Merry Christmas from the Sola Panel Paul Grimmond

For those overseas, it may seem a bit strange, but, in Australia, Christmas is the biggest holiday of the year. It's traditionally a time when people take time off work and celebrate. (For our US readers, think something like Thanksgiving.) Sadly, the celebrations often have little to do with the birth of our Saviour; please pray for our nation.

All of this is to say that The Sola Panel is going to go into a brief recess over the Christmas-New Year period. Today will be the last post until we return, bigger and better (well, at least, bigger, given the prevalence of eating at Christmas) on the 12th of January.

Thank you to all who have read us regularly this year, who have contributed to the discussions or who have just dropped in occasionally to see what's going on. We're looking forward to continuing to write about life and ministry soaked in God's word in 2009. Until we return, I thought those reading might like to share their favourite Christmas carols. I have been reminded again recently about how profoundly Christian the good carols are. To kick us off, mine is Hark the Herald Angels Sing (it's worth reading the words through slowly). Talk to you all again in 2009.

Merry Christmas and a happy New Year from the Sola Panel team.

Hark the herald angels sing
“Glory to the newborn King!
Peace on earth and mercy mild
God and sinners reconciled”
Joyful, all ye nations rise
Join the triumph of the skies
With the angelic host proclaim:
“Christ is born in Bethlehem”
Hark! The herald angels sing
“Glory to the newborn King!”

Christ by highest heav'n adored
Christ the everlasting Lord!
Late in time behold Him come
Offspring of a Virgin's womb
Veiled in flesh the Godhead see
Hail the incarnate Deity
Pleased as man with man to dwell
Jesus, our Emmanuel
Hark! The herald angels sing
“Glory to the newborn King!”

Hail the heav'n-born Prince of Peace!
Hail the Son of Righteousness!
Light and life to all He brings
Ris‘ ’n with healing in His wings
Mild He lays His glory by
Born that man no more may die
Born to raise the sons of earth
Born to give them second birth
Hark! The herald angels sing
“Glory to the newborn King!”

(Charles Wesley, Hymns and Sacred Poems, 1739.)

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Prosperity teaching without the bling Nicole Starling

Reading through Beyond Greed in the lead-up to Christmas this year has made me think again about ‘prosperity teaching’ and whether I'm as immune to it as I like to think I am.

When it comes dressed in full bling (eg. Brian Houston's You Need more Money or Joel Osteen's Your Best Life Now), I can see it coming a mile off, and I don't have any difficulty identifying it as crassly unbiblical.

But when it comes without those trappings, I'm not so sure that I'm as good at spotting it and guarding my heart against its temptations. And yet, if Jesus says it is the ‘deceitfulness’ of wealth that makes it so dangerous to my perseverance and fruitfulness as a disciple (Mark 4:19), then I need to be on guard for the subtle half-truths as well as the big lie.

Here are two forms of prosperity teaching that I think I am particularly liable to being deceived by:

1. Prosperity teaching by silent example

What I have in mind here is the power our lifestyle has to reinforce or undermine what we say in our preaching. Often the sermons I hear about money and greed and generosity are couched in vague, abstract generalities. This is for all sorts of reasons: to avoid legalism, to allow room for people to use wisdom in applying the Scripture to their differing circumstances, and perhaps also because preachers get more training in exegesis than in application. Whatever the reason, we usually end up hearing very abstract, general encouragements to ‘generosity’ and ‘contentment’ and so on without a lot of concrete detail on what it looks like in practice.

Into that vacuum rushes the example of the people sitting next to us in church—people whom we silently compare ourselves to set the benchmark of what a lifestyle that goes with an acceptable level of ‘generosity’ and ‘contentment’ might look like: the clothes they dress their kids in, the way they they get their hair done, the cars they drive, the houses they live in and the way they furnish them. And of course, if we love money and desire more possessions, and if we want to justify ourselves, we tend to compare ourselves with people who have more than us, not less!

As a friend of ours wrote in a letter to The Briefing a few years ago:

It seems to me that much evangelical complaining about Pentecostal ‘prosperity doctrine’ has a cheap-shot quality to it. We rail against a teaching about prosperity, while all the while pursuing a lifestyle of prosperity. We’re surely right to oppose such a teaching, but to do so while embracing a prosperity lifestyle seems hypocritical. At least Pentecostal affluence is in keeping with what they teach. Do we pride ourselves on a superior teaching, and yet remain expert at ignoring the implications of that teaching? Would the cars in my church car park look any different to those at Hillsong? I doubt it.

2. Prosperity teaching by neglected emphasis

Along with that silent teaching that we give to each other in the example of our lifestyle, the other form of prosperity teaching that I think I am vulnerable to is the prosperity teaching that comes not so much in what is said, but in what is left out or left under-emphasized.

What I have in mind here is the sort of teaching that goes on at great length about the wisdom of Proverbs and the good gifts that God the Creator has given to us without reminding us that we live in the last days, under ‘wartime’ circumstances that call for us to sacrifice some of these creation blessings for the sake of others and for the work of the gospel.

I'm thankful for books and sermons that encourage me to take my sexual relationship with my husband seriously, but I don't need someone to help me rationalize the temptation to go shopping for more expensive intimate apparel!

I'm thankful for teaching that encourages me to be faithful to my responsibilities in helping Dave, managing a household and caring for small children, but I don't need someone to feed my selfish desire to devote my days to beautifying the house and garden.

I'm thankful for every encouragement I get to read good theology and think hard about the things of God, but I don't need someone to help me feel okay about my craving to buy all the latest publications, shiny and new at the local Christian bookshop.


A message about marriage, family, food, sex or money that just tells me that God is the good creator of all these things (1 Tim 4:1-5) without mentioning that he made all these things for his glory (1 Cor 10:31-11:1), that his glory shines most perfectly in Christ crucified (2 Cor 4:6) and that that is reflected in my life as I live it in the light of the cross (2 Cor 3:18) is, at best, a half-truth and, at worst, a kind of soft prosperity gospel—just without the bling! And I find it so much more tempting.

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Bible Resistance Lionel Windsor

This is a public health warning for the attention of all those involved in the cure of souls (here's a representative list). A particularly insidious threat to spiritual wellbeing has been identified, and we need your help in eradicating it. The phenomenon has been dubbed ‘Bible Resistance’. The group in society most at risk from Bible Resistance are Christians who identify themselves as members of ‘good’, ‘faithful’ or ‘Bible-believing’ congregations.

Bible Resistance has a number of parallels to the medical phenomenon of antibiotic resistance. In simplified terms, antibiotic resistance can occur when a course of antibiotics is prescribed for the treatment of certain bacterial infections. The patient begins to take the antibiotic course, which eliminates a large proportion of the bacteria with the first few doses. However, as soon as the patient begins to feel better, he or she stops taking them and fails to complete the course. The result is that the bacteria that are left (bacteria which are naturally less susceptible to the antibiotics) multiply to form a population of bacteria that is more resistant to the antibiotics. This lessens the effectiveness of the antiobiotics in the future. To mitigate against this phenomenon, patients are strongly urged to finish their course of antibiotics, even if they start to feel better before the course is finished.

Bible Resistance develops in an analogous manner. Christians are subjected to accurate Bible teaching that helps them in their understanding of God immensely. They are able to comprehend the big picture of God's work through the proper application of biblical theology; they learn to read the Bible for themselves through careful exegesis and exposition; and they gain an awareness of God's grace and power through the judicious introduction of important doctrines. However, Bible resistance can develop when the Bible teaching frequently fails to ‘finish the course’ in that it fails to devote sufficient time and energy to helping people see the relevance of the subject matter for their own behaviour. That is, the application of the Bible teaching to the individual (i.e. “How should I respond to this?”) is inadequate; it is abbreviated, absent, irrelevant, impossible, assumed, unconnected to the exegesis of the passage, clichéd, just a hobbyhorse of the teacher, delivered impersonally, hypocritical or un-thought-through. The result is that the person's life remains unchanged, and he or she becomes used to hearing ‘good’ Bible teaching without feeling the need to really respond. This lessens the effectiveness of any Bible teaching in the future. To mitigate against this phenomenon, Bible teachers are strongly urged to devote adequate time and attention to providing incisive and relevant application in their teaching. They must also be in the habit of applying the Bible to themselves frequently before they apply it to others.

The author of this article has himself been guilty of many of the aforementioned omissions, and urges all Bible teachers to be on their guard.

To help you identify individuals at risk of Bible Resistance, the following warning signs may help (the list is not exhaustive):

  • A disposition to respond to Bible teaching predominantly by providing ‘feedback’ on how well the exegesis was performed, or how closely it fit with certain predefined doctrinal standards
  • A lack of any reference to one's own personal repentance (in thought, word and deed) in an individual's conversation
  • A preoccupation with the failings of others
  • (Related to the previous point) a preoccupation with church or denominational politics
  • A lack of observable Christian growth over a period of years

The seriousness of Bible resistance cannot be underestimated. Bible resistance is known to be a contributing factor to a fatal condition known as “hardness of heart”. See, for example, Psalm 95, Mark 3:1-5, Mark 10:1-9, Romans 2 and Hebrews 3, for the devastating effects of this condition. Please be on your guard, and pay particular attention to your application in your Bible teaching. The following suggestions may help (again, the list is not exhaustive):

  • Devote adequate time in your teaching to applying the Bible passage to the listeners. Get rid of other material if you need to.
  • Ensure that the application flows from the Bible passage itself, rather than from your own predispositions.
  • Choose specific examples rather than just dealing in generalities.
  • Check that the application is relevant and possible for your listeners.
  • Consider applications that relate to the understanding, the will, the affections and the conscience.

God-willing, after receiving healthy doses of this, your congregation will be guarded against infection!

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Factotum #3 (continued) Paul Grimmond

Here's some more of our Saturday series on being a servant of Jesus. Last week we were encouraged to think about finding an opportunity to read the Bible one-to-one with someone we know. This week we come to some general tips about how to make the most out of reading the Bible together.

Here are some tips to get you started. You will develop your own patterns along the way.

  • Decide to meet for a specified period of time—say, six months—so it is easy to stop if you need to.
  • Give priority to reading the Bible rather than Christian books.
  • Try a variety of methods for Bible reading:
    • Verse by Verse: read the text verse by verse, and work out what it is saying. Using a Bible with marginal notes and cross references will deepen the discussion.
    • QUIT: look for QUestions that need to be resolved, Implications for life and major Themes in the passage.
    • Interactive Bible Studies: prepared studies, such as those published by Matthias Media. You can do some preparation before meeting, or just work through the material together.
  • Leave plenty of time for prayer. Pray about the implications of your Bible reading and the current concerns in your lives. But also pray beyond your own horizons for unbelievers, your church and gospel ministries around the world. If you can't work out who to pray for, ask your pastor or get some newsletters from evangelists and church planters in Australia and overseas.

Who to meet with

The possibilities are only limited by your imagination.

  • Christian friends for mutual encouragement at church, work, school, college, university or in the neighbourhood—anyone who is ‘spiritually hungry’.
  • Young Christians to build foundations in the faith.
  • Potential leaders who need nurturing and training in Bible reading and prayer.
  • Christians who want to do some deeper Bible study.
  • Your pastor who would love to read and pray with someone.
  • A friend going through a crisis.
  • Christians who are struggling with faith.
  • Non-Christians who want to work out systematically what the Bible is saying.
  • Christians who are restricted in some way from attending church or groups.

Some warnings

The priority of God's word, not our problems

Have you ever noticed how people with problems absorb your time and energy? You feel the energy drain out of you as they enter the room. In groups, they dominate the discussion. We all have problems, but some people become problem-centred because of the severity of their needs. One mistake in personal ministry is to be dominated by such people. They are so needy that, in our compassion, we feel guilty if we don't give them all the energy they demand. We end up visiting them again and again, or meeting them regularly at the expense of others.

It sounds harsh at first, but there is a better way. Firstly, if you do meet with such a person, set a different agenda. Instead of starting with his or her problems, start with Bible reading and prayer. He or she will then start to see how God views their life and problems, and thus they will make some progress in dealing with life under God's word. Secondly, give priority to training others in ministry. Meet with a spiritually hungry, ‘problem-free’ person who will mature and begin to serve others. Then you can give better care to those with problems because there will be more carers. Investing time in training others in service multiplies the workforce in the church.

The spiritual guru syndrome

We don't want to become spiritual guides for people and make them dependent on us, rather than God. Meeting regularly with someone and drawing them into close relationship can be highly manipulative. Some have never had such close attention from anyone, and they will agree to anything to protect the relationship. You can reduce such dependency by deciding to meet for a specified time period and by ensuring they relate to other Christians in church and small groups.

The cults have deliberately exploited the power of personal discipleship to control their members and movements. We need to ensure our personal ministries are characterized by freedom and flexibility. Some people should never be invited to regular personal meetings because of their insecurities.

Gender issues

One-to-one ministry tends to suit women better than men. Women enjoy the intimacy and are more articulate, which is a boon to conversation.

In general, men find it difficult to start these one-to-one meetings. They are more comfortable doing something together, like sport, fixing things or watching TV. Men don't just sit down and bare their souls to each other. Some men will find it easier to meet in threes or fours to reduce the intensity and so they feel less threatened and exposed. Meeting in a familiar context, like a club or McDonald's, may work better. For many men, they will learn more by having a healthy argument over the Scriptures, and they will let down their guard once they get drawn into the fight! You may not like these cultural stereotypes, but men do need to work out their way of meeting one-to-one.

Pepper the earth

If you meet with a Christian for Bible reading and prayer for the next 12 months, what will happen? You don't know exactly, but you can have certain hopes and prayers. Both of you will grow in the knowledge and love of the Lord. Perhaps you will encourage others to start meeting one-to-one. Perhaps you will both continue to meet with different Christians for the next 40 years. Just imagine what could happen if it was commonplace for Christians to meet for one-to-one Bible reading and prayer! What would happen if our society was peppered with thousands of such meetings? What growth in godliness might we see?

Read the full article online.

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Hallelujah—judgement! Gordon Cheng

I've been reading and enjoying David Ould's series of posts on Handel's oratorio ‘Messiah’ (David's got plenty to say on the subject; make sure you check his archives.) If you get the chance to hear it this Christmas—better, to sing it—grab it with both hands. Even if you're not a classical music buff, it is one of the most stirring introductions to biblical theology you are likely to come across in this present evil age.

The piece everyone knows from Messiah is the Hallelujah chorus. Check this version on YouTube, which really only needs a bouncing ball for you to be able to sing along for yourself. It is terrific. But when you sing or hear it in context, you realize something else quite remarkable: the praise of God that runs through this piece does not come like creation out of the blue, from nothing, ex nihilo. It comes in response to a tenor solo that quotes Psalm 2:9: “ Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel” (Those who believe the Bible's severest words of judgment are reserved for those who count themselves religious insiders probably haven't read Psalm 2 lately!)

Charles Jennens, the man who chose the Bible verses for Handel's music, chose to put this verse from Psalm 2 at this precise point, just before the massed choir bursts into a song of praise. In Handel's oratorio, it comes after many other Bible verses explaining how Jesus died for sin and rose again from the dead. In his resurrection, he was crowned “King of Glory”. Now, as the ascended King of creation, he smashes his enemies to pieces—as prophesied by the Psalmist.

When you take your friends to hear ‘Messiah’ and they stand in accordance with the tradition of this piece, ask them afterwards if they realize that they were standing to celebrate and honour the one who will utterly destroy any who oppose his will. The conversation, God willing, could lead you all the way back to the gospel of grace.

This message of triumphant judgement comes not just as the message of one inspired composer. It comes from the pages of Scripture, which is a book of God's glory in judgement followed by God's glory in grace. Check the words for yourself, find them in context in your Bible, and sing 'Hallelujah' to our mighty King Jesus, who dashes his enemies in pieces with a rod of iron.

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Have you Donne Christmas yet? Paul Grimmond

No man is an island. entire of itself; every man is a piece of the continent, a part of the main; if a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were; any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bell tolls; it tolls for thee.

(John Donne, ‘Meditation XVII’, The Works of John Donne, edited by Henry Alford, John W Parker, London, 1839, p. 574.)

These famous words reflect life in another time. Death was announced to all by the clanging of the bell. Without knowing who had died, you were reminded that you belonged to the race of Adam—the inheritors of death.

The copy of Donne's meditations sitting on the shelf in my office contains a short biography of Donne written by Izaac Walton. As I read it, I was struck by the way Donne's experience of sickness, and thus his association with death, lead him to contemplate the grace and mercy of God in Christ. Instead of seeking to divert himself from the pain, Donne gave himself to contemplating the goodness of God in Christ. Donne knew the riches of Christ's love so deeply that, even as he was dying, he was asking to be allowed to continue to preach the gospel.

At the end of his life, his sickness caused him to retire to the country for so long that a rumour went around that he had died. In response to the report, Donne wrote a letter to a friend sprinkled with dry humour and deep conviction. Here is a brief excerpt:

A man would almost be content to die—if there were no other benefit in death—to hear of so much sorrow, and so much good testimony from good men, as I—God be blessed for it—did upon the report of my death ... It hath been my desire, and God may be pleased to grant it, that I might die in the pulpit; that is, die the sooner by occasion of these labours.

Izaac Walton, The Life of Dr John Donne, 1639

The account of his life goes on to describe his last sermon, which occured within a month of writing this letter:

Before that month ended, he was appointed to preach upon his old constant day, the first Friday in Lent: he had notice of it, and had in his sickness so prepared for that employment, that as he had long thirsted for it, so he resolved his weakness should not hinder his journey; he came therefore to London some few days before his appointed day of preaching. At his coming thither, many of his friends—who with sorrow saw his sickness had left him but so much flesh as did only cover his bones—doubted his strength to perform that task, and did therefore dissuade him from undertaking it, assuring him, however, it was like to shorten his life: but he passionately denied their requests, saying “he would not doubt that God, who in so many weaknesses had assisted him with an unexpected strength, would now withdraw it in his employment; professing an holy ambition to perform that sacred work.” And when, to the amazement of some beholders, he appeared in the pulpit, many of them thought he presented himself no to preach mortification by a living voice, but mortality by a decayed body, and a dying face.

Izaac Walton, The Life of Dr John Donne, 1639

The day after he preached this sermon, he was visited by a friend who asked, “Why are you sad?” He replied,

I am not sad; but most of the night past I have entertained myself with many thoughts of several friends that left me here, and are gone to that place from which they shall not return; and that within a few days I also shall go hence, and no more be seen. And my preparation for this change is become my nightly meditation upon my bed, which my infirmities have now made restless to me ... I cannot plead innocency of life, especially of my youth; but I am to be judged by a merciful God, who is not willing to see what I have done amiss. And though of myself I have nothing to present to Him but sins and misery, yet I know He looks not upon me now as I am of myself, but as I am in my Saviour, and hath given me, even at this present time, some testimonies of His Holy Spirit, that I am of the number of His Elect: I am therefore full of inexpressible joy, and shall die in peace.

Izaac Walton, The Life of Dr John Donne, 1639

Maybe if contemplating death and the goodness of God can lead to words like this, it is time for us all to contemplate our mortality a little more often. It would certainly help us to appreciate Christmas: “And the angel said to them, ‘Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.’” (Luke 2:10-11).

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Environmentalism and the destruction of the world Andrew Barry

Many Christian responses to the environment seem to obscure a very important doctrine. In their call to action, some recent books and pamphlets I have read on the topic hide the biblical notion that this world will be destroyed.

There is a hot debate running among Christians, and it is stereotypically played out as though each side owns half the evidence:

  1. Academic and denominational publications advocating care for the environment own all the verses that talk about stewardship and the continuity of the created order with the one to come (its transformation)
  2. Grassroots individuals advocating an ‘I-don't-care attitude’ seem to own all the verses that proclaim clearly the end of the created order (its destruction).

Yet why the impasse? I think you can be concerned for the welfare of our environment and still hold to the verses that show the violent future that will come. However, often it seems as if concern for the environment silences us from announcing the news of the final judgement!

Let me propose two brief analogies that relate our dying world to mortal humans and animals:

  1. Until Christ returns, our bodies will all die. Despite this, we expect doctors to do all they can to preserve life while it lasts. This is basically their Hippocratic Oath. It is futile, in one sense, because they are fighting the inevitable decay, and yet it is worthwhile because mortal life still has inherent value. Our destiny is worm-food, and yet we still must take care of each other's bodies. In a similar way, we should take care of our world as we were created to do, even if it is destined for fire and destruction (2 Pet 3, Heb 12). The mandate to stewardship is perhaps our ‘Hippocratic Oath’.
  2. The Bible says that a righteous man is concerned for the life of his animals, whereas the wicked man is cruel to them (Prov 12:10). This verse applies especially to those animals a man eats! The underlying word is often translated ‘cattle’. Here is the parallel: even though we subdue the earth and use it, and even though it will not last forever, it is not our place as Christians to be particularly cruel or wanton in ruining the world. Just as righteous people care for the animals they ‘use’, we also must care for the world we ‘use’.

In this discussion, I take it as given that Christians should care for the environment in some way. But I want to urge us to think about our environmentalism and how it relates to our message of the final destruction and renewal of all things. The future does not hamper our efforts to care for this world; it actually gives us clarity, and avoids both the pitfalls of the new godless ‘environmental religion’ and the ‘don't-care’ attitude of some Christians.

Let's be good stewards of the environment, but let's also keep preaching the end of all things shamelessly! The devil is probably rejoicing that what seems an urgent thing (environmental concern) has silenced us from preaching an even more urgent thing (that God will destroy and renew all things himself).

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Playing the man and not the ball Gordon Cheng

From time to time I've been on the receiving end of criticism about ‘playing the man and not the ball’—that is, for raising questions about the character of a speaker, rather than majoring on the content of their teaching. So people have wanted to say, for example, that it is impolite, rude and even ungodly behaviour to label a Brian Houston or a Rowan Williams as a false teacher in danger of hell, and to suggest, furthermore, that they are making their followers twice as fit for hell as they are themselves. (Oops, did it again! Let's move right along; nothing more to see in this paragraph ...)

It is, possibly, ironic to be criticizing the motives, character and godliness of someone for raising questions about motives, character and godliness. But we can pass over this small difficulty, for the more important complaint seems to be that such character attacks fail to do justice to the substance of what a false teacher is saying.

On the face of it, this is a reasonable objection. After all, it may well be that people who write books with titles like You Need More Money or Teresa of Avila are, indeed, promoting a false gospel. But how can we know unless we look past the speaker or writer, and read or listen attentively to what they have to say?

Well, fair enough, at one level. After all, one of the ways false character in wicked teachers reveals itself is not usually in an obviously immoral lifestyle, since openly immoral or violent people tend not to rise very far up the leadership scale. Even if they do, they generally manage to conceal their grosser sins from the eyes of churches they pastor. When Paul sums up his view of human sinfulness in Romans 3:10-18, notice that a significant number of his Old Testament quotes concern not so much our actions as our thoughts, and, subsequently, our mouths and what comes out of them:

“None is righteous, no, not one;
    no one understands;
    no one seeks for God.
All have turned aside; together they have become worthless;
    no one does good,
    not even one.”
Their throat is an open grave;
    they use their tongues to deceive.”
The venom of asps is under their lips.
    “Their mouth is full of curses and bitterness.
“Their feet are swift to shed blood;
    in their paths are ruin and misery,
and the way of peace they have not known.”
    “There is no fear of God before their eyes.”

Paul diagnoses the human condition painfully well: it's throats, tongues, lips and mouths that cause great damage—damage as great as any other body parts are capable of doing. His thought parallels James, who observed that “the tongue is a fire, a world of unrighteousness” (3:6). So if we are trying to spiritually dismember lying liars, we need to pay at least some attention to their lying lies. How can we truly interact with the author of Teresa of Avila, some may ask, if we are unaware of what he or she said? (There are a few Teresa of Avila authors out there, not to mention the lady herself.)

All these thoughts were dashing through my mind faster than a one-horse open sleigh when I stumbled upon Romans 16:17-20, which I'm reading because I've been hurtling towards the conclusion of a series of Matthias Media Romans Bible studies faster than a blog post to a point. Have a read:

I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive. For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

(Before you read on, make sure you check the immediate context to ensure that I'm not about to twist Paul's words a la your average false teacher.)

This is a good warning from Paul about false teachers. We ought to “avoid them”. It is also a great encouragement that God is going to judge them: “The God of peace will soon crush Satan under your feet.”. Even if we can't face down our false teacher problems entirely, we know that God will get them in the end.

But an important question remains: just exactly who are these false teachers? Well, if you want an honest answer, ‘I don't know’ is probably the best. If you want to do better and get a scholarly, thoughtful, honest answer, here's Doug Moo:

Identifying these false teachers is nearly impossible.

He says this on page 929 of his otherwise reasonably detailed commentary. Essentially, so out of the blue is Paul's attack on these false teachers that a few desperate commentators have even resorted to saying that this is not really a part of Paul's letter to the Romans. Someone, they suggest (perhaps Paul's Aunty Gladys or a helpful scribe) thought something was lacking from Paul's letter, and just popped this bit in to round the message out a bit. For there really has been no mention of false teachers and their beliefs anywhere in the letter up to this point (Romans 3:8 is as close as you're going to get). Unfortunately for commentators, however, the idea that this bit of Romans was added in after the event has not a single shred of supporting textual evidence.

To return to our topic, however, what exactly does Paul do to help his Roman readers identify and respond rightly to these false teachers? Simple: he attacks the character of the people doing the false teaching. As far as the content of their teaching goes, he has nothing to say. The only issue of substance Paul addresses is that they don't think the same as he does—that is, to quote Paul, they “create obstacles contrary to the doctrine that you have been taught” (Rom 16:17). Beyond that, he just describes what these people are like: they don't serve the Lord Jesus, they follow their own appetites, they use smooth talk, they are flatterers, they deceive the naive, they sell their grandmothers, they hang around schoolyards and take photos using mobile phones, and so on.

All right, I admit the last couple of items on that list were completely made up. But even so, this two-verse dismissal of false teachers is darker and smearier than a piece of Vegemite. It is a complete hatchet job on Paul's part.

May the Lord Jesus grant us the courage to treat all false teachers with the same contempt.

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What’s our message? Tony Payne

The always provocative and challenging John Piper has listed seven theses that summarize the message he feels he's been put on earth to preach. Here they are:

Thesis 1

My all-shaping conviction is that God created the universe in order that he might be worshipped with white-hot intensity by created beings who see his glory manifested in creation and history and supremely in the saving work of Christ.

Thesis 2

I am also persuaded that people need to be confronted with how self-exalting God is in this purpose. To confront them with this, I give a quiz:

Q 1: What is the chief end of God?
A: The chief end of God is to glorify God and enjoy displaying and magnifying his glory forever.

Q 2: Who is the most God-centered person in the universe?
A: God.

Q 3: Who is uppermost in God's affections?
A: God.

Q 4: Is God an idolater?
A: No. He has no other gods before him.

Q 5: What is God's chief jealousy?
A: God's chief jealousy is to be known, admired, trusted, enjoyed, and obeyed above all others.

Q 6: Do you feel most loved by God because he makes much of you, or because he frees you to enjoy making much of him forever?

Thesis 3

I press on this because I believe that if we are God-centered simply because we consciously or unconsciously believe God is man-centered, then our God-centeredness is in reality man-centeredness. Teaching God's God-centeredness forces this issue of whether we treasure God because of his excellence or mainly because he endorses ours.

Thesis 4

God's eternal, radical, ultimate commitment to his own self-exaltation permeates Scripture. His aim to be exalted glorified, admired, magnified, praised, and reverenced is seen to be the ultimate goal of all creation, all providence, and all saving acts.

  • “He predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of the glory of his grace” (Ephesians 1:5-6).
  • God created the natural world to display his glory: “The heavens declare the glory of God” (Psalms 19:1).
  • “You are my servant Israel in whom I will be glorified” (Isaiah 49:3); “. . . that they might be for me a people, a name, a praise, and a glory (Jeremiah 13:11).
  • “He saved them [at the Red Sea] for his name's sake that he might make known his mighty power” (Psalm l06:7-8); “I have raised you up for this very purpose of showing my power in you, so that my name may be proclaimed in all the earth” (Romans 9:17).
  • “I acted [in the wilderness] for the sake of my name, that it should not be profaned in the sight of the nations in whose sight I had brought them out (Ezekiel 20:14).
  • [After asking for a king] “Fear not . . . For the Lord will not cast away his people for his great name's sake (l Samuel 12:20-22).
  • “Thus says the Lord God, It is not for your sake, O house of Israel, that I am about to act [in bringing you back from the exile], but for the sake of my holy name . . . . And I will vindicate the holiness of my great name . . . and the nations will know that I am the Lord” (Ezekiel 36:22-23, 32). “For My own sake, for My own sake, I will act; For how can My name be profaned? And My glory I will not give to another” (Isaiah 48:11).
  • “Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy” (Romans 15:8-9).
  • “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour'? No, for this purpose I have come to this hour. Father, glorify Your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again” (John 12:27, 28).
  • “He died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Corinthians 5:15).
  • “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 2:9-11).
  • “I am he who blots out your transgressions for my own sake, and I will not remember your sins” (Isaiah 43:25).
  • “Whoever serves [let him serve], as one who serves by the strength that God supplies—in order that in everything God may be glorified” (1 Peter 4:11).
  • “Immediately an angel of the Lord smote [Herod] because he did not give glory to God” (Acts 12:23).
  • “. . . when he comes on that day to be glorified in his saints and to be marveled at in all who have believed (2 Thessalonians l:9-l0).
  • “Father, I desire that they also, whom thou hast given me, may be with me where I am, to behold my glory, which thou hast given me in Thy love for me before the foundation of the world” (John l7:24).
  • “For the earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea” (Habakkuk 2:14).
  • “And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the lamb” (Revelation 21:23).

Thesis 5

This is not megalomania because, unlike our self-exaltation, God's self-exaltation draws attention to what gives greatest and longest joy, namely, himself. When we exalt ourselves, we lure people away from the one thing that can satisfy their souls—the infinite beauty of God. When God exalts himself, he manifests the one thing that can satisfy our souls, namely, God.

Therefore, God is the one being in the universe for whom self-exaltation is the most loving act, since love labors and suffers to enthrall us with what is infinitely and eternally satisfying, namely, God. Therefore, when God exalts God and commands us to join him, he is pursuing our highest, deepest, longest happiness. This is love, not megalomania.

Thesis 6

God's pursuit of his glory and our pursuit of our joy turn out to be the same pursuit. This is what Christ died to achieve. “Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18). When we are brought to God as our highest treasure, he gets the glory and we get the pleasure.

Thesis 7

To see this and believe this and experience this is radically transforming to worship—whether personal or corporate, marketplace or liturgical.

As helpful and as biblical as these theses are, I have a problem with them. There is something missing in their content and emphasis, and it is the primary and central something that every Christian preacher is put on earth to preach: the proclamation of the message that Jesus Christ is Lord.

Perhaps I'm being unfair. John Piper may be saying that this is simply the particular wrinkle or emphasis he personally has been put on the planet to preach, not the message that all Christian preachers should deliver. But I am discomforted all the same. Is Piper's message so centred on God and his glory (and our enjoyment of God in his self-glorification) that Jesus has become a mechanism by which this takes place, rather than the central focus of the message? Where does the centrality of the Lordship of Christ fit into Piper's proclamation?

Let me go out on a limb and try a thesis of my own: we are put on the planet to proclaim the crucified and risen Jesus Christ as the Lord and Judge of the world—the one who saves all those who repent and turn to him in faith. A corollary of this message is that God is vastly glorified in these wonderful saving purposes, and that humans find true freedom and joy in turning to him. This aspect of the Bible's teaching sheds light on the gospel's background and impetus (God displaying and seeking his glory), and its effects, outcomes and benefits (God being glorified, and us enjoying his glory). But it remains a corollary to the message, or a facet of its inner logic. It is not the gospel itself—certainly not in the New Testament anyway. And there is always a danger attached to diminishing our emphasis on the New Testament gospel, and preaching up some other aspect or emphasis in its place, no matter how true or right that emphasis may be in itself.

Am I being unfair to the admirable Dr Piper, or have others thought this too?

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Factotum #3 Paul Grimmond

Welcome to our ongoing Saturday series on some of the practicalities of serving other people with the word of God. The next couple of weeks are going to be devoted to a ministry that anyone can practice: the ministry of one-to-one Bible reading and prayer.

The following is a true story. Last Friday, two friends met to read the Bible, pray and drink coffee, like they do every week for about an hour. They go to the same church, and decided they needed some accountability in their lives as Christians. Last week, they were up to Philippians chapter 2 in their reading programme. They read the chapter out loud, then talked about its implications for their thinking and prayers. They are doing detailed Bible study in small groups, so the focus of their time was on application and encouragement. From Philippians 2, they talked for a while about Jesus' priority of service over status and their struggles to help others when there is no recognition involved. They confessed their tendency to complain and argue, and the conversation moved to wider issues of status seeking in the church. This gave them plenty to pray about, and they concluded their prayers by remembering two missionary families. Next week they will read chapter 3.

So what?

This doesn't exactly grab you as one of the great stand-out events of last Friday. Even within the Christian world, on a scale of 1 to 100, it doesn't rank more than a 0.01 in importance.

But think about the long-term effects of meeting like this. The two friends will know the Bible better, pray regularly and deepen their friendship. They will encourage each other to deal with God and his word with integrity. As they open their lives to each other before God's word, they will “spur one another on towards love and good deeds” (Heb 10:24-25). They will strengthen each other to resist sin and remain faithful to Christ.

Why do it?

At the core of all Christian ministry is Bible reading and prayer. We are united with Christ by hearing his word and responding in faith, and that is how we remain in Christ. We can never progress beyond these basics—teaching each other the word of God; calling upon each other to believe and repent; bringing our lives, our churches and the world before God in prayer.

But we can do all this in three broad contexts: large groups, small groups and one-to-one. We choose different contexts on totally pragmatic grounds. There is a certain efficiency of gathering people together, and there are various educational advantages in each context. However, all ministry is ultimately to individuals, even when we are dealing with groups. Our concern is for the salvation and growth of each one.

So what are the benefits of reading the Bible and praying one-to-one? It is:

  • convenient: arranging to meet one Christian for one hour weekly is realistic, even in the busiest lives. It's easy to get started, with minimal organization required.
  • personal: the discussion and prayers can address particular individual concerns. In groups, it is impossible to deal with everyone's issues and questions.
  • accountable: meeting one-to-one is an ideal way of holding each other accountable to read and obey the Bible. It is hard to meet each week and pretend to be serious about submitting to Christ while playing around with secret sin. In our perversity, this is not impossible, but it's hard to sustain the performance.
  • strategic: this is a basic ministry to master, and will be useful in many contexts. Wherever we go in church life, we can find a Christian with whom we can read and pray. Sometimes at work we will find a Christian who would love to meet with us. In some ministry contexts, such as the military and educational institutions, it is almost impossible to gather Christians into groups, and personal ministry is the only option. For some Christians, the only opportunity for fellowship is with individuals due to family restrictions and persecution.

Why we don't

If I had to hazard a guess as to how many Christians engage in one-to-one Bible reading and prayer, I would say less than 1%. I have no data on this; it's just a hunch. This seems strange if it is such a simple and convenient way of spurring each other on in the faith. Why don't we do it?

We are too busy in Christian service

The old cliché is true: “the good is the enemy of the best”. One reason we don't read and pray with each other is our devotion to other Christian activities.

There are limitless opportunities to serve Christ and his people, and Christ has given a diversity of gifts to edify his church. However, certain ministries, such as prophecy, have priority over others because they are more useful for edifying the church. Whatever else Paul means by prophecy, fundamentally it is speaking the word of God, and we are to “excel in gifts that build up the church” (1 Cor 14:12). Speaking the word of God to each other is the way we are strengthened, encouraged and comforted, and the way the church is built. One-to-one Bible reading and prayer is, therefore, a very high ministry priority.

Most of us have little discretionary time where we are free to choose how we use it. We have fixed priorities that absorb most of the 168 hours in the week. Sleeping, eating, travelling, working, family responsibilities, chores and ‘personal things’ take around 140 hours, if you have anything like a ‘normal’ life. The 28 hours remaining is your discretionary time—time that you can divide between leisure, study, socializing, hobbies, and so on. Christians will devote some of these 28 hours to specifically Christian activity. This will include private Bible reading, prayer and study of Christian literature, as well as service to others. When we look at it realistically, there are only around 5-10 hours per week available for Christian activity with others, and most of this time is taken up with church meetings, a Bible study group or committees. And, as the years roll on, there is even less time at our discretion, with increased family and work responsibilities.

Maybe we need to rethink our ministry responsibilities and withdraw from some tasks in church life in order to read and pray with others.

We put structures before people

If we are asked about the ministries of our church, we usually answer in terms of structures and programmes: men's fellowship, Sunday School, Youth Club, women's Bible study, and so on. If our pastors ask us to be involved in ministry, they usually mean taking on a particular task to keep the programme running. These kinds of programmes are often good—some may be essential—but our thinking is back to front. The reason we run ministry activities is for people—their salvation and maturity in Christ. After a while, the programme attains a validity in itself; the means becomes the end. For example, ee run a drop-in centre because we have always run a drop-in centre.

If, instead, we start with people and ask how we can win them for Christ and establish them in the faith, we might end up spending our ministry time differently. We might cancel some programmes, and start meeting with individuals for Bible reading and prayer. Or we might build this one-to-one ministry into our existing programmes.

We seek recognition for our ministry

There is no kudos or notoriety in private meetings with individuals reading the Bible and praying. There is a type of career path in churches—from pew sitter to welcomer to assistant Bible study leader to Bible study leader to board of elders to chair of the board. Just adjust the titles for your particular church. One-to-one ministry doesn't advance our career at all.

We don't feel qualified

This is one of the advantages of one-to-one Bible reading and prayer: it is simple; everyone can do it. We are not taking over the minister's job to teach the Bible, and we don't have to have all the answers. Together, we can wrestle with understanding God's word and changing our lives. We are not setting ourselves up as the fount of all knowledge and virtue. All we need is the heart to know God better and to encourage one another.

We never thought of it

Now you have!

Read the full article online.

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Tony Payne

Tony Payne

Paul is one of the Staff Editors at Matthias Media. He is married to Cathy and has three fantastic kids. He loves student ministry, reading, writing music and playing the saxophone, and is looking forward to meeting Jesus face to face.

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