The Christian Life: Worship (3)

Worship was not man’s idea, but God’s.  Therefore, He alone is in a position to determine how He is to be worshiped.  The first four of the Ten Commandments can be seen as instruction regarding worship:  (1) Worship God only.  (2) Do not worship God using idols. (3) Do not worship God thoughtlessly (in vain). (4) The Sabbath is to be set aside as a special day for worship.[1]

In Deuteronomy 12, God instructed His people to worship Him only according to His instructions, expressly forbidding them to worship Him: (a) according to our ideas and desires (v.8), and (b) in any manner in which pagans worship their gods (v.30).  The principle for worship here is no less applicable to the New Testament Church than it was to Old Testament Israel.  We must search the scriptures to learn how God wants to be worshiped, rather than copy the ways of the world or try to come up with new and innovative ways to worship God.  The only right ways to worship God are biblical ways.[2]

What are the biblical ways to worship God?  (This is not an exhaustive list.)

Singing.  Singing has always been and will ever be an integral part of worship.  This is true not because music moves the heart and emotions (which it certainly can do), but because God has ordained music for worship.  The reason music moves the heart and emotions is because God ordained it to be so.  If anyone might doubt the place of singing in biblical worship, he has only to look at the book of Psalms, which is the Bible’s hymnal, and the largest book in the Bible.  Some have argued that vocal music is appropriate for worship while instrumental music is not.  While it is true that there is no instrument like the human voice with which to praise God, prohibiting musical instruments would require editing the Psalms to erase the numerous times instruments are mentioned and even commanded (e.g., Psalm 150).

The Lord’s Supper.  This special remembrance of Christ’s sacrificial death was instituted by Christ Himself (Matthew 26:26-28).  The Apostle Paul instructed the Church to observe the Lord’s Supper with all due reverence (1 Corinthians 11:17-34).

The Church is not unified regarding some of the particulars of how to receive communion or how often.  Differences arise over whether to use wine or unfermented juice, and leavened or unleavened bread.  Some observe the sacrament weekly, some monthly, or even less frequently.  What is right regarding these and similar questions appears to be left to conscience.  What is not allowed is using elements that have no relationship to bread and wine, downplaying the importance of the Supper by partaking with a lack of reverence, or a failure to observe the Supper with some measure of regularity and frequency.

Sacrificial Worship.  Old Testament sacrifices were the central means of worship.  While we do not offer the ceremonial sacrifices of the Old Testament—because Jesus’ sacrifice on the cross is the once-for-all sacrifice for sin—we are to offer “the sacrifice of praise” (Hebrews 13:15).  This includes worshiping God in song when we do not feel like it, giving attention to the reading and preaching of the Word of God, giving our money sacrificially, and giving our time sacrificially.  The most important thing we can give the Lord as an act of worship is ourselves, including our bodies, which is our “reasonable act of worship” (Romans 12:1).

Notes:
[1] The Fourth Commandment not only commands us to cease from our normal labors, but to worship!
[2] Obviously the particulars of Old Testament temple worship (sacrifices, etc.) are obsolete as revealed in Scripture.  (See Hebrews 7-10.)

The Christian Life: Worship (2)

At the time of the Reformation (1600s), the Reformers knew that the Church needed to reform worship as well as soteriology (the theology of salvation).  Two camps emerged, led in part, but not exclusively, by Martin Luther and John Calvin.

Luther’s view came to be known as the Normative Principle of worship. The normative principle says that whatever is not forbidden in scripture is permitted.

Calvin’s view came to be known as the Regulative Principle of worship. The regulative principle says that whatever is not commanded in scripture is forbidden.

The Normative Principle allows many practices and traditions that are questionable, if not blatantly wrong, even though they are not expressly forbidden in scripture.  An example of this might be rosary beads.  They are not forbidden because they are not mentioned, but they are clearly not a biblical way to pray (Matthew 6:7).  Therefore the Normative Principle tends to approve of practices that are not biblical, routinely leading to serious error in worship.

The Regulative Principle, on the other hand, is intended to insure that worship is biblical and God-centered rather than extra-biblical and man-centered.  This is safer and greatly preferred over the Normative Principle.  A word of caution is in order, however. 

There are principles and there are particulars.  Principles regarding worship come from both explicit and implicit teaching of scripture.  Particulars might include whether we sing using hymnals or follow the song lyrics projected on a screen, gather in buildings or worship outdoors, sit in pews or folding chairs, and the use of musical instruments.  While biblical principles must be obeyed, particulars that are not mentioned in scripture—and therefore are neither commanded nor forbidden—need not be forbidden unless they somehow violate biblical principles regarding worship.

While we embrace the Regulative Principle rather than the Normative Principle, a biblically informed, sanctified, common sense approach to worship would not forbid particulars simply because they are neither commanded nor mentioned in scripture.  Let’s face it, even among Reformed folks who embrace the regulative principle, not every church that worships biblically does so in precisely the same way. Let us worship God according to His Word.

The Christian Life: Worship (1)

A.W. Tozer once wrote that God created mankind to worship Him, but when Adam sinned, mankind threw the gift of worship in the mud. When we are born again by the Holy Spirit, the gift of worship is restored.

What is worship?  Worship is (a) ascribing worth to someone or something, (b) feeling and demonstrating love and devotion to someone or something, and (c) showing honor, respect, reverence and submission to someone or something. (This definition is incomplete but adequate for this blog.)

What is the only correct object of worship? There are two categories of objects of worship: incorrect and correct.

First, Incorrect Objects of Worship.  John Calvin wrote that “the human heart is an idol factory.”  Man is instinctively a worshiping being because he was created by God to worship God.  When man fell into sin, the instinct to worship was not cancelled.  Instead, it was redirected.  People worship all sorts of false gods.  The stereotypical example of this is the worship of graven images (idols) made with human hands (Isaiah 44:9-19).  People worship hobbies, sports, and entertainment.  People worship money and material possessions.  People worship religion, religious rituals, practices, and even worship itself.  Man worships other people (whether celebrities, spouses, children, self, etc.)  Ultimately, man worships the creation rather than the Creator (Romans 1:24-25). All of these objects and potential objects of worship are false gods, are not worthy to be worshiped, and are an affront to the only true and living God, who alone is the correct object of worship.[1]

Second, The Only Correct Object of Worship.  God alone is worthy to be worshiped (Psalm 29:2, Revelation 4:11).  He is worthy to be worshiped (a) because of who He is (i.e., the great God, Psalm 150:2b), and (b) because of all that He has done (Psalm 150:2a).  God is jealous of man’s worship, demanding that He alone be worshiped (Exodus 20:3-5).

Note:
[1] Idolatry is not limited to worship idols instead of God.  It is also worshiping idols in addition to God, worshiping God using idols, and even worshiping God using the methods employed by idol worshipers.  (See Deuteronomy 12)

Associationalism (3)

Associationalism is like insurance—we hope we never need it, but boy are we glad we have it when we do need it! Serving on the board of FIRE, I have seen the association help churches that are in trouble.

Not long ago a small number of influential church members who had angst against their pastor launched a hostile coup against him. Word of these goings-on reached the FIRE board. The board immediately sprang into action—not simply to defend the pastor and his family, but to intervene for the overall good of the church. Numerous attempts were made too help mediate a biblical solution. The agitators who placed themselves in charge refused our repeated offers to help. Sadly, as a result if not accepting help, the pastor was ousted, church blew up, and for their unbiblical handling of the matter, the member churches of FIRE voted to remove the church from membership in FIRE.

Why share this story that ended badly? To highlight the fact that FIRE was there to help—even though in this case, help was refused. But let me share another story that ended well because of the association with FIRE.

Over twenty years ago, our church was experiencing trouble. Our deacons and elders sought help from FIRE. Three seasoned pastors (one driving nearly three hours each way!) met with our church leaders on more than one occasion to hear what was happening and to offer their counsel. Their biblical and objective counsel was followed to the ‘T’. Thanks to prayer and wise counsel from our association, Grace Bible Church lives on over twenty years later!

Associationalism is like insurance—we hope we never need it, but boy are we glad we have it when we do need it! Thank God for FIRE!

Associationalism (2)

One of my greatest concerns as a FIRE board member is that the people in FIRE churches are aware of being a part of an association. FIRE is an association of churches, not merely an association of pastors. Whether or not people in FIRE churches know this is really the responsibility of FIRE pastors.

Ways we seek to accomplish this include mentioning our FIRE membership in our church’s web page, social media accounts, and weekly church bulletin.

In addition we insert a half-sheet in our weekly bulletin a few times each month, reminding us to pray for sister FIRE churches. Of course we encourage everyone to pray when these inserts are in the bulletin—but even if you don’t pray (please do!), the insert is a reminder that we are a FIRE church.

An important mark of the FIRE Fellowship: Reformed, but loving and relaxed. Sadly, sometimes reformed folk (especially Reformed Baptists) come across as more “Reformed” than “Christlike.” A number of FIRE pastors and churches have come from rather heavy-handed Reformed Baptist groups, and have found a loving, safe haven in FIRE. This does not mean we are fuzzy on doctrine. We are self-consciously committed to the doctrines of grace, but are not unduly stuffy on secondary matters about which godly people may have differing views. From the beginning of FIRE, we have embraced the following adage:

On the essentials: Unity. On non-essentials: Liberty. In all things: Charity.

Next Time: How FIRE membership benefited our church 20 years ago.

Associationalism (1)

Every individual believer needs to be a functioning member of a local church. It is through local church life that many of the ordinary means of grace are administered and received: the sacraments, accountability, submission to leadership, and church discipline, to mention just a few. Without the local church, personal autonomy and even rank individualism run free

I believe with all my heart that in the same way, local churches need to be associated with other likeminded churches—for very similar reasons. Without some kind of associationalism, local churches are in effect little papacies under the control of one man (or a select few men). The modern rise of non-denominationalism (coming of age in the 1960s and 70s) has poured gasoline on the fires of spiritual anarchy and individualism.

Our church became a member of an old established denomination in 1985. In the mid 90s that denomination was trending toward spiritual liberalism. We, and a few other biblically conservative churches in that association, fought against that spiritual migration. Upon leaving that denomination we sought to unite with a handful of groups, but couldn’t find a fit. We started a small association with three member churches, but one turned in a profoundly different direction. With only two member churches, and no other immediate prospects, that association folded.

It was at that time (2000), FIRE (Fellowship of Independent Reformed Evangelicals) was forming. It was and is a perfect fit. We were officially welcomed into the fellowship early in 2001. There were fewer than 20 members at that time. FIRE has grown over the last 25 years having 125 churches in membership. Besides the annual international fellowship conferences, there are a number of regional fellowships that have smaller, more intimate, regional fellowship conferences. Our region, (Southwest) is the largest region. Our church has hosted several of the the SW regional fellowship conferences.

In 2016 I was asked to join the board of directors. Our elders affirmed that commitment. A single term on the FIRE board is 3 years. A board member may be invited to remain on the board for a second consecutive term, and then again for a third consecutive term before “terming out.” If you do the math, you might notice that 2025 is the end of my third consecutive term. After nine years, I “term out” this May at the international fellowship conference in Atlanta (that Braden and I will be attending).

Though I will no longer be on the board, our church will continue in our solid commitment to FIRE. Pray, as we may be hosting the SW regional fellowship conference in October of this year.

The Christian Life: Christians and the Law (5)

There are two extreme erroneous views of the Law (and numerous variations in between).

At one end of the spectrum, some insist that the Law is obsolete and therefore to be ignored. This false understanding is called antinomianism (against the law). This false view rejects the words of Christ and the Apostle Paul. It leads to lawless, spiritual anarchy. We are not free to live lawlessly because we are saved. Quite the opposite, we are called to live holy lives (outlined in God’s moral law) because we are saved, not only from sin’s penalty, but also from sin’s power.

At the other end of the spectrum, others insist that salvation is obtained and/or retained by keeping the Law. This too is contrary to the clear teaching of scripture. It was the biggest doctrinal issue during the time when the New Testament was being written. It was settled at the first Church Council in Jerusalem (Acts 15). This kind of error is known as legalism, and is currently resurfacing in movements like the “Hebrew Roots” movement. If you encounter this heresy, reject it and walk away!

In summary of all the discussion of Christians and the Law, the New Testament makes it clear that believers in Jesus Christ are no longer under the law (Romans 6:14).  Many have mistakenly thought this means that the Law is null and void, having no significance for New Testament Christians whatsoever.  This is not true, however, since Paul also affirms that the Law is still holy (Romans 7:7, 12).  Jesus also clearly taught that the Law “will not pass away until heaven and earth pass away” (Matthew 5:17-19). 

The Christian Life: Christians and the Law (4)

There are three wonderful uses of the Law in the lives of believers (and society at large):

First, the Law Drives Sinners to Christ for Grace.  As the Law reveals the holiness of God and the sinfulness of sinners, when a person is convicted by the Holy Spirit of his sinfulness before a holy God and is regenerated by the Holy Spirit, he will flee to Christ for grace.  This is why the Law must be preached evangelistically.  No one will run to Christ for grace if he does not first understand that, before a holy God, he is sinful, headed for judgment, and worthy of wrath [1].

Second, the Law Restrains Evil.  Because the Law has no power to change sinful hearts, some might argue that it has no power to restrain evil in society.  Although the Law and its threat of punishment for wrongdoing might not be the most noble reason to refrain from doing evil, the fear of punishment does keep some individuals from doing what they might otherwise do if it were not for the Law.  This is called God’s “restraining grace.”

Third, the Law Reveals God’s Holiness.  Paul states this point clearly in Romans 7:12.  The Law reveals God’s standards of holiness for mankind.  Even if a person could obey God’s Law perfectly, it would not make him sinless or innocent before God, since people not only commit sin but are born with a sinful nature (original sin).  In the lives of Christians, however, the Law reveals the principles of holiness by which believers are to live—not to earn salvation, but out of gratitude for having been saved by God’s grace alone, received through faith alone, in Christ alone, for the glory of God alone!

Footnote:
[1] One of the key reasons people do not understand the sinfulness of sin is that they do not understand the holiness of God.  Knowing God’s holiness instantly makes one aware of sin.  (See Isaiah 6:1-5.)

The Christian Life: Christians and the Law (3)

Although Christians are no longer under the condemnation of the Law, in what ways are believers still to embrace, rather than discard God’s Law? 

There are three aspects of God’s Law:

God’s Ceremonial Law.  This is the aspect of God’s Law that regulated the worship under the Old Covenant.  This aspect is no longer applicable since the Jewish religion (based on temples, priests, and sacrifices) ended in 70 AD, when the temple was demolished by the Romans.  All of the ceremonial law looked forward to and was fulfilled by Christ.

God’s Civil Law.  This is the aspect of God’s Law that regulated the civil government of ancient Israel. Ancient Israel no longer exists, and even if it did, we are not citizens of ancient Israel. The civil laws of ancient Israel are not the laws of modern, secular Israel either. Therefore, the ancient civil law is no longer applicable.

God’s Moral Law.  This is the aspect of God’s Law that addresses morality and ethics, which are timeless and not limited to ethic Jews, but are applicable to all people throughout time. Do not miss that there are moral principles found in both the ceremonial law and civil law for ancient Israel.

To summarize the Christian responsibility to these aspects of God’s Law: 

• Believers are no longer obligated to keep the ceremonial law because Old Covenant worship has been fulfilled by Christ (Colossians 2:16-17).

• Believers are no longer obligated to keep the civil law because the ancient nation of Israel no longer exists.

• Believers are very much obligated to keep God’s timeless moral law, particularly all ten of the Ten Commandments, which is a summary of the moral law of God.  This is true also of the moral principles found within the ceremonial and civil laws.  

But do not miss this: Christians do not keep any law for salvation, but out of gratitude for already being saved by grace alone, received through faith alone, in Christ alone, for the glory of God alone!

Next time we’ll consider the three uses of God’s Law in our lives.

The Christian Life: Christians and the Law (2)

So why does the Bible say New Testament (NT) believers “are not under the law” (Romans 5:18, and 6:14-15)?   This is an all-important question!

Jesus taught that He did not come to abolish the Law but to fulfill the Law (Matthew 5:17-19).

Matthew 5:17-19 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.

Jesus fulfilled the Law in at least two ways: 

First, He obeyed the Law perfectly—something that no one else ever has done, can do, or will ever do.  This was necessary because a law-breaker cannot atone for other law-breakers.  Jesus was not only sinless, He had to be our Savior.

Second, He fulfilled the Law in that everything in the Law (and indeed the entire Old Testament) points to and is about Jesus. Jesus not only fulfilled the Law, He IS the fulfillment of the Law!

Note also in Jesus’ words in Matthew 5:18 that the Law will not be done away with until heaven and earth pass away when the new heaven and earth (Revelation 21-22) are established. Since that has not happened in this present age, the Law still stands.

Jesus also announced the error of teaching that the Law (when used properly) is no longer valid (v.19).

So in what way are the redeemed not under the Law? We are no longer under the condemnation of the Law. Why? Not because we are sinless, but because we are justified, or declared by God to be forgiven. Praise God the redeemed are not under the condemnation of the Law since Jesus took our condemnation and gave us His righteousness.

Although Christians are no longer under the condemnation of the Law, in what ways are believers still to embrace rather than discard God’s Law? 

Next time.

The Christian Life: Christians and the Law (1)

“I’m not under the law, I’m under grace!” So say many believers who do not understand what those words mean. Though those word are partially true, they are not the whole story. Understood as though they convey the whole truth, they convey untruth. Here is a brief consideration of the rest of the story.

Were Old Testament (OT) believers saved by keeping the law? No. Galatians 3:11 and Romans 3:19-20 make this crystal clear.

Galatians 3:11 Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith."

Romans 3:19-20 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

The OT law was never intended to be a means of salvation. On the contrary, the law’s primary function is to condemn sinners by revealing God’s standard of perfection, which no one can ever meet, thereby condemning sinners, rather than saving them.

How then were OT believers saved? By faith, trusting in God to do for them what they were not able to do for themselves, namely to graciously forgive. OT believers believed God’s promise of a Savior who was yet to come. NT believers know that Jesus is that Savior who actually paid for the sins committed by every believer, both OT and NT.

Rom 8:3 For God has done what the law, weakened by the flesh, could not do.

So why does the Bible say New Testament (NT) believers are not under the law (Galatians 5:18 and Romans 6:14-15)?   We’ll consider that next time.

The Christian Life: Temptation, Sin, Confession, Forgiveness, and Restoration (3)

We are all tempted. We all fail in our struggle with temptation—not always, but sometimes. When we sin, the indwelling Holy Spirit convicts us, which results in contrition, confession, and repentance. What is next?

Forgiveness and Restoration. All of the sins of all who trust in Christ alone for salvation are forgiven judicially at the time of conversion.  Practically and experientially, however, believers experience the forgiveness of their sins when we confess and repent of them (Psalm 103:12, Isaiah 38:17).  When confession and repentance take place, God not only forgives, but the Holy Spirit also cleanses His people from unrighteousness—including the guilt of forgiven sin (1 John 1:8-9).  God is so gracious that He forgives those who confess and repent, even if we confess and repent of the same sins over and over again.  That God is forgiving is by no means an endorsement, an encouragement, or an excuse to continue in sin (Romans 6:1-2). As we grow in sanctification, we ought to be growing in victory over temptation and sin!

One great aspect of forgiveness and restoration is that God removes our sins as far as the east is from the west (Psalm 103:12), and He places our sins behind His back (Psalm 38:17), where He remembers them no more (Isaiah 43:25). He will never throw our sins back in our faces because forgiveness and restoration from God is complete, irrevocable, and forever.

Though we must not dwell on past sins once forgiven, let us remember our sins enough to (1) glory in God’s gracious forgiveness, and (2) become more victorious in our war against sin!

For a longer list of how completely and wonderfully God deals with the sins committed by the redeemed, check this out!

The Christian Life: Temptation, Sin, Confession, and Restoration (2)

Last time we considered temptation and sin. Because we are not 100% successful in our battles with temptation, we sin. What then? We were reminded last time that believers are indwelt by the Holy Spirit who convicts us of our sin. Conviction, when acted upon, produces contrition, confession and repentance. Let’s consider these.

Contrition is heartfelt sorrow for sin (2 Corinthians 7:10). Because believers love the Lord (1 Corinthians 16:22), we not only know our sin is wrong, we know that our sin is always, ultimately against the God who loves us (Psalm 51:4). Christians are not merely sorry that we have been caught and may experience consequences for our sin, our hearts are broken for having sinned against God! This “godly sorrow” leads to confession and repentance.

Confession and Repentance.  When we sin, our first inclination is often to try to hide from God as Adam and Eve did in Eden (Genesis 3). But let us rather be encouraged to confess our sin. God assures us in 2 John 1:8-9 that when we confess our sins, God has pledged to “forgive us our sins and to cleanse us from all unrighteousness.” Think of it this way: God is more eager to forgive and cleanse us than we are to simply confess our sins to Him. What a great encouragement that is!

God’s remedy for sin is His forgiveness, which we receive when we confess our sins and repent of them (1 John 1:9, Proverbs 28:13).  Confession means to agree with God about our sin (it is wrong and it has to go!).  Repentance means to change our minds about, and turn away from sin. 

Yes, all of our sins were paid for by Jesus when He died on the cross.  But we experience the freshness of His forgiveness when, as often as we sin, we confess and repent.

Why do believers confess their sins and repent?  Again, not because we are so good, but because the Holy Spirit is so good to convict us!

Next time a few thoughts about forgiveness and restoration.

The Christian Life: Temptation, Sin, and Forgiveness (1)

Even though the Redeemed are saved, forgiven, and given new hearts and affections, a measure of corruption remains. Want proof? We still sin. Every day. Our sins do not undo our salvation; we are provided with means to deal with temptation and what to do when we do succumb and sin. Understand the path from temptation to sin, and from sin to restoration.

Temptation.  Before we sin we are tempted.  We cannot be tempted by anything that we, that is our flesh, does not desire (James 1:14).  Temptation is not sin, since we know that Jesus was tempted but did not sin (Hebrews 4:15).  We can be tempted with things that are inherently sinful or by things that are only sinful when they are abused. (Eating is not a sin, but overeating is.)  Prayerfulness helps us guard against sin (Mark 14:38), as does knowing and counseling ourselves with scripture when tempted (Matthew 4:4, 7, 10). How are we to resist temptation?

The number one way to resist temptation is to avoid circumstances that we know will be tempting. The first example of temptation and sin in the Bible illustrates this point. Since Eve knew she was not supposed to eat from the tree of the knowledge of good and evil, she would have been wise not to be hanging around that tree. What can you learn from this?

The second way to resist temptation is to fight it with the Word of God. Jesus provides the perfect example. In Matthew 4 and Luke 4, Jesus was tempted by the devil himself. What did Jesus do? He resisted temptation’s lies with the truth of God’s Word—He quoted scripture. Because our temptation is not likely coming from the devil himself, we quote scripture not to Satan, but to ourselves. This is why it pays to saturate our hearts and minds with God’s Word so that in the hour of temptation, we have pertinent scripture in mind.

Sin.  When we give in to temptation, we sin (James 1:15).  Sin is disobeying God’s law  (1 John 3:4).  Though the believer’s relationship with God cannot be severed by sin, his fellowship with God is damaged (Isaiah 59:2).  The result is guilt, condemnation, a lack of peace, and a disrupted prayer life.

Believers indwelt by the Holy Spirit will be convicted. Conviction, when acted upon, produces contrition, confession, and repentance. More on that next time.

The Christian Life: The Disciplines of the Faith (5)

As important as the disciplines of the faith (ordinary means of grace) are, they must not be misunderstood as being an end in and of themselves. Rather, they are a means to an end. What is that ultimate end? Greater love for and intimacy with Jesus. Let me state that two more times in two more ways.

The goal is not to be disciplined, but to know and love Christ more deeply, and walk in obedience to Christ Jesus more fully (John 5:39-40).

Our goal is devotion to the person of Christ, not devotion to a set of disciplines. 

When these concepts are reversed, we have become religious rather than those who are enjoying growth in our relationship with our Lord. And it is easy to do because the religion of “do” is more natural to fallen humans than loving and following the Lord Jesus.

When “doing religion” is one’s goal there are two equally disastrous results: (1) When one excels at religious disciplines, the result is damning pride. (2) When one fails at religious disciplines, the result is condemnation. Both are spiritually debilitating.

This is why Jesus said, “You must be born again!” (John 3). It is only as we are born again (forgiven and given new hearts) that we have the ability and desire to exercise the disciplines of the faith with the correct motive that will produce the proper result. The correct motive is loving gratitude. The proper result is an ever-growing love for Christ and an ever-deepening intimacy with Him.

Understand the disciplines of the faith not as heartless religious duties, but as a means of growth in grace.

The Christian Life: The Disciplines of the Faith (4)

One of the least practiced disciplines of the faith is fasting. It is also one of the least understood. Let’s see if we can help make a little more sense of the discipline of fasting.

First, fasting is not merely about food. It is most often about food, but it is not limited to food. Fasting from food is but one way to accomplish the goal of fasting—a goal to be defined in a moment. We can fast from a variety of things such as entertainment, hobbies, or anything else that is both lawful and desirable.

That helps us define what fasting is and the goal of fasting. Fasting is temporarily denying ourselves what is lawful and desirable for the sake of concentrating on spiritual pursuits. For instance, one might fast from TV to given more attention to Bible reading and prayer. One might deny oneself dining out to give the money, that would have been spent on food, to feed the poor.

Be reminded that a legitimate fast must be from what is lawful. It isn’t a fast to forego a particular sin because we are supposed to repent and turn from sin anyway.

It isn’t a fast to deny oneself from what one doesn’t like. For me, it wouldn’t be a legitimate fast to stop eating bananas for a time since I do not like bananas at any time!

Be instructed as well that fasting does not turbo-charge one’s prayers or in any way obligates God to answer our prayers. Rather, fasting changes (matures) us. As we fast (in any legitimate way) to give ourselves more fully to the Lord, we progress in sanctification.

Next time: An over arching goal of practicing the disciplines of the faith…

The Christian Life: The Disciplines of the Faith (3)

  There are other disciplines of the faith (ordinary means of grace) that do not arrest the attention of most Christians. That is not so much because they are less valuable, though they are less obvious and therefore may seem less pressing. Here are a few examples.

Worshiping God with our finances. Jesus spoke much about money, maybe more than any other biblical writer. He made the connection between our money and our hearts (Matthew 6:19-21).

When speaking about money (and possessions), we might be tempted to think only about giving. Giving is a vitally important aspect of our stewardship of money and possessions. but it doesn’t end there. Let’s consider what we give and what we don’t.

Giving is a way we are to imitate God who gives us everything we have: from life, to possessions, to salvation. We are to give cheerfully and generously, (2 Corinthians 9:6-7); by faith (sacrificially) (Hebrews 11:4); regularly, proportionally, and responsibly (1 Corinthians 16:1-4). We give to worship God, though our worshipful giving is a means through which ministers and ministries are funded and the poor are assisted.

I’ll not get into whether Christians are obligated to tithe or not. Biblical scholars disagree. I’ll just say that for some, tithing is a sacrifice that requires faith, while for others, tithing requires little or no faith. Seek the Lord and respond by giving obediently in faith.

But biblical stewardship does not end with the small amount we give. It is also a matter of what we do with what we keep for ourselves. What we do not give is not ours, as it all comes from God and belongs to God. We will answer to Him not merely for how we give, but also for what we do with what we do not give.

Worshiping God with our finances is an important discipline of the faith (it requires discipline!) that impacts our sanctification.

More next time: fasting.

The Christian Life: The Disciplines of the Faith (2)

We are considering the disciplines of the faith (also called the “ordinary means of grace”). It is by actively practicing these things that we best cooperate with the Holy Spirit who is sanctifying us. Here are two more disciplines:

Telling others about the gospel of Christ (evangelizing).  Christ’s Great Commission to His disciples is a mandate to share the gospel with others and to lead them to saving faith in Christ (Matthew 28:18-20).  The Church is one generation from extinction if that generation fails to evangelize.  True evangelism presents the gospel, not merely as a means to a better life or the answer to a person’s problems, but as the only way to forgiveness of sin, victory over sin, and ultimately entrance into Heaven.  Evangelism is necessary at home, across the street and around the world. It is amazing how we grow in our faith, and in our love for Jesus as we tell others!

Spending time alone with the Lord (personal “quiet time”).  I was a Christian for over 7 years and had a year of Bible college under my belt before someone challenged and taught me about having a daily quiet time with the Lord.  What a difference this discipline made in my spiritual growth! Much more could be said than space allows here, but simply make a commitment to spend time reading through the Bible and praying every day (or at least five days each week).  It need not be a prolonged length of time to begin with—15 or 20 minutes to start.  But that time will grow (30-45-or even 60 minutes) when you realize how wonderful that time is and how much fruit will be born in your life!  I am an advocate for doing this first thing in the morning for practical reasons—like if it isn’t a “first-thing,” it often becomes a non-thing.

A bonus thought: Jesus’ Great Commission is to “make disciples” (Matthew 28:18-20).  What is the connection between being disciples and the disciplines of the faith? What do both words have in common? The root word: discipline.

More disciplines next time  

The Christian Life: The Disciplines of the Faith (1)

God’s work of sanctification of the redeemed is the life-long process by which we grow in holiness. Unlike justification, which is God’s work, sanctification is cooperative. We are responsible to “work out what God has worked in” (Philippians 2:12-13). How are we to work out what God works into us? By practicing the disciplines of the faith, sometimes referred to as the “ordinary means of grace.”

There are several disciplines that Christians should practice, not only as a matter of growing in grace, but out of obedience, since many are commanded in God’s Word. We’ll consider several in the following posts.

Feeding on God’s Word, the Bible.  We need the Word to live (Matthew 4:4).  We need to hear it read and preached (Romans 10:17).  We need to read it (Revelation 1:3).  We need to study it (Acts 17:11, 2 Timothy 2:15).  We need to memorize it (Psalm 119:9-11, Colossians 3:16).  We need to meditate on it (Psalm 1:2-3).

Communing with God through Prayer.  Through prayer we have direct communication with our Heavenly Father and receive provision for our needs.  As we pray, we show our dependence on and trust in Him (John 15:7, Philippians 4:6-7). A Christian prayer life includes individual prayer with God alone; family prayer (husbands and wives together and with children); and corporate [group] prayer in the local church.

Uniting in Fellowship with God’s People in a Local Church.  Christian fellowship is based on our common relationship with the Lord, not other temporal commonalities (1 John 1:3).  Fellowship centered around the Lord Jesus Christ provides the mutual encouragement, admonition, and stimulation we need.  Fellowship is commanded (Hebrews 10:24-25). Uniting with a local church includes joining as official members and serving.

More next time…

New Year's Mercies 2025

The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.
Lamentations 3:22-23

I touched on these verses in last Sunday’s sermon, but they are a great word of encouragement for today, being New Year’s Day. Because of God’s great faithfulness to grant us loving mercy every day, let us rejoice that it is especially true every New Year’s Day!

I am neither encouraging or discouraging new years’ resolutions. I am simply pointing out that the new year is a great time to ask the Lord, “What do You want me to do?” (Acts 9:6 NKJV), or stop doing, as the case may be. The new year is a fresh start to start doing what we have neglected to do, and to stop doing what we shouldn’t be doing.

Ask the Lord to lead you and to empower you to identify at least one thing to start, and one thing to stop. And do not think you can do these things in the strength of the flesh. No! It is only possible by the mercies of God!

As an important footnote to these key verses in Lamentations, be reminded that Jeremiah penned these word when Jerusalem was in smoldering ruins after being routed by the Babylonians. I bring this point up to encourage us all not to allow troubles to keep us from embarking on a fresh start for 2025.