Enjoying God Blog

So what are we to make of Hebrews 3:5-6, which many believe calls into question the security of our salvation as the children of God? Continue reading . . .

So what are we to make of Hebrews 3:5-6, which many believe calls into question the security of our salvation as the children of God? Look at the text.

“Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God's house as a son. And we are his house if indeed we hold fast our confidence and our boasting in our hope.”

Merely saying or declaring that one is a Christian amounts to very little. In fact, it may be an act of self-delusion and self-deception. All through the NT we come across what can only be called “false faith”. False faith is a form of “belief” in Christ that never fully takes root in the heart. There may be an initial season of joy and excitement and Bible study and church attendance, but it is followed, at some point, by drifting away from the Lord and falling into unrepentant sin and idolatry.

Perseverance functions as evidence of an existing right relationship with God. Our author doesn’t say in v. 6 that a person will become a part of God’s people if they persevere. Neither does he say that a person will remain a part of God’s people if they persevere. Rather he says: this is how you can know if someone already is a part of God’s people – does he or she hold fast their confidence and their boasting in hope in Christ all the way to the end. In other words, he is less concerned with whether or not they profess to believe and more with whether or not they persevere to believe.

Some so stress God’s saving grace that they end up undermining personal responsibility and h

[Last week (May 14, 2014), Andrew Wilson posted an article in which he responded to Tom Pennington’s response to him on the subject of spiritual gifts. I thought you might find it helpful. Andrew is an Elder at King’s Church in Eastbourne, U.K. and is pursuing a Ph.D. at King’s College, London.] Continue reading . . .

[Last week (May 14, 2014), Andrew Wilson posted an article in which he responded to Tom Pennington’s response to him on the subject of spiritual gifts. I thought you might find it helpful. Andrew is an Elder at King’s Church in Eastbourne, U.K. and is pursuing a Ph.D. at King’s College, London.]

Remember “Strange Fire”? Well, during the conference, I wrote an article responding to the case for cessationism presented by Tom Pennington, which you can read here (www.thinktheology.co.uk). Recently, Tom Pennington responded, with great kindness and care, on the Grace to You blog. His response was an excellent example of patient and faithful engagement, and I am grateful to him, and to the GTY ministry as a whole, for making it available. In response, and in the hope of further future dialogue, here’s a summary of the concessions I want to make (where he is right and I am wrong), some corrections (where I think he is wrong), some encouraging areas of convergence (where we agree), and then finally, the crux of the matter. Let’s hope it brings more light than heat.

Concessions

On two points, I misrepresented Tom Pennington, and I apologise unreservedly. The first is that he referred to miracles being done in the age of “Moses and Joshua”, and I missed the reference to Joshua, before making that omission a basis for part of my response. This was clumsy. The second is that I carelessly missed the distinction he makes, in talk

I often hear people say that they have embraced the Amillennial view of biblical eschatology “in spite of” what they read in Revelation 20. I want to go on record in saying that I have embraced Amillennialism precisely “because of” Revelation 20. Continue reading . . .

I often hear people say that they have embraced the Amillennial view of biblical eschatology “in spite of” what they read in Revelation 20. I want to go on record in saying that I have embraced Amillennialism precisely “because of” Revelation 20. I find the evidence from this passage to be altogether persuasive in telling me that the “millennial” reign of the saints is a reference to the experience of co-regency on the part of those believers who are now in the intermediate state with Christ. Thus, the millennium is a current phenomenon, in heaven, spanning the age between the two advents of Jesus Christ. Here are ten reasons why.

(1) Amillennialism is better suited to explain the restriction placed on Satan in Revelation 20:1-3. Contrary to the claims of premillennialism, Satan’s binding is not universal, as if during the span of the “1,000 years” he is prevented from doing everything. Rather, he is prevented from perpetuating the spiritual blindness of the nations and keeping them in gospel darkness. He is also prevented from provoking a premature global assault on the church which we know to be the battle of Armageddon.

(2) Amillennialism alone can account for why Satan must be bound in the first place. According to premillennialism, Satan is allegedly prevented from deceiving the very nations who at the close of Revelation 19 have already been defeated and destroyed at Christ’s return. In other words, it makes no sense to speak of protecting the nations from deception by Satan in 20

When I started this brief series of articles on Philippians 4:8-9 I pointed out that it is more than merely an exhortation to think or ponder or meditate. It is also a command regarding our practice as Christians. Continue reading . . .

When I started this brief series of articles on Philippians 4:8-9 I pointed out that it is more than merely an exhortation to think or ponder or meditate. It is also a command regarding our practice as Christians. Here is our text:

“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you” (Phil. 4:8-9).

Don’t miss the connection between v. 8 and v. 9. Paul now calls on the Philippians and all of us to consider to what extent these virtues are reflected in his life, in what they’ve seen and heard and observed in him and his teaching, and put all of that into practice.

I could easily spend all our time on what v. 9 tells us about the nature and importance and absolute necessity of discipleship. People who visit Bridgeway often wonder why we are so insistent about our community groups and our D-groups? It’s because of biblical statements like this. You need the input and example and influence of godly people. You need to be one who is an example and influence to others.

From whom are you learning? Who is mentoring you? Are you being discipled? Are you discipling others? Clearly, Paul believed passionately in the importance of godly, Christ-like role models who embody and live out the eight virtues he’s just enumerated in v. 8. Where are those people in you

We’ve been looking closely at Philippians 4:8-9 and Paul’s counsel to us when it comes to what we embrace, believe, value, and practice. Let’s look again at the passage before I make several observations. Continue reading . . .

We’ve been looking closely at Philippians 4:8-9 and Paul’s counsel to us when it comes to what we embrace, believe, value, and practice. Let’s look again at the passage before I make several observations.

“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you” (Phil. 4:8-9).

(1) By what process or by what standard do we come to attach value and worth to things or actions? In other words, how do we know if something is consistent with these 8 virtues? All too often our approach is totally pragmatic. We judge something’s value by its effectiveness. If it gets the job done, we immediately assume it’s good and right. If it produces numbers and money and fame, we judge it acceptable.

Or again, we evaluate things by how well or successfully they promote our personal goals or advance our cause or enhance our reputation or make us money or satisfy our sensual desires or elicit praise from others.

It seems Paul is telling us to pursue these things because of their intrinsic excellence, an excellence not derived from utility or personal benefit. We are to embrace things that embody and reflect these values because they are right. Period.

(2) The key to holy living begins in the mind. Think. Ponder. Meditate. Reckon. Reflect.

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Make no mistake: There is no enduring change in life, there is no meaningful Christ-exalting, sin-killing sanctification apart from a transformation in how you think. Your mind matters. Continue reading . . .

Make no mistake: There is no enduring change in life, there is no meaningful Christ-exalting, sin-killing sanctification apart from a transformation in how you think. Your mind matters. In fact, it matters eternally. So Paul tells us all to think about true things, not lies; ponder and reflect on what is noble and dignified, not what is base and vulgar; meditate on what is just and righteous not what is wrong and distorted; focus on what is pure, not sleazy; fix your thoughts on what is admirable and praiseworthy, not offensive and ugly. Here is how he put it:

“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you” (Phil. 4:8-9).

The repetition of the word “whatever” all through v. 8 is designed to impress on our hearts the comprehensive scope of these virtues in terms of how they are to impact our lives. Don’t think of these as simply general principles but rather bear in mind moment by moment that a life of truth and purity and excellence is made up of daily, indeed hourly acts characterized by these virtues.

Another thing to remember is that these virtues are not distinctively Christian. They can be found in the world around us. Theologians talk often about “common” grace, that is, the goodness and grace of God whereby he bestows on the unbelieving world good gifts and talents and skil

Among the many reasons I could mention why I love God’s Word, let me give you just one example. Continue reading . . .

Among the many reasons I could mention why I love God’s Word, let me give you just one example. When I read a passage such as Philippians 4:8-9, I find myself experiencing a double effect. Here it is:

“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you” (Phil. 4:8-9).

On the one hand, I feel encouraged and energized, almost as if I’m being lifted above and beyond the harsh realities of life in this fallen world of ours. It’s as if the exalted language of v. 8 and the virtues to which it calls me serve as something of a powerful updraft that elevates me from my place on earth and draws me closer to God.

But then, almost at the same time, this text rather rudely takes hold of me and plants my feet firmly back on the ground and then reaches down and slaps me across the face and shouts, “Wake up, Sam, and change how you think and live right now!”

It’s as if there is at one and the same time both a glorious beauty and a gentle brutality in Paul’s words. The glorious beauty is obvious. Words like honorable and pure and just and lovely and excellence are soothing and reassuring to my heart. But there is a gentle brutality at play here as well. What I mean is that Paul uses these terms not so much to give me the warm fuzzies but to challenge me in terms of what I value most and what I do with my time and how I make choices about what

In a recent article in Charisma magazine (May 2014) a Tennessee pastor cited the words of Jesus in Matthew 18 to support the practice of “agreement” in prayer as a way of increasing the probability of receiving what we ask. Continue reading . . .

In a recent article in Charisma magazine (May 2014) a Tennessee pastor cited the words of Jesus in Matthew 18 to support the practice of “agreement” in prayer as a way of increasing the probability of receiving what we ask. “Before His death and resurrection,” he writes, “Jesus gave a hint about miracle power in Matthew 18:19-20.” He then cites the words of Jesus to the effect that “if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.”

One would be hard-pressed to find a text so frequently cited and so dear to the hearts of Christian men and women as this one. Of course, all biblical texts should be precious to us. But they are precious, and powerful, only to the extent to which we interpret them in light of their context and in accordance with what the original author actually intended to teach.

This Tennessee pastor exhorts us to “read this promise and see its potential. If we can agree,” so he suggests, “anything becomes possible!”

I am somewhat hesitant to take issue with this interpretation, if for no other reason than that my theological hero, Jonathan Edwards, embraced it in support of his efforts in the 18th century to mobilize a global concert of prayer among Christians (see his treatise, Some Thoughts Concerning the Revival, Yale:4, pp. 520-21). There is also the fact that unity of mind and agreement of purpose is of grea

There is a church in my city that is known for its stance in favor of the so-called Prosperity Gospel (oh, how horribly misnamed it is; for what it proclaims is decidedly not “good news”!). People who have visited there informed me of several of their beliefs. Continue reading . . .

There is a church in my city that is known for its stance in favor of the so-called Prosperity Gospel (oh, how horribly misnamed it is; for what it proclaims is decidedly not “good news”!). People who have visited there informed me of several of their beliefs. Here are a few:

Abraham was a wealthy man, and so too was Jesus. It only follows, so they say, that God wants you to be equally rich.

They believe in what they call the “transference” of wealth: God’s design is to take wealth from non-believers and give it to Christians. In this church they explicitly pray each Sunday that this will come to pass.

It is not uncommon for there to be two sermons each Sunday: an initial 30-minute message on tithing, followed by a regular sermon.

The pastor has publicly declared, in the presence of his congregation: "The Bible says lay up your treasures in heaven; but I won't need the treasure when I get to heaven. I NEED IT NOW! I WANT THE MONEY NOW!!" When a member of the church was asked about this, he confirmed that this message is preached on a regular basis.

Each Sunday the congregation reads aloud a long statement of faith, what they call a “decree” which asserts: "I am blessed to prosper in material wealth, in houses, in businesses, etc.”

This “church” is fully devoted to a Health and Wealth message. For example:

They regularly insist that you are already healed and it is just a matter of bringing yourself to believe it.

If you are feelin

So, what are the consequences or results of turning to prayer in the midst of anxiety? Continue reading . . .

So, what are the consequences or results of turning to prayer in the midst of anxiety? Let’s look again at Philippians 4:4-7 for the answer.

“4 Rejoice in the Lord always; again I will say, rejoice. 5 Let your reasonableness be known to everyone. The Lord is at hand; 6 do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:4-7).

Paul describes it in one gloriously beautiful and reassuring phrase: the peace of God guarding our hearts and minds in a way that no human mind can fully comprehend.

Did you know that this phrase “the peace of God” occurs only here in all the NT? He’s not talking about peace “with” God. That is presupposed. If you aren’t at peace “with” God you can’t experience the peace “of” God. If the enmity between you and God has not been removed by faith in the blood of Christ’s cross you can’t experience the sort of peace Paul has in mind. That feeling in your heart of ease and contentment and all’s well in the world is a lie. If you haven’t invested your trust in Christ as your treasure and your only hope for forgiveness of sins, what’s going on in your mind and heart is a psychological delusion, a deceptive trick that ultimately lead you straight into eternal death.

But for those who’ve been reconciled to God through faith in the blood of Christ shed for them on the cross, there is God’s very peace that now enters their hearts and rules and reig