James Street, from The Master’s College and Seminary, made this five-minute summary of the Old Testament’s plot:
I plead this day for those who cannot plead for themselves, namely, the great outlying masses of the heathen world. Our existing pulpits are tolerably well supplied, but we need men who will build on new foundations. Who will do this?
Are we, as a company of faithful men, clear in our consciences about the heathen? Millions have never heard the Name of Jesus. Hundreds of millions have seen a missionary only once in their lives, and know nothing of our King. Shall we let them perish?
Can we go to our beds and sleep, while China, India, Japan, and other nations are being damned? Are we clear of their blood? Have they no claim on us? We ought to put it on this footing – not, ‘Can I prove that I ought to go?’ but, ‘Can I prove that I ought not to go?’ When a man can honestly prove that he ought not to go, then he is clear, but not else. What answer do you give, my brethren? I put it to you man by man. Continue Reading…
If you are not Superman, whose vascular system is exponentially energized by photosynthesis of a yellow sun, or a Duracell Bunny, who can pummel a drum for ten hours from four AA batteries, you need to put some thought into how to charge your body.
This may seem as obvious as a gleaming golden arch, but many Christians view sanctification as merely a spiritual pursuit. We err as Plato did, drawing too sharp a distinction between spiritual wellbeing and physical succour. After all, didn’t Paul tut-tut disparagingly at treadmills and jump ropes when he pointed out that, “Bodily training profits little, while godliness profits in every way, for it holds promise for this life and the life to come” (1 Tim 4:8)?
Well, yes, if you have to choose between being eternally godly, or fighting fit, then remember that your body will one day fuel the secret subterranean lives of creatures that you now temporarily outweigh.
But most of us do not have to choose between the two. We could benefit from mastering our memory verses, while working a Stairmaster.
In his fourth chapter of Authentic Fire, Dr. Michael Brown interacts with what he calls the “genetic fallacy” argument and errors of “guilt by association.”
First, the “genetic fallacy” is the bogus claim made by John MacArthur and the Strange Fire conference that the charismatic and Pentecostal movements have been corrupt from the beginning. One primary example is MacArthur’s overview of Charles Parham, the scandal-ridden evangelist from Kansas who introduced the tongues phenomenon to 20th century American evangelicals.
While it is true that Parham was beset with personal problems and promoted bad teaching, he was not the originator of tongues. Brown notes how there was a revival in India at least forty years before Parham and his congregations sought to speak in tongues. That revival, led by one John Christian Arulappan, was reported to have had people praising God and speaking in tongues with interpretation [AF, 84-85].
Additionally, if one takes the time to read the history behind the Azusa Street revival, even though William Seymour had been discipled by Parham, the focus of the revival was the pursuit of holiness and salvation in Christ. Thus the picture painted by MacArthur focusing on Parham is misleading and inaccurate since tongues preceded his ministry and the fruits of the revival at Azusa Street was godly evangelism and holy living [AF, 89].
Over the past few days, we have been examining some fundamental biblical truths about the doctrine of sanctification. On Tuesday, we considered three of those truths. First, we saw that sanctification is a fundamentally internal and supernatural work. Second, as a result of that, we considered how sanctification is a sovereign work of the Spirit of God. But then we quickly observed how the Spirit’s sovereign work doesn’t cancel our work, because the Spirit employs means in sanctifying the believer. And yesterday, we looked into five of those means which we are to avail ourselves of in order to grow in Christlikeness.
Today I want to focus on how it is that those means actually work. In other words, I want to look at the actual dynamics of sanctification. Why is it that the Word of God, and prayer, and fellowship with the saints, etc., sanctify us?
Yesterday, we looked into some baseline biblical facts about the nature of sanctification. We saw, first, that sanctification is a fundamentally internal and supernatural work. And so true holiness of heart is not something that we can accomplish directly in ourselves. Instead we learned, secondly, that sanctification is a sovereign work of the Spirit of God. The Scriptures everywhere attribute that work to Him.
But while it’s unmistakable that the Spirit is the sovereign agent of sanctification, that fact in no way contradicts the reality that He effects this transformation through the use of means which the believer must appropriate. God has ordained that the Spirit accomplish this glorious work through means. So when Scripture commands us to work out our salvation with fear and trembling, it is commanding us to make diligent use of the means the Spirit employs in effecting our holiness.
Today, I want to look into what Scripture has to say about five of those means of sanctification—five means which we can appropriate, and, by doing so, put ourselves in the way of the Spirit’s sovereign, sanctifying work.