leave them, our Lord says: 'Let not your hearts be troubled. Ye believe in God, believe also in me'. They were troubled when told that He was going to leave them. They had been with Him three years, they had looked into His face, they had seen His miracles, heard His sermons, and could always ask Him questions. But now He is going to leave them, and they feared that they could not possibly continue to live and be happy without Him. His answer was, 'I will come unto you. I will manifest myself to you' (vv. 18, 21, 22). But still more explicitly in the sixteenth chapter we find Him saying, 'It is expedient for you that I go away' (v. 7). It would be good for them that He was going to leave them and to go away from them in the form in which He was then with them, because (as He proceeded to explain) 'if I go not away, the Comforter will not come unto you; but if I go away I will send him unto you'. How can it be expedient for the disciples that He should leave them in the flesh and go away from them in the body? How can that be true if it is not possible for the Christian to know Him immediately and directly? Obviously the supreme blessing is to be with Him, in His presence and in His company. What He is really saying is that after He has gone and has baptized them with the Holy Ghost, He will be more real to them than He was at that moment. And this is what actually happened. They knew Him much better after Pentecost than they knew Him before. He was more real to them, more living to them, more vital to them afterwards than He was in the days of His flesh. His promise was literally fulfilled and verified . . .

Nothing stands out more prominently in the life of George Whitefield than his consciousness of the love of Christ. He knew it to an exceptional degree and you will find that it was always after he had had some exceptional experience of Christ that he was given unusual enlargement and liberty in his preaching, and that men and women were broken down and melted before his holy eloquence and his portrayal of the love of God in Christ Jesus. Charles Wesley knew it equally well, and so writes:

Enlarge, inflame, and fill my heart
With boundless charity divine!
So shall I all my strength exert,
And love them with a zeal like Thine.
This has been true of God's greatest servants in all ages, in all centuries, in all places.

. . . The secret of the early Christians, the early Protestants, Puritans and Methodists was that they were taught about the love of Christ, and they became filled with a knowledge of it. Once a man has the love of Christ in his heart you need not train him to witness; he will do it. He will know the power, the constraint, the motive; everything is already there. It is a plain lie to suggest that people who regard this knowledge of the love of Christ as the supreme thing are useless, unhealthy mystics. The servants of God who have most adorned the life and the history of the Christian Church have always been men who have realized that this is the most important thing of all, and they have spent hours in prayer seeking His face and enjoying His love. The man who knows the love of Christ in his heart can do more in one hour than the busy type of man can do in a century. God forbid that we should ever make of activity an end in itself. Let us realize that the motive must come first, and that the motive must ever be the love of Christ.

I end with the question which I asked at the beginning: To which of the circles do you belong? Are you pressing your way right into the centre? You may have seen people in a crowd, when the Queen or some other notable person is passing, trying to push themselves forward in order to have a front-line view. The same thing occurs at various games. There are those who always want to be in the front to have the best view. Are we pressing into the innermost circle? Are we seeking the Lord's face? Are we coveting the knowledge of His love? The Apostle prayed for every single member of the Church at Ephesus that he or she 'might be able to comprehend with all saints what is the length and breadth and depth and height, and to know the love of Christ, which passeth knowledge.' How tragic it is that any of us should be living as paupers, out on the cold street, while the banqueting chamber is open and the feast prepared. Let us search for the knowledge of the Lord in the Scriptures and read about it in the lives of the saints throughout the centuries. As we do so, we shall never be content until we are in the innermost circle and looking into His blessed face."

Lloyd-Jones, D. Martyn. An Exposition of Ephesians 3: The Unsearchable Riches of Christ, Grand Rapids: Baker Book House, 1979, pp.247-253.

For more information see my previous posts on Lloyd-Jones and the MLJ Recordings Trust website.

The Doctor defines grace and our salvation in such a way in this quote that I simply HAD to share it with you:

. . . we are Christians entirely and solely as the result of the grace of God. Let us remind ourselves once more that ‘grace’ means unmerited, undeserved favour. It is an action which arises entirely from the gracious character of God. So the fundamental proposition is that salvation is something that comes to us entirely from God's side. What is still more important is this, that it not only comes from God's side, it comes to us in spite of ourselves—‘unmerited’ favour. In other words, it is not God's response to anything in us. Now there are many people who seem to think that it is—that salvation is God's response to something in us. But the word ‘grace’ excludes that. It is in spite of us. . . .

Salvation is not in any sense God's response to anything in us. It is not something that we in any sense deserve or merit. The whole essence of the teaching at this point, and everywhere in all the New Testament, is that we have no sort or kind of right whatsoever to salvation, that the whole glory of salvation is, that though we deserved nothing but punishment and hell and banishment out of the sight of God to all eternity, yet God, of His own love and grace and wondrous mercy, has granted us this salvation. Now that is the entire meaning of this term ‘grace’. . . .

Creatures who were spiritually dead are now alive—how has it happened? Can a dead man raise himself? It is impossible. There is only one answer, ‘By grace ye are saved’. . . .

I must confess it passes my comprehension to understand how any Christian looking at himself or herself can say anything different. If when you get on your knees before God you do not realise that you are a 'debtor to mercy alone’, I confess I do not understand you. There is something tragically defective, either in your sense of sin or in your realisation of the greatness of God's love.

Lloyd-Jones, D. Martyn. God's Way of Reconciliation—An Exposition of Ephesians 2, Grand Rapids, Michigan, Baker Book House, 1972, p. 130.

For more information on Lloyd-Jones, his sermons, books, etc. see the  MLJ Recordings Trust.

Awhile back I blogged extensively about the atonement. I remember using an argument that others have also used—that the cross is only truly essential if, on it, Jesus bears the wrath of God. Lloyd-Jones obviously thought this before I did, and I like the way he puts it in the following quote:

. . . As Christians we believe that the Son of God came into this world, that He laid aside the insignia of His eternal glory, was born as a babe in Bethlehem, and endured all that He endured, because that was essential for our salvation. But the question is, Why was it essential to our salvation? Why did all that have to take place before we could be saved? I defy anyone to answer that question adequately without bringing in this doctrine of the judgment of God and of the wrath of God. This is still more true when you look at the great doctrine of the cross and the death of our blessed Lord and Saviour. Why did Christ die? Why had He to die? If we say that we are saved by His blood, why are we saved by His blood? Why was it essential that He should die on that cross and be buried and rise again before we could be saved? There is only one adequate answer to these questions, and that is this doctrine of the wrath of God. The death of our Lord upon the cross is not absolutely necessary unless this doctrine is true."

Lloyd-Jones, D. Martyn. God's Way of Reconciliation—An Exposition of Ephesians 2, Baker Books, Grand Rapids, MI, 1972, pp. 49-50.

For more information on Lloyd-Jones, his sermons, books, etc. see the official site at MLJ Recordings Trust.

Photo of Lloyd-Jones courtesy of Dr. Martyn Lloyd-Jones Online.

Martyn Lloyd-Jones was not known as "The Doctor" merely because he had a medical degree. He was a master spiritual diagnostician, and skillfully applied treatment with God's Word to our condition. The following extract is a good example of this, dealing as it does with the nature of sin and its relationship to our prideful independence, which we today call "self-sufficiency."

"The fatal mistake is to think of sin always in terms of acts and of actions rather than in terms of nature, and of disposition. The mistake is to think of it in terms of particular things instead of thinking of it, as we should, in terms of our relationship to God. Do you want to know what sin is? I will tell you. Sin is the exact opposite of the attitude and the life which conform to, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.' If you are not doing that you are a sinner. It does not matter how respectable you are; if you are not living entirely to the glory of God, you are a sinner. And the more you imagine that you are perfect in and of yourself and apart from your relationship to God, the greater is your sin. That is why anyone who reads the New Testament objectively can see clearly that the Pharisees of our Lord's time were greater sinners (if you can use such terms) than were the publicans and open sinners. Why? Because they were self-satisfied, because they were self-sufficient. The height of sin is not to feel any need of the grace of God. There is no greater sin than that. Infinitely worse than committing some sin of the flesh is to feel that you are independent of God, or that Christ need never have died on the cross of Calvary. There is no greater sin than that. That final self-sufficiency, and self-satisfaction, and self-righteousness, is the sin of sins; it is sin at its height, because it is spiritual sin . . . ."

Lloyd-Jones, D. M. God's Way of Reconciliation - An Exposition of Ephesians 2. Grand Rapids: Baker Book House, 1972, p. 33.

As regular readers will already know, this week I am swiftly working through the glorious doctrines of grace—the so-called "TULIP." Today we reach the end of our short series with the doctrine of the persevernace of the saints, which teaches that God will insure that genuine believers in Christ remain faithful to the end. I give the last words to Dr. Martyn Lloyd-Jones:

". . . the eternal God knows us and is interested in us and has a plan for us. If that is not enough for you, then I despair! The astounding thing I find here is that the eternal and absolute God knows me, that he thought of me before the foundation of the world, not only before I was born, but before he even made the world; that this eternal, absolute Being is interested in me, even me, as an individual and as a person, and that I was in his mind when he conceived this amazing plan that includes the incarnation and the cross, and the resurrection and the ascension, and the reign of his Son at his side that is going on now. What a staggering, yes, but what a glorious thought!

. . . there is therefore nothing uncertain about my acceptance with God, nor about my forgiveness, nor about my sonship. When I realize that I have been brought into God’s plan I know that nothing can frustrate this . . . plan of God which cannot be broken and which cannot fail. It is as absolute as God, himself; he knows the end as well as the beginning. ‘Neither shall any man,’ said Christ, ‘pluck them out of my hand.’ It is unthinkable.

. . . Let me put it like this: God, who is sufficiently concerned about me to send his Son to die on the cross of Calvary for me, is not going to let me down when any difficulty or temptation faces me. My dear friends, there is nothing for you to fear! You belong to One of whom we are told that all power has been given to him over all flesh. You are in the hands of the Lord Jesus Christ if you but knew and realised it, and he controls everything. He controls every human being, all the affairs of nature, he is even controlling the devil himself. All power is given unto him, thrones, dominions, principalities and powers are subject unto him, so you need never fear! You and I have but to realize that we are in those mighty hands, that that strong arm is engaged on our behalf, that all flesh under his power, and that all authority in heaven and on earth has been given to him."

Lloyd-Jones, David Martyn. The Assurance of Our Salvation: Exploring the Depth of Jesus' Prayer for His Own: Studies in John 17. Wheaton, Illinois, Crossway Books, 2000, S. 65.

As regular readers will realize, this week I am swiftly working through the glorious doctrines of grace—the so-called "TULIP." Today we reach irresistible grace.

Today's first quote comes once more from Charles Simeon:

"A river flowing with a rapid and majestic current to the sea would defy the efforts of the whole world to turn it back again to its source; yet by the returning tide it is not only arrested in its course, but driven up again with equal rapidity towards the fountain-head. It is thus that a sinner, when rushing with the whole current of his affections towards this present world, is stopped in his career of sin, and turned back with an irresistible impulse towards high and heavenly things. Let men, yea, let all the angels in heaven, attempt to effect this change, and their united efforts would be in vain. Who then that witnesses this change, and beholds the believer’s victories over sin and Satan, and his progressive advancement in the ways of holiness, must not adore that power by which so great a miracle is wrought? In this Christ is indeed magnified: “the exceeding greatness of his power is made known;” and the sufficiency of his grace is incontrovertibly established."

Simeon, Charles: Horae Homileticae Vol. 18: Philippians to 1 Timothy, London, 1832-63, S. 25.

The second is from the Doctor, Martyn Lloyd-Jones:

". . . it is the internal operation of the Holy Spirit upon the soul and the heart of men and women that brings them into a condition in which the call can become effectual. And when the Spirit does it, of course, it is absolutely certain, and because of that some people have used the term—which I do not like myself—irresistible grace. I do not like the term because it seems to give the impression that something has happened which has been hammering at a person’s will and has knocked him down and bludgeoned him. But it is not that. It is that the Holy Spirit implants a principle within me which enables me, for the first time in my life, to discern and to apprehend something of this glorious, wondrous truth. He works upon my will. ‘It is God that worketh in you both to will and to do.’ He does not strike me; He does not beat me; He does not coerce me. No, thank God, what He does is operate upon my will so that I desire these things and rejoice in them and love them. He leads, He persuades, He acts upon my will in such a way that when He does, the call of the gospel is effectual, and it is certain, and it is sure. God’s work never fails, and when God works in a man or woman, the work is effective."

Lloyd-Jones, David Martyn: God the Holy Spirit, Wheaton, Illinois, Crossway Books, 1997, S. 73.

Terry Virgo
Terry is based at Church of Christ the King, Brighton, UK, and leads the Newfrontiers team. A well-known Bible teacher, Terry speaks at conferences around the world. He has written several books, including No Well-Worn Paths, Does the Future Have a Church?, God’s Lavish Grace, and his latest, The Tide is Turning.

See also Andrew Fountain's notes from this talk, The Folly of Achan.

There are a few traditions within the family of Newfrontiers. One of them is that the father of the movement, Terry Virgo, always closes the conference. I always look forward to these messages. He manages to blend an amazing expositional gift with a strong prophetic edge. Last year's message on leadership was simply outstanding, and I hope that if you haven't already listened to that message you will do so. Terry is much loved by our family, and if you haven't yet made his acquaintance, Terry Virgo's blog and website, as well as my interview with him, are great places to find out more about him.

Terry seemed quite emotional on the video summary of the conference, which they showed us before he came to speak. He said this had been one of the most glorious weeks we had ever had together, and he was not wrong. I feel personally that this week has touched me at least as much as any previous conference I have attended. I always get excited to think of the amazing impact that a conference like this can have around the world.

The reason Terry was drawn to the book of Joshua was because of a sense he had that God was moving us into a new era. Joshua 7 is an astonishing chapter, and in many ways parallels the book of Acts. Acts and Joshua are in many ways similar books with the people going forward into a new break-out of a community.

The army is not a faceless army of robots — rather, it is people who have strengths, weaknesses, and vulnerabilities. We don't want any of us to be missing as we press forward together. The story of Achan might seem a strange place to take a conference like this during the final session. But Terry explained that he had felt the strong leading of the Spirit to do so.

The previous chapter ended with elation and excitement. Joshua was now famous as an invincible leader with an invincible army. Joshua takes on board the perceptions of those who he had sent rather than wisely seeking God. Then there is a crushing defeat. God had said no one will be able to stand against them. Now suddenly, Joshua is vulnerable and swings like a pendulum to, “We are finished!” He felt there was no future for him. We can feel that. Fear grips us sometimes.

Joshua then begins to cry to God. He doesn't ask the generals how did you fight? He doesn't just look to the immediate. What is the big picture? Two different perspectives.

1. What is happening to the Israelites?
   
   The invasion of the land was the fulfilment of the promises to Abraham, which in turn are a reflection of the plan of God for Adam. It is like a great recovery. Similar to Eden, there is a "don't touch."
   
   
2. What is happening to the Canaanites?
   
   At the same time he is blessing Israel, God is also coming in to judge the land. God had said to Abraham that the evil of Canaan was not yet enough. At this time the sins had got to such a state that God was judging gross evil that had affected every aspect of life.

The story turns on the actions of one man. A double-minded man caused the whole problem. An independent assessment results in a secret agenda. One of the soldiers is not persuaded. He isn't single-purposed. He is finding what God finds unattractive to attract him. He saw. Be careful what you look at. You might say, “I couldn't help seeing.” The forbidden thing can seem delightful. Be careful of the lust of the eyes. We have a vulnerable spot. We can't help seeing, but there is a power that can come. Jesus said some brutal words — gouge out your eye. There is a danger in seeing.

David was a man after God's own heart. Everything about him was magnificent. But one day when he didn't go to battle he saw something. He is ruined. The path is to shame, disaster, and death. Achan wished he had never ever seen. If I hadn't gone there, I wouldn't have seen it. Why then do some of us choose to look? Why do some of us go to the place where you know you will see it? Why are some of us so stupid as to not just catch a glimpse, but we go back to look again? We live in an age where we can hardly help seeing, but don't go back there.

After he saw, he coveted. He allowed his imagination to captivate him. Obviously we tend to think of sexual sin in this area. But the Bible here is talking about riches. Those who want to get rich fall into temptation . . . which plunges men into destruction. (1 Timothy 6:9) It's not just having wealth, but the prestige, power, and independence that goes with it. Wealth means that you can tell the rest of the world to get lost. Lust conceives and gives birth to sin which gives birth to death.

So he saw, he coveted, then finally he took. He defied God's clear command. Like David, he took what he knew he should never have touched. Then, he finally hid. He wasn't fulfilled. Because it was forbidden, you can have it, but no one else is allowed to know. There is no abandonment and fulfilment of joy like we experienced last night during worship. Instead, they had to hide from the Lord.

Secret sin leads to relational problems. It ruins. Imagine what David must have felt looking in the eye of his general who he'd told to arrange the death of Uriah.

The wrath of God was coming. God looks at our planet today and says, “Enough of this!” In all the joy and light and break-out of the Church, there is also a revelation of the judgment of God. Which side are we on? The whole battle turns on a double-hearted double-minded person. Are we in this together?

HOW COULD THE DISASTER HAVE BEEN AVOIDED?

• Joshua should have avoided self-sufficiency. We need to be fearfully aware of our total dependence on God. Before Jericho, he knew he needed God. Suddenly he thought, “I can do this now.” God wants us to be listening. Beware the lure of independence.
  
  
• Achan completely forgot his identity and his purpose. Christianity is an essentially corporate experience. He is in step. Suddenly he gets another idea, and becomes out-of-step. He was not ruthlessly committed to God's perspective. God is angry against sin. “Who knows the power of his anger?” If we don't feel anger, then we are not in step with God's view of our society.

We are part of a body. God told us to make disciples. They did this by forming churches. The only way to become a mature disciple of Christ is to be part of a church. Church is not just for your social life, it's for your salvation. It kills the desire to sin. It is not all about your personal fulfilment. It is not all about us. We die to self and get baptized into an army, a body, a people. God does love us and has a wonderful plan for our lives, but he wants us to be part of a community to work it out. God doesn't want a faceless army.

A Christian is a member of Christ. Our fulfilment is found in him. Don't float. Find a group that takes church seriously. "Elder" isn't just a title. They are shepherds. They are here for us to be led. It is not that are characterized by the volunteering of self for the benefit of others is what God wants in his Church. We need to have a network of mutual care and support. Let's abandon the "my rights" concept. The Gospel is totally contrary to that. We need to make space for people and die to ourselves. Let's live for the people of God. We love the Church as Christ's bride, his treasure, his workmanship.

We are light. We are meant to shine in the places where we are. We used to be darkness. We are to go to all the world bringing in the light. We died with Christ. We were raised with him. We are seated in the heavenlies. We didn't get ourselves there. We are a new creation. We are righteous. Now let's live like it! Christ's wonderful life was credited to me. He has made us righteous as a gift. Now we must live it out. It's not so much about “don't touch, don't taste, don't handle.” Legalism doesn't produce righteousness. Now God sees us as righteous — now live it. We are no longer what we were. Martyn Lloyd-Jones says we need to talk to ourselves. He said, “If you don't preach to yourself, you are not a Christian.” We are light, what should we have to do with darkness?

The story ends with ruthless execution. It's a shocking ending for our ears. He was put to death. God said, “I won't have it.” We see the same thing happening in the midst of a NT revival. A couple lied to the Spirit, missed it, and were killed by God. There are people who have missed it, even in their middle years. Be ruthless. Seek the things above. Set your mind on things above. Put to death what belongs to your earthly body. We need a new body. In the meantime, we must take responsibility for our bodies. Put to death the things that lead to the wrath of God. Why do we play games with the things that mean the wrath of God is coming?

We must put to death the deeds of the body by the Spirit. How do we do that?

• Engage with the Spirit. Get baptized with the spirit.
  
  
• Enjoy the Spirit. Don t just tick it off as something we have done. Jesus rejoiced in the Holy Spirit. When you are enjoying him and his fellowship, it is much easier to resist temptation. Get full of Him.
  
  
• Have the energy of the Spirit. By his presence and power we share in the divine nature. Ephesians 5 is the Holy Spirit-filled life. Enjoy the life of God.
  
  
• Have the eschatology of the Spirit. He is the promise of the age to come. He is a foretaste of eternal glory. It's a down-payment. It's heaven coming down to where we are now. We are having a taste of the eternal glory. Darkness has nearly gone, the light is coming. Day is at hand. Don't live in the dark. We are the light of the world. Walk as children of the light. Don't play around with something less than that.

God poured out his wrath on Jesus so that he could pour out his love on us.

Be ruthless. Say I am not going there any more. I am blocking a channel. I am making myself accountable. Don't be fulfilled by sin, be ruthless instead. They killed Achan.

The opening verse of the next chapter turns the page and says, “Don't be frightened, remember who you are . . . now go and take Ai.” Let's be ruthless, and move on to victory.

I spoke with Tope, who is the lead elder of Jubilee Church, about his impression of this sermon. He replied as follows:

"With forceful passion, engaging delivery of truth, incredible urgency and raised voice, and utter conviction, Terry Virgo preached until he himself was consumed in the sermon, leaving us with an unadulturated view of the Word of God that left us all challenged and transformed, meek and strong, and grateful and amazed."

Some say only Christians, some say the whole world. The “L” of the TULIP acronym is definitely one of the most controversial and most misunderstood. I refer you to my previous series for more detail on the “limited” nature of the atonement, but today I want to stress some points that we can surely all agree upon.

Firstly, we can surely agree that Jesus’ death was enough for the whole world, but will not be permanently applied to the whole world—so while unrepentant sinners do benefit temporarily from the death of Jesus, they will not benefit forever. It is only those who are united with Jesus that will ultimately benefit. Thus, to me the Scripture teaches that there is a sense in which Jesus died for the whole world, but another sense in which He died especially for those of us who are Christians.

“. . . we have our hope set on the living God, who is the Saviour of all people, especially of those who believe.” (1 Timothy 4:10)

I like the way that Lloyd-Jones explains the benefits that come to the whole world from Jesus’ death:

“ . . . the only thing that made it possible for God to continue to have any dealings or any relationship with this world at all was the work that our Lord was going to do. So it was the cross, as it were, that spared the world and allowed it to continue. And in the same way, it is the cross and the cross alone that spares the life of anybody who ever sins at any time. It is only because of the work of the cross that God can even tolerate sin in any shape or in any sense.”

— Lloyd-Jones, D. M. (1996). God the Father, God the Son (362), Crossway Books, Wheaton, Illinois.

Ultimately, of course, Jesus died for THOSE OF US who are being saved.

• Isaiah 53:14 — “ . . . he bore the sin of many . . .”
  
  
• John 15:13 — “Greater love has no one than this, that someone lays down his life for his friends.”
  
  
• 1 John 3:16 — "By this we know love, that he laid down his life for us.”
  
  
• 1 Corinthians 5:8-9 — “God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.”

Believe it or not, I am now very close to the end of this series. All that remains is for me to share a few of my favorite quotes on the atonement from other authors. As I close my own thoughts, I want to thank God that we have, indeed, been “saved by Him from the wrath of God.” (Romans 5:8)

I am joined again today by Terry Virgo, leader of the reformed charismatic group, Newfrontiers.

Yesterday I spoke with Terry about his ministry and his view of the wider evangelical scene. Today I would like to begin by taking him back to the early days of his Christian life.

Adrian
Terry, can you tell us who particularly inspired you when you were a new Christian?

Terry
My first pastor was a man called Ernest Rudman, who loved the Bible, was a real man of prayer and was committed to world missions. While the way he did church and did missions would be very different to the way I would do so later, I learned those three values that would stay dear to me for the rest of my life.

Then, in the 1960's I was both baptized in the Spirit and also read my first Banner of Truth book—A. W. Pink's Sovereignty of God—and hence became a charismatic Calvinist.

I longed for the Holy Spirit. I was looking for a more godly and effective experience. My pastor, Ernest Rudman, had experienced something more than the conventional following a crisis of faith which had led to something which he couldn't articulate or explain very well. As a young pastor, he had a crisis and an experience with God over a few days—praying for hours about Romans 12:1-2. He said, 'I gave my hands to God, my eyes to God,'—gave his body as a living sacrifice. Intriguingly, before that he had a tiny church, while after that experience, he had a big church— one of biggest Baptist churches in the country at the time.

I was longing for more, and aware of the inadequacy of my own experience of God, so I turned to two theological heroes of mine—Dr. Martyn Lloyd-Jones and John Stott. I studied both of them on the issue of being baptized in the Spirit and found that they totally disagreed with each other. I thought if these two heroes of mine can't agree, what hope is there for me? So I was thoroughly confused.

Then out of sheer agony of longing for more, I went to a Pentecostal church with a friend and someone laid their hands on me. I felt the power of God go through me and spoke in tongues. That opened up a whole new world.

Adrian
What did you feel were the implications for you of this new experience?

Terry
During those days two distinct schools of thought developed. The first was the renewal school which emphasized the personal aspect of our experiences. We were told not to "mess with the church." I immediately felt drawn to the alternative perspective—the restoration school.

I felt that what had happened to me was so radical that it had immediate implications for how we do church. If the Holy Spirit has come, we couldn't do church the same way. It was like a string of dominoes, the fact that I now spoke in tongues, had the potential of the prophetic, and a far more intimate sense of God's presence meant that we needed a new wineskin for this new wine. This meant that I was committed to the restoration perspective. This was simply a goal of recovering New Testament church life.

As we started new churches that had no history or tradition, we had to learn. How do you do church? Who leads it? We started by looking at elders. We asked the New Testament the following questions: Who appoints them? Who starts churches? This all became a journey which led us to a rediscovery of things like apostles. Although I respect men like Lloyd-Jones and Stott, I felt their appraisal of these things was wholly unsatisfactory.

Adrian
What then was the destination you arrived at in terms of the structure of church life?

Terry
Alec Motyer in his opening remarks in his commentary on Philippians eloquently describes the structure of the church as seen in the New Testament. Paul writes to the saints, the elders, their deacons, "We have a remarkably full summary of the constitution of the New Testament Church: the body of believers, the local church officers, the over-arching apostolic work of Paul, and the occasional ministry of a person like Timothy coming into the local situation from the outside."

Scholars like Motyer describe it. We say, "Let's do it!"

Motyer describes exactly what we aim to do in Newfrontiers. G. K. Chesterton once said, "The Christian ideal has not been tried and found wanting, it has been found difficult and left untried. As I said in Does the Future Have a Church, maybe this is true also of the biblical pattern of church life so simply described by Alec Motyer, but so manifestly ignored by most ecclesiastical systems in our day.


Adrian
What does that look like in practice?

Terry
When we first got started I had a very intimate relationship with all the Newfrontiers churches, most of which I personally helped get started. I would pay regular visits, praying for the people, teaching apostolic doctrine, modeling worship, and highlighting things like the grace of God, until it was obvious that the church was enjoying grace and the Holy Spirit. Now teams of men do that. Currently some churches within Newfrontiers are more intimately interwoven than others. My desire is that every church should feel that security of apostolic involvement intimately, and the enjoyment of being caught up with that apostolic figure and the team that is working with him. As we grow on as a movement we need to see multiplied apostles with their teams serving the churches.

In the end the ascended Jesus gives gifts to people—whether it be evangelist, pastor, teacher, prophet, or apostle. We are told to ask the Lord of the harvest to thrust out workers. We are asking God to give gifts to people. Although someone might go to Bible college or be trained in a certain way, in the end they have to be supernaturally empowered. Training can improve a person, but only God can give a gift. In summary, apostolic ministry today lays a foundation, and functions in a fatherly way—it is not only biblical exposition, but relational.

Adrian
Tomorrow we will talk more about just what this modern-day apostolic ministry looks like.

Continued in part 3 . . .

UPDATE
In this article I speak of a perception I am beginning to get that those with more traditional understandings are not entirely welcome within the UK evangelical movement. I had hoped that this was just a false impression. Since writing this article, I came across a piece from Carl Trueman that alleges that some UK ministers feel they are being leaned on quite strongly regarding the issue of the atonement. It's important for me to stress that this article is not meant as a criticism of the entire UK evangelical scene, but is rather my own personal reflections on a sense I am getting that UK evangelicalism is heading in a direction with which I am becoming increasingly uncomfortable.

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This month's UK Christianity magazine (not to be confused with Christianity Today from the USA) has