The Cessation or Continuation of Miraculous Gifts

Posted on by kevinjandt

Introduction

The growth of Reformed Theology in the last two or three decades has profoundly impacted Christianity today. It has been positive in some respects, but there are also negative aspects. The movement has also ushered in a resurgence of cessationist[1] views. This paper will provide an overview of the two primary views on miraculous gifts: continuationism and cessationism. Each view will be examined from the primary passage, 1 Corinthians 13:8—10, seeking to understand and explain how these viewpoints reach their conclusions. Based on the supporting biblical texts, each position will be fleshed out and evaluated for strengths and weaknesses.

Moreover, an alternative position will be argued for, most adherents of which are not firmly in either the continuationist or cessationist camp. This position is open to the possibility that miraculous gifts still occur in unique and special circumstances. Seeking to engage with the different viewpoints of the arguments will allow the reader to form biblically based decisions. Additionally, this paper will present and examine some arguments of prominent theologians with differing views on the topic at hand and seek to understand how each argues for their preferred position.

[1] Cessation is derived from the word ceased, indicating that spiritual gifts no longer operate as described in the New Testament. Continuation means the gifts are still operable in a normative sense. Additionally, there is an issue regarding canon and whether revelation has ceased and is firmly established in the books of the Bible, with no further revelation being authoritative.

Continuationism

How should a believer in the 21st century view the continuation of the spiritual gifts described in the New Testament? This is not an easy question to answer. First of all, what are the gifts being referenced? The New Testament contains many examples of gifts. For example, in Romans 12:6—8, Paul mentions prophecy, service, teaching, exhortation, generosity, leadership, and mercy. Paul dives a little deeper into 1 Corinthians 12:1—11, introducing gifts of the miraculous kind, healing, working of miracles, prophecy, distinguishing spirits, tongues, and interpretation of tongues. The website GotQuestions.org offers a succinct definition of continuationism:

Continuationism is the belief that all the spiritual gifts, including healings, tongues, and miracles, are still in operation today, just as they were in the days of the early church. A continuationist believes that the spiritual gifts have “continued” unabated since the Day of Pentecost and that today’s church has access to all the spiritual gifts mentioned in the Bible.[1]

Much of the debate involves the interpretation of 1 Corinthians 13:10, “But when the perfect comes, the partial will pass away.”[2] More attention will be given to the verse and the various interpretations, but in the parlance of the continuationist movement, “the perfect” comes at the Second Coming of the Lord Jesus Christ. Therefore, anything listed as a miraculous gift is still active worldwide. Wayne Grudem comes to this conclusion.[3] Grudem states, “1 Corinthians 13:10, therefore, refers to the time of Christ’s return and says that these spiritual gifts will last among believers until that time. This means that we have a clear biblical statement that Paul expects these gifts to continue through the entire church age and to function for the benefit of the church until the Lord returns.”[4]

Grudem further clarifies his position regarding “the perfect” coming. He says:

The main point of the passage may well be that love lasts forever, but another point, and certainly an important one as well, is that verse 10 affirms not just that these imperfect gifts will cease sometime, but that they will cease ‘when the perfect comes.’ Paul specifies a certain time: ‘When the perfect comes, the imperfect will pass away.’[5]

John Piper indicates that prophecy and tongues will continue until Christ returns. He points out verse 9, “…as for prophecies, they will pass away; as for tongues they will cease…,” and he comes to this conclusion, “So this text is a pretty clear argument, I think, that the gift of prophecy and tongues will continue until Jesus comes back.”[6] Piper has also stated that he desires the gift of speaking in tongues but has never done so other than attempting to will himself to do it, and he feels as though his approach was not genuine.[7]

Gordon Fee is a well-respected New Testament scholar and formerly a professor at Regent College in Vancouver, British Columbia, and an ordained minister in the Assemblies of God denomination. Fee’s commentary on 1 Corinthians is considered one of the best studies of Paul’s letter to the Corinthians. Fee agrees with Grudem that verse 10 refers to the end of the age. He says, “Thus the basic verb chosen to describe the temporal, transitory nature of the charismata is an eschatological one, used elsewhere in the letter to refer to the ‘passing away’ of what belongs merely to the present age.”[8] Fee argues that the verb choice recurs in the following sentence and that the contrasting nature has to do with eschatology and not with maturity, which is one of the competing interpretations. What that means, in short, is that the perfect coming could mean the church matures enough that the gifts pass away. Fee is clear in his assessment and understands this is not a consistent exegesis of the text.

The continuationist position hinges on this understanding of the perfect coming, which is the return of Christ at the end of the age. They provide convincing arguments that the continuation of the gifts flows naturally with the plain reading of the text and an understanding of the gifts being linked to the eschaton. Fee is also careful to identify the significance of the gifts as edifying to the church community. In his footnote speaking about prophecies, he states, “Not because it is superior to any of the others, but because it is representative of intelligible utterances, which can edify, in contrast to uninterpreted tongues, which cannot.”[9] Here is an important distinction in properly understanding charismatic gifts compared to some wild abuses of extreme Pentecostalism.

Cessationism

The second viewpoint to examine is that of cessationism. Cessationism is the belief that the miraculous gifts of prophecy, healing, and tongues have ceased at the end of the apostolic age. The Cessationist argues from the same passage as the continuationist but with a different emphasis. Rather than the focus being 1 Corinthians 13:10, the emphasis includes verse 8b, “As for prophecies, they will pass away; as for tongues they will cease; as for knowledge, it will pass away.” Given the previous commentary by Gordon Fee, verse 10 completes Paul’s thoughts on verses 8 and 9, thus contextualizing the passage and offering a valid argument that to claim verse 8 as proof of cessationism would qualify as proof-texting or using it out of context.

            The cessationist position seeks to offer additional proof of why these gifts have ceased.[1] It is important to contextualize the immediate and the whole letter to the Corinthians. What did Paul desire these saints to understand? 1 Corinthians 14, verses 1 through 3 confirm the gift of prophesying is more beneficial than speaking in a tongue. It is designed to encourage and build up the church rather than edify the speaker. This indicates a progression of the gifts. As the New Testament progresses, the topic of tongues and healing, particularly, ceases to be discussed. Paul does not mention the office of healing or tongue speaking in the pastoral epistles. However, he does highlight the office of pastor/elder and preacher. In his commentary on 1 Corinthians, Tom Schreiner writes,

The purpose in context is clear: the period of childhood is compared to this present age, this present era, when spiritual gifts like prophecy, tongues and knowledge are needed. Paul does not demean these gifts in comparing them to childhood, but he does put a temporal limit on them. Just as the days of childhood are temporary, so are the gifts God has given the church.[2]

 At this point, briefly discussing the gift of prophecy is important. The gift of prophesying in the Old Testament was one of the ways God communicated His truth to the world. He had chosen men who spoke with authority, and there were distinct ways to measure the validity of their message; these men spoke, “thus saith the Lord,” and that was to be taken as the Word of God. False prophets were subject to death, “But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die” (Deut. 18:20). New Testament prophesying is speaking the canonized Word of God to edify and build up the people of God. The book of Hebrews opens its pages with these words: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1—2). Here, it shows a turning point: the Lord Jesus Christ is the last prophet, the final word and the prophets have passed, but speaking the inscripturated words of God is still an active and important element of the Christian faith.

Like other doctrines in the Bible, cessationists appeal to multiple scriptural references and church history. Writing an article on cessationism and a response to Sam Storms continuationist views, Pastor Josh Buice says this,

As a cessationist, I’m quite aware of the fact that no Bible verse can be supplied that states “all of the apostolic gifts will cease.” Just as the doctrine of the Trinity is supplied through progressive revelation, so is the doctrine of cessationism. As we read the Scriptures, progressive revelation makes it known that some gifts do cease because they were given for a specific time period and purpose in redemptive history. The office of the prophet has ceased and the gift of the apostle is no longer given to the church in our day, as Paul clearly stated that he was the last of the apostles (1 Cor 15:8).[3]

If the canon is closed and prophecy has ceased, then it is possible that the other miraculous gifts, such as tongues, knowledge, and miraculous healings, have also ceased. In addition, it is important to note the difference between the ordinary use of these gifts and the extraordinary gifts, which will be discussed in the next section. If the gift of healing, as described in Acts by Peter and Paul, were still in place, hospitals would likely be emptied of their patients. What kind of a faith healer would not desire to see a children’s hospital void of sick children? The 1689 London Baptist Confession of Faith states clearly, “The Holy Scriptures are the only sufficient, certain, and infallible standard of all saving knowledge, faith, and obedience.”[4] If the confession is true, then further revelation is unnecessary. Since the gift of prophesying is classified under preaching it is still relevant and necessary for the New Testament church.

Lastly, the cessationists’ argument appeals to church history as evidence these gifts are no longer commonplace. There are opposing views to this claim, notably by Sam Storms, who has written the gifts “were most decidedly not absent. They were at times less prevalent, but the same could be said about the presence of signs, wonders and miracles in biblical history as well.”[5] While Dr. Storms makes an interesting point, one would wonder how a decline in these gifts and a resurgence of the gifts in the early 20th century are intertwined. In the 2nd Century, the Montanists claimed they possessed the gift of prophecy and spoke in an ecstatic babble, similar to modern-day tongues speakers. One of the most famous Montanists was Tertullian. The Reformation period saw its own version with Zwickau prophets, and in the latter 17th Century, the Huguenots and then later the Quakers all used the ecstatic glossolalia[6] to receive a word from God.

The biggest revival of the modern Pentecostal movement began in Topeka, Kansas, in 1900, by Charles Parham, the founder of Bethel Bible College. Parham was an itinerant evangelist and faith healer. He asked his students to read the book of Acts and answer, “What is the biblical evidence of the Holy Ghost?” They overwhelmingly agreed it was speaking in tongues and quickly spread through the school. Other movements, such as the Azusa Street Revival, caused Pentecostalism to grow quickly, but like all movements, they encountered internal problems resulting in factions. Whether the ongoing work of miraculous gifts was truly miraculous through the post-apostolic era is probably in the eye of the beholder. Still, for cessationists there are real doubts about the validity of some of the movements.

There appear to be reasonable arguments from both camps that can confuse those seeking to form a doctrinal position, so where would one land if they are not fully convinced of either position? Is there another place to provide for the possibility of some of the miraculous gifts without violating the Scriptures? With that, there is an open but cautious position.

Cautious

Is it essential for Christianity to have firm views on the above positions? Or is it possible to maintain a middle-of-the-road perspective because of uncertainty? This third perspective explores that question. It is important to understand that doubts are not sinful, nor does it mean one is weak on theological convictions. Given testimonies of unusual events through the years of miraculous occurrences must be explained as demonic activity or a work of God. While it is imperative not to believe every spirit but to test them (John 4:1), is it possible that the Spirit of God continues to work in miraculous and unusual ways? Cessationism, in all fairness, does not prohibit miraculous works; the position merely articulates they are not commonplace, nor are they done in the same way they were performed by Jesus and the Apostles.

The third position provides an opportunity for those not residing firmly in either camp. When unexplained miraculous events are attested to, how should Christians receive this testimony? As 1 John 4:1 indicates, they must be tested. John Calvin offers sound advice:

But the Spirit prescribes an altogether different way: that believers be watchful not to accept any doctrine lightly and without judgment. We should be careful not to be offended by the variety of opinion in the church; we should rather discriminate between teachers, with the Word of God as our only norm. It is enough to make it our rule not to listen indiscriminately to everyone that comes along.[1]

A Christian must judge these situations and discern the legitimacy of claims to healings, tongues, and miracles. However, it is difficult to dismiss the many testimonies describing miraculous events. A more recent phenomenon in the past couple of decades has been dreams and visions in the Muslim world. These accounts claim they are visited by the Lord Jesus Christ in a dream. Since the canon is closed, most cessationists will claim no further need for special revelation.[2] However, the biblical accounts are replete with God appearing in theophanies or dreams. (Gen. 3:18, 18:1, Ex. 3:1—4, Gen. 28:12, Gen. 15:1, Ez. 8:3—4) Dreams and visions are also seen in the New Testament (Luke 1:5—23, Matt. 1:20, 2:13, 27:10, Acts 9:10, 10:1—6, 10:9—15, 16:9—10, 18:9—11, and 2 Cor. 12:1—6).

How does the topic of the canonical text play into dreams and visions from either the Old or the New Testament? And since the canon had not yet been inscripturated, what is the relationship? Cessationists will argue that since the canon is now complete, there is no further need for revelation, which is a reasonable position to take. However, what about places where access to the Scriptures is limited or not yet translated, such as Middle Eastern and heavily Muslim countries? Pastor Tom Doyle spent eleven years as a full-time missionary in the Middle East and Central Asia. He has experienced and recounted many stories of the Lord Jesus Christ appearing to Muslim people in his book, and he writes, “Each of their stories is really His story. Jesus wants you to know what He’s doing and to appreciate the power by which He still works today…. The stories in this book are about real people I know personally or are known by my family’s closest friends in the Middle East. If we couldn’t verify the experience, we left it out -no Christian fairy tales here.”[3]

The stories in Doyle’s book are compelling and gripping. If they have no valid connection to the New Testament Jesus, they should be dismissed. But Fatima’s story confirms the dreams through a hunger and thirst to read about Christ on the pages of the Bible. Doyle recounts Fatima’s story:

And it seemed that every day she met yet another person who had dreamed about this Jesus. Each one recounted a powerful, gentle Person who overwhelmed him or her, not with unendurable shame as the Muslim leaders did, but with a pure love that reached deep inside. This idea of a loving God is what astounded her. One friend described him as a shepherd watching over and caring for His sheep. Fatima’s soul ached for such an experience of belonging and acceptance. For months, the young woman pored over the New Testament online and saw for herself the glorious love of Jesus for His disciples. He was irresistible, and one night she bowed in obedience to His call on her life.[4]

Fatima would not have had easy access to the Bible as those living in the West would. So given the limited abilities, why would it be impossible to reach these people by way of a dream, vision, or theophany? While this is not considered the normal mode of gospel transmission, denying the countless stories of such occurrences is difficult.

The topic of tongues, as seen in the book of Acts, has also been attested to by witnesses that confirm missionaries going to people groups and not knowing the language but being able to miraculously speak in a foreign tongue without any training. While cautious, Dr. Martyn Lloyd-Jones believes the gift of speaking in tongues continues. He qualifies that these gifts occur only as the Spirit moves upon a person, not at will, and if ever to be done publicly, they require interpretation.[5]

Conclusion

It is often difficult to reconcile the practices that commonly occurred in the times of the early church or the Old Testament. While caution should be the day’s rule, the miraculous gifts’ continuation must be critiqued and evaluated. These should never be assumed, but neither should they be denied or taken as a deceptive tool of the enemy. Whether it is appropriate to accept them as orthodox is another question and one not always easily answered.

God has not left the world without direction. These directions are complete in the Old and the New Testaments. However, this does not authoritatively declare God cannot work through other means. Although these means are rare, they are not impossible. There are good people on both sides of this discussion, and there are good people who have not made firm decisions, and in it lies an opportunity for increased love for those who disagree. The cross and the gospel are the central themes of God’s design to bring glory to Himself and reconcile sinful man. God has declared the answer, which is found in the work and person of Jesus Christ. May the Lord provide clarity, wisdom, and discernment for those seeking His glory.

Bibliography

1689 London Baptist Confession of Faith in Modern English. “The Holy Scriptures,” Accessed April 23, 2024. https://founders.org/library/chapter-1-the-holy-scriptures/.

Buice, Josh. “Why Modern Prophecy Is False and God’s Word Is Inerrant and Sufficient: A Response to Sam Storms,” Accessed April 23, 2024. https://g3min.org/why-modern-prophecy-is-false-and-gods-word-is-inerrant-and-sufficient-a-response-to-sam-storms/.

Calvin, John. trans. Joseph Haroutunian and Louise Pettibone Smith, Calvin: Commentaries (Philadelphia: Westminster Press, 1958.

Doyle, Tom, and Greg Webster. Dreams and Visions: Is Jesus Awakening the Muslim World? Nashville, Tennessee: Thomas Nelson, 2012.

Fee, Gordon D. The First Epistle to the Corinthians. Revised. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2014.

Got Questions. “Continuationism,” Accessed April 16, 2024. https://www.gotquestions.org/continuationism.html.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

Lloyd-Jones, Martyn, MLJ Trust. “The Gift of Tongues,” Accessed April 24, 2024. https://www.mljtrust.org/sermons-online/john-1-26-33/the-gift-of-tongues/.

Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Piper, John. “Are Prophecy and Tongues Alive Today?,” Desiring God. Accessed April 19, 2024. https://www.desiringgod.org/articles/are-prophecy-and-tongues-alive-today.

Schreiner, Thomas R. 1 Corinthians: An Introduction and Commentary, ed. Eckhard J. Schnabel, vol. 7, Tyndale New Testament Commentaries: London: Inter-Varsity Press, 2018.

Storms, Sam. “Spiritual Gifts in Church History (1)” Accessed April 24, 2024, https://www.samstorms.org/enjoying-god-blog/post/spiritual-gifts-in-church-history–1-.

[1] John Calvin, trans. Joseph Haroutunian and Louise Pettibone Smith, Calvin: Commentaries (Philadelphia: Westminster Press, 1958), 86.

[2] Special revelation is a way God reveals Himself using miraculous means. These can include dreams, visions, the written Word of God or through Christ Himself, such as Hebrews 1:1—3 proclaims.

[3] Tom Doyle and Greg Webster, Dreams and Visions: Is Jesus Awakening the Muslim World? (Nashville, Tennessee: Thomas Nelson, 2012). xiv.

[4] Ibid., 58—59

[5] Dr. Martyn Lloyd-Jones, “The Gift of Tongues,” accessed April 24, 2024, https://www.mljtrust.org/sermons-online/john-1-26-33/the-gift-of-tongues/.

[1] It is noteworthy that this paper only discusses the continuation and cessation of the miraculous gifts. There is also considerable debate about the cessation of revelation. From this paper and this writer’s perspective, it is important to note that without the cessation of special revelation, it would be difficult to establish objective truth through God’s Word, knowing that it is subject to change. Theologians like Wayne Grudem offer explanations about the New Testament that space limits our exploration, but holding fast to the Word of God as complete is crucial to establishing the Bible as the final authority on all matters of faith and life. See Chapter 53, Systematic Theology by Grudem.

[2] Thomas R. Schreiner, 1 Corinthians: An Introduction and Commentary, ed. Eckhard J. Schnabel, vol. 7, Tyndale New Testament Commentaries (London: Inter-Varsity Press, 2018), 280.

[3] Josh Buice, “Why Modern Prophecy Is False and God’s Word Is Inerrant and Sufficient: A Response to Sam Storms,” accessed April 23, 2024, https://g3min.org/why-modern-prophecy-is-false-and-gods-word-is-inerrant-and-sufficient-a-response-to-sam-storms/.

[4] The 1689 Baptist Confession of Faith in Modern English, “The Holy Scriptures,” accessed April 23, 2024, https://founders.org/library/chapter-1-the-holy-scriptures/.

[5] Sam Storms, “Spiritual Gifts in Church History (1)” accessed April 24, 2024, https://www.samstorms.org/enjoying-god-blog/post/spiritual-gifts-in-church-history–1-.

[6] Eerdmans Bible Dictionary states the erratic speech of “glossolalia” is not an actual human language, not to be understood in those terms, but directed toward God, and is referred to as “tongues of men and angels” (1 Cor. 13:1) by the Apostle Paul. Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 1011.

[1] “Continuationism,” Got Questions, accessed April 16, 2024, https://www.gotquestions.org/continuationism.html

[2] All Bible translations are from the English Standard Version unless otherwise noted.

[3] Grudem gives three reasons for his continuing view of miraculous gifts. 1. He says verse 12 determines the context of verse 10 as the time of the Lord’s return, as we shall see Him clearly, as face to face. 2. Paul is emphasizing the greatness of love, “To prove his point he argues that it will last beyond the time when the Lord returns, unlike present spiritual gifts. This makes a convincing argument: love is fundamental to God’s plan….” 3. Grudem interprets 1 Corinthians 1:7 as Paul tying the possession of spiritual gifts to the activity of waiting for the Lord’s return.

[4] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine. (Leicester, England: Inter-Varsity Press, 1994), 1035.

[5] Grudem, “Systematic Theology,” 1036.

[6] John Piper, “Are Prophecy and Tongues Alive Today?,” accessed April 19, 2024, https://www.desiringgod.org/articles/are-prophecy-and-tongues-alive-today

[7] Ibid.

[8] Gordon D. Fee, The First Epistle to the Corinthians, Revised (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2014), 713.

[9] Fee, “1 Corinthians,” 713.

What is Slander?

Posted on by kevinjandt

Let all bitterness and wrath and anger and clamor and slander be put away from you, along with malice (Ephesians 4:31). 

Over the years I have been accused of slander. While I have no doubt those who accuse me of such a thing are searching for a way to discredit me because I’ve said a lot of things about them. What I’ve said has been pointed and sharp. I’ve been critical and used a serrated edge in many instances, but slander is a whole different thing. Actually, since I’ve written most of these things, technically, it’s called libel, but that seems to be splitting hairs, at least from my point of view. I have written hard things about them, that is for sure. They don’t like it, that’s also for sure. In one case, they disliked it so much that they wrote the elders asking them to ask me to stop.  To the credit of these elders, they investigated and replied that they didn’t believe I had done anything wrong and told us to obey our conscience.

The issue of slander is real in the church. There are people who say things or write things about others that are not true, or the truth is distorted. That might be what my accusers think, I don’t know for sure. We haven’t discussed it. No matter, they don’t appreciate it. The New Testament contains the word slander ten times. It’s a tough word. I don’t mean the word is hard to say, it’s something that can do real damage to people.

In the verse above, Paul tells the Christians in Ephesus that they need to put away these things. They all go together. Bitterness, wrath, anger, clamor, slander, and malice. I don’t have to define each of these words for you, most of us have a good idea what they mean. But often slander, in most people’s minds, is saying mean things about someone. That is partially true, especially from the other person’s perspective.

The definition of slander is speech injurious to someone’s good name. It is effectually designed to tear down and hurt them, but the clincher is the statements are untrue.

Here is a helpful definition from the Pocket Dictionary of Ethics,

The act of uttering false statements, or disseminating misinformation, for the purpose of defaming or injuring the reputation of another person. Technically, slander occurs when the defamatory statement is articulated in a transient form such as audible speech. When the form is more permanent, such as in writing or a public broadcast, it becomes libel, and thus potentially a criminal offense.[1]

The Catholic Encyclopedia adds that it is known the person is innocent.

Slander is the attributing to another of a fault of which one knows him to be innocent. It contains a twofold malice, that which grows out of damage unjustly done to our neighbor’s good name and that of lying as well. [2]

The warning here, and especially from Scripture, is that it is hurtful and sinful. The warnings are abundant, and Jesus says it comes from the heart (Matt. 15:19, Mark 7:22).

I wrote this in a previous article that I think outlines my point. If I said or wrote that someone was a bank robber and my intent was to harm their reputation, knowing it wasn’t true, that would qualify as slander or libel. However, if I wrote or said they were a bank robber and they had been arrested, tried, and convicted of being a bank robber, that is not slander or libel. In no way do I intend to say something untrue about them to injure them.

With the case in point, as it relates to those I’ve been accused of slandering, it is my opinion, backed up by my experience, and the facts that I have stated these people are what I’ve claimed. For example, I’ve written a lengthy article on why I believe Mike Reid and the elders of Grace Fellowship are disqualified from ministry. This is not just my opinion. It is backed up by the things I stated above. My experience, the facts, and other eyewitnesses. I have no desire to defend myself to them, that is a lost cause, but what I wish to do is make a point made by Andrew Rappaport in one of the podcasts I participated. He said, if those making the accusation of slander cannot provide the evidence of slander, then they are the one slandering. In other words, if Mike Reid claims I’m slandering him, and he does, he needs to show me where I’ve done so. If he can’t, or he won’t, then he is slandering me.

I have abundant evidence of their claim of my slander. I’d like to know where I’ve slandered them. I believe I can provide evidence of every claim I’ve made that is derogatory about them, and that is a long list. It is a list attested to by many witnesses. It’s not an off-the-cuff thing, like he is a bank robber. I take my Christianity seriously, and I don’t want to willingly slander anyone. What I know is the practices and the things that occur at Grace Fellowship are damaging to people. Countless people. And with no end in sight. If Mike wants to believe that is slander he is welcome to think that, but I think I have plenty of evidence to support my case. I look forward to hearing what he has to say, but I expect I won’t.  

Kevin Jandt

[1] Stanley J. Grenz and Jay T. Smith, Pocket Dictionary of Ethics, The IVP Pocket Reference Series (Downers Grove, IL: InterVarsity Press, 2003), 109.

[2] Joseph Delany, “Slander,” in The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church, ed. Charles G. Herbermann et al. (New York: The Encyclopedia Press; The Universal Knowledge Foundation, 1907–1913).

Mental Health and the Church

Posted on by kevinjandt

Sometimes, we can say or write things that strike a chord with people. That can be good or bad, but it can also be profitable in causing someone to think. This should always be the goal when approaching sensitive topics. Most often, I see people who have formed their opinions or come to their convictions are rarely convinced to move outside their box and consider other views. I’m this way with certain things, and I’m sure you are. Mental health and the church should not be at odds with one another, but often that is the case. Is there room for modern methods, such as psychology and neuroscience,[1] that still allow for the sufficiency of Scripture in counseling? I sure hope so.

Recently, a man I knew committed suicide, and it set off, in my mind, a discussion and a renewed interest in the topic of mental health. What is the role of mental health in the life of a Christian? The Christian church is always and consistently under attack from the outside but also from the inside. Paul said that from within, savage wolves would arise (Acts 20:29-30). Mental health, similarly, arises from within. The secret thoughts of the mind, and those that come from a broken mind, can be the undoing or that which causes the greatest damage.

I also believe the church is ill-equipped to handle many of these challenges. I don’t mean all are ill-equipped, nor do I mean to say, “I am equipped.” Like many pastors and Seminary students, I’ve taken a semester of counseling. I even thought I would pursue this more, but I have not, at least for now. I’ve seen the lopsidedness of many, especially in the Reformed movement. I also want to acknowledge that I’m grateful for the course I took that sought to balance Christian and secular counseling.

Allow me to illustrate using examples from two well-known Christian counselors.

In his book, The Christian Counselor’s Manual – The Practice of Nouthetic Counseling, Jay Adams writes,

“Counseling, therefore, must be understood and conducted as a spiritual battle. The counselor must consider himself a solider of Christ engaged in spiritual warfare when counseling. For that battle the ‘full armour of God’ alone is sufficient. Unbelieving counselors not only lack such equipment, but moreover, obviously are totally ignorant of the true nature of this situation. In Fact, since they are soldiers in the army of Satan, they are on the other side and, therefore, hardly can be relied upon to free Christian counselees from Satan’s grips.” [2]

Adams, footnotes this quote and says, “Not that God, in His amazing providence, at times does not use unsaved persons to do just that and thus ‘make the wrath of man to praise Him.’ But, as faithful Christians, our responsibility is to turn to Christian counselors and not to test the Lord (Galatians 6:1). See The Big Umbrella, pp. 146-155.”

The quotation says a lot about Adams’s philosophy of counseling, and while I find the statement problematic on several levels, which I hope becomes clear through this article, he is not completely wrong. Yes, an unbeliever will not understand the spiritual nature of the battle, and their goal is not to have the counselee in right relationship with God, but are they unequipped to understand situations and offer valuable assistance? Are they ignorant to counsel someone who is hurting? Adams seems to hedge his bet with the footnote, and perhaps there is some hesitation within his thought process.

Can we take his words and apply them to other fields of study? What about modern medicine, say, a heart surgeon? Is he unequipped to perform an open-heart surgery because he is not a believer? Why does the Christian look at those who study the brain, in relationship to neuroscience or childhood development or modern psychology, as voodoo science when it comes to helping those in need, even Christian patients? I realize I’m painting with a wide brush by including different fields of study. Still, these have all too often been viewed as illegitimate by many Christians. Not only illegitimate but often ridiculed.

I want to clarify that I’m not discounting the authority or sufficiency of Scripture, but Scripture does not speak to every single issue and offers solutions to all possible scenarios. For example, what about Alzheimer’s and Dementia, or brain injuries that can occur through a car accident or other severe damage? What about childhood trauma or spiritual abuse? These are different categories and can include not only physical damage but also spiritual damage.

Edward Welch wrote in his book Blame It on the Brain? – Distinguishing Chemical Imbalances, Brain Disorders, and Disobedience“

I have found that a rudimentary understanding of brain functioning can be very useful when it comes to understanding and helping others. For example, a knowledge of brain function can help us answer questions about chemical imbalances and the appropriateness of psychiatric medicines. It can help us understand people whose ability to learn and think are different from our own. And it can also help us distinguish between physical and spiritual problems.”[3]

Welch’s understanding and writing include these important categories, yet he doesn’t excuse sin. In my experience, I’ve encountered a few people who are disciples of Adams, and they were not nearly as gracious as what is required for good counseling. I also do not want to throw the baby out with the bathwater. Adams has written many books on counseling, and they contain helpful and useful information for applying biblical truth to situations. Still, sadly, I see him held up as the standard bearer and his methods as gospel by some who lack empathy.

Developing discernment and having a heart of compassion combined with education, knowledge, and experience is the best guide to appropriate counseling. Rarely are things one size fits all. Welch shows balance. “Because theology is the lens through which Christians interpret all research, and it is essential that our lenses be clear and accurate.” [4] Welch never dismisses the biblical view of brain research but instead applies it where and when necessary while still acknowledging the value of modern sciences and areas of study, such as “genetics, neurochemistry, and brain injury and disease.”[5]

What I’ve observed seems to be an overreaction to modern psychology, neuroscience, childhood development, and similar fields that many Christians label secular and dismiss any value they may hold. They take it to the extreme, and while I know there are extremes and bad practitioners in these fields, there are also bad actors in the Christian community who do more harm by outright rejecting these sciences. Things are rarely black or white.

I cannot hold your attention with the many categories involved, so let me mention depression as a general overview. Welch, quoting Martha Manning and William Styron, writes, “Depression has been called ‘a room in hell,’ a howling tempest in the brain.” Welch goes on to describe it like this, “When you listen to people describe their depression, you will hear two extremes. People will report that the pain is so intense that they want to die. Others will describe an emotional numbness in which they are already dead. Sometimes you will hear one person describe living with both extremes simultaneously.” [6]

The cause is not easy to determine, but it is real for the person suffering from depression. Welch once again describes this through the words of a friend, “A friend of mine wrote, ‘I am suicidal again. I have no energy or reason to fight. I am numb and tried all the things I know how to try. I know I won’t be able to function like this much longer. There is no one to talk to. I’m suffocating. I can think the best thoughts all day and I still feel like this. No one knows how badly I want to die. My thoughts are obsessive and won’t stop. They keep saying, ‘I want to die.’” [7]  

The cost of a misdiagnosis here can be deadly. When well-meaning or not-so-well-meaning pastors or counselors attempt to lump this all under the banner of sin, there are bound to be consequences. Offering the wrong counsel can have deadly effects. Here is the danger of relying strictly on a nouthetic counselor like Adams. We know David had depression, as did Paul, Elijah, and Jeremiah. And the well-known preacher Charles Spurgeon. The brain is a complex machine capable of all kinds of things we know little about.

While counseling should involve the Scriptures and the spiritual, I am hard-pressed to say medications, modern psychology, and brain science are sinful. I often say that if one needs counsel outside the church, seek one that is not hostile to the Bible or Christianity. The surface has been barely scratched on this topic. It is deep, wide, and complicated. I caution those involved in counseling to seek the wisdom from above but never discount the opportunities from those trained to understand the brain at a higher level. This does not call into question God’s word or His authority. It does not discount the value of speaking about spiritual things to spiritual people. The Bible is sufficient, but God has given us His common grace that extends to all of mankind, including scientific developments that greatly value human existence and real human problems.

Most importantly, no matter where you land on this topic, love must be the guiding principle in all we do. As mentioned above, many have formed strong opinions about this topic and the answers. What I don’t think you will find in the Scriptures is a clear command seeking help outside the church is sinful. It seems to me Jay Adams takes it that far, and I think that is a shame. If you believe it is sinful, how would you counsel or speak with someone who doesn’t share your view? Will harsh judgment and condemnation rule your spirit, or can you say with Paul without love, you are a noisy gong or a clanging cymbal? (1 Cor. 13:1).

Understanding and dealing with those who experience depression or other similar issues demands love and compassion. As Christians, we should be known for our compassion and empathy. Here are some examples of what not to say, and these are direct quotes from friends who struggle,

“Depression is just a sin. It means you don’t have enough faith.”

“What do you have to be depressed/anxious about? Isn’t your joy in the Lord?”

“Jesus was a man of many sorrows for you. Why would you want to hold onto what he took away?”

“Try harder to have more joy. You worry too much about being happy. Happiness is fleeting. Joy is in God. I mean, what are you saying to God when you complain?”

“You’re suicidal? I thought you were saved?”

Rather than being one of Job’s worthless counselors, start by being slow to speak and quick to listen. Be a friend and show empathy. Be gentle and kind in your answers, especially when you don’t understand or can’t relate. I want to leave you with a beautiful poem by my dear friend Todd Pearson. He has struggled with depression for many years. You will hear and feel his pain. Above all, may the Lord guide us in His wisdom and His love for those who suffer (2 Corinthians 3-11).

Ne’er Again the Light

…The nature of my soul is singular…
…There are darkened corners in recesses of my being…
…Shades of shadows are the depth of my rest…
…Darkness cloaks the guttural visceral reality of living…

…People speak of light but ne’er fathom perilous substance…
…Light of love…
…Luminescence of such amity…

…Yet, what of sleep…
…Slumber finds you in its arms in depths of darkness…
…Best reveries happen upon us in deep darkness embraced…
…Vast nebulous expanses ill lit mark the safest of our hours…

-Ne’er Again the Light-

…Hollowness of words uttered mark emptied mastery…
…Deity is luminosity…
… Sanctuary is sunlit existence…
…Veracity is brightness as lies lie in the twilight of betrayal…

…Heave your burdens out from the penumbra of self-isolation…
…Diurnal course brings sanctified sanctuaried healing of the pnuema…
…The best of intellect is bright…
…Yet the least of intellect is darkness…

…Embrace light to grasp at hope…
…The matter of very being is woven of strands of ascendent illumination…
…To dwell there is to persevere in the peace of the masses…

-Ne’er Again the Light-

…Yet truth rests betwixt the shadows…
…The one, say even I, that has only ever known dark…
…Must remain in its abiding shelter or know only pain…
… Conditioned to interweave solemn invulnerability with eclipse…

… Finding solace within the apportioned lot of one’s progenitor…
…Seizing upon the succor of the known…
… Shrinking instead from the light of inconceivable joy…

-Ne’er Again the Light-

… Had it been the best it would have been preferable…
… Better to have never known the consolation of light…
… Then to evermore dread its substance…

-Ne’er Again the Light-

…One dwells in the comfort of what is known…
… Branching as it were on the tenebrous existence of habitual tranquility…
…Amity of that arises from trepidation of experienced felicity…

… Preferable to the aching soul…
… To have never known such bliss…
… To have never clung to such joy…

… Then to have participated in facade of mocking reality…
…To have given attestation to such hope…
…That the burdened pnuema could ever behold…
…. such joy…

…No ne’er again the light…
-No-
-Ne’er again the light-

[1] I am using some of these terms somewhat synonymously, but neuroscience deals with the physical brain, whereas psychology deals with issues in the mind. https://www.psychologytoday.com/us/basics/neuroscience

[2] Jay E. Adams, The Christian Counselor’s Manual: The Practice of Nouthetic Counseling, (Grand Rapids, MI, Zondervan, 1973), 117.

[3] Edward T. Welch, Blame it on the brain?: Distinguishing chemical imbalances, brain disorders, and disobedience. (Phillipsburg, NJ, P & R Publishing, 1998), 12.

[4] Ibid., 15

[5] Ibid., 19

[6] Ibid., 116

[7] Ibid., 117

A Response to Ryan Peterson’s Funeral “Sermons”

Posted on by kevinjandt

The word of the Lord came to me: 2 “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord God: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. 4 The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them (Ezekiel 34:1-4).

This article is a follow-up to my open letter to Ryan Peterson’s friends and family. In that letter, I desired to offer comfort and hope that Ryan’s life was properly and lovingly acknowledged. It is my deepest and most sincere desire to highlight the goodness in Ryan. The goodness that flowed to him through his relationship with his Lord Jesus Christ. Yes, I fully believe Ryan was a Christian, and as I said in my first article, that was not contingent upon his confession of sin or lack thereof but only on the work of Christ.

While I desire to be kind and gracious, what I heard from these funeral messages was grievous and unnecessary. It is the tone and tenor of which these grotesque examples of sermons were preached. It was as if they had no life experience with Ryan and didn’t believe him to be a saved man, although they didn’t dare to come right out and say it. What they did was hint around the topic and leave the audience wondering what egregious sin had taken over Ryan to cause him to end his life.

There was an agenda to this funeral service, and the only desire from those leading was to make their points with as much rigor and demand as they place on the lives of their congregants on a day-in and day-out basis. The Christian life was never designed to be under authoritarian rule. If you picked up anything from those sermons, I trust you saw the authoritarian and hostile environment GFC represents.

God has something to say about those who rule harshly, and the passage above was a firm rebuke to those shepherds of Israel who had a self-focused agenda. The passage needs little to no explanation. As for those who had to endure these sermons, I want to point out a few things about what the passage says: “The weak you have not strengthened (verse 4).” When you went to the funeral of Ryan Peterson, were you weak? Did you feel sick, injured, and lost? Was there a great loss to your soul?

Perhaps you thought you would hear good things about Ryan and his life that would strengthen or lift you, but it didn’t. It only felt condemning and harsh, “with force and harshness, you have ruled them.” What type of encouragement was this, and what was it designed to do, or who was it designed to serve?

Well, it certainly didn’t bring grace to the hearer. Despite Mike Reid mentioning he was a pastor at Grace Fellowship Church, grace was never mentioned again. Grace should have been the central focus; instead, it was sin.

The topic of sin is a popular one at GFC. It is THE topic. A great deal of time and energy is devoted to rooting out the sins of the congregation. This can be done through preaching, as you just experienced, personal interaction with the pastors, or via the admonishments of the other congregants.

It is a difficult society to reside in if you have sin, which we all do (1 John 1:8-9). These sermons were a looking glass into a society that has left countless people on the brink of hopelessness as they continue to muddle through another joyless day. You are only as good as your last interaction. They seem to forget that our worth is in Christ, not in behaviors and actions. Listening to Tyler preach, I wondered the point of bringing up Ryan’s sin and why this was so important.

I hate to refresh your memory on what he said, but this is warped and twisted thinking of a man who should seek to expound the glories of a Savior. Tyler said, “In the last four weeks, there have been hidden sins discovered that Ryan had kept from everyone for quite a long time.” “The weight of unconfessed, hidden sin will destroy anyone.” [1] (30:50).

Then he makes a disclaimer. “If anyone hears this and is shocked, and it makes them think differently about Ryan, it shouldn’t because the Bible says no one is good.”

I wish I could say I don’t understand what he is trying to say. The message here is loud and clear, having spent much time with these people. For the disclaimer’s sake, this is only my opinion, as is the rest of this article, but Ryan’s memory deserves better than this.

In modern parlance, Bolkema is deflecting away from the responsibility they, as “shepherds,” bear. It’s not anyone’s fault, but Ryan’s because of his sin. His sin killed him. He was hiding it, and it destroyed him. It leaves me so empty and hollow inside thinking that this is how they cast dispersion onto Ryan and relieve themselves of any role they may have played in Ryan’s frame of mind, of which nobody truly knows except for him and God.

Here is the problem for them. They have no category for any mental illness, mental collapse, breakdown, depression, or a short-term imbalance in the brain. In GFC theology, the only answer is sin. Studying the brain and the science involved in knowing the countless scenarios that can bring a person to such an end is not a simple, black-or-white solution (See Tony Miano’s post below). It is shameful they said that Ryan decided to abandon his family, but this puts the focus on him and draws it away from them.

As one pastor I spoke to said, “You don’t minister to the living by kicking the dead,” and that is an awful burden for all those who loved Ryan to have to bear. In medical terms, this is a case of malpractice and misconduct. It is a gross case of misdiagnosis. You would think that showing grace, mercy, and compassion to those left behind and an invitation to search out the God that sent His Son to die for sinners might offer a more compassionate approach. Still, you have Mike Reid preaching the message he has preached for fifteen years: sin, judgment, and condemnation.

Who preaches a message like this, at a funeral no less, without believing these people need to be clubbed over the head rather than shown that Christ is a loving God that offers forgiveness from sin and rest from a weary world? Can the message of salvation be preached without berating and belittling?

Why can’t they say that we know Ryan was struggling, but we saw evidence of faith in his life, and we have complete confidence that he’s with the Lord?

Why?

Because sin is so important to their theology, Forty-one (41) times, Reid says the word sin or a derivation of the word in his “sermon,” now, to be fair, about six (6) of those discuss Christ as not having been a sinner, but that is still thirty-five (35) times he is discussing sin. He also uses the word wrath fourteen (14) times, condemn or condemned nine (9) times, and judgment four (4) times.  And keep in mind this was only a 15-minute sermon.

In contrast, he only mentions grace when he states he’s a pastor at Grace Fellowship Church. He uses the word mercy three (3) times (outside of the song they sing at the end), and forgiveness is only mentioned once. He uses the word love three times in the context of God’s love.  

This imbalance could not be more obvious. If I went back through all the years of Reid’s preaching nothing has changed. The imbalance here is unbearable and the primary reason we left and so many others left through the years.

In his excellent work, The Whole Christ, Sinclair Ferguson writes, “In essence [legalism] it is any teaching that diminishes or distorts the generous love of God and the full freeness of his grace. It then distorts God’s graciousness revealed in his law and fails to see law set within its proper context in redemptive history as an expression of a gracious Father. This is the nature of legalism. Indeed we might say these are the natures of legalism.” [2]

In one sentence, Ferguson mentions grace three times. The gospel is good news, but one would be hard-pressed to walk away from those sermons, having received this as good news. For anyone who would listen, it isn’t easy to endure these men’s preaching, demeanor, and tone, which tragically hinders the good news.

Sinclair Ferguson highlights how important tone can be to preaching, “[T]he same reality was noted in the life and ministry of Robert Murray M’Cheyne. It was perhaps most movingly expressed in a letter that lay unopened on his desk on the day he died at the age of twenty-nine. A correspondent writing to thank him for a sermon he had preached commented that it was not merely what he had said but the manner in which he spoke that had made an indelible impression.” [3]

It is hard to miss the “tone” that emanates out of the mouths of Reid and Bolkema. It rarely, if ever, appeals to the conscience in a way that exudes love, care, and compassion, but its focus is the legal demands of the law and a heavy conviction of sin. That is not to say sin has no bearing on the life of one coming to Christ, but for the ministry of GFC, it is an ever-present formula presented to the congregation in a fire-hose manner.

Someday, I pray they will see the truth of what this place has done to people. They crush the spirit, wound the soul, and feed themselves rather than the people. I can only guess the food they enjoy is their quest for power and dominance. How can I make such a claim? It comes down to my experience, observations, and what the Scriptures teach us. Several key passages show us the evidence of false teaching. Listen to the words of these verses,

Jesus said, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits” (Matt 7:15—16).

False prophets are called wolves, and what do wolves do to sheep, but kill and eat them, and the fruits of their teaching evidence this. I’ve written consistently about the damage done and specifically highlighted testimonies of those damaged through the years.

Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us back into slavery— (Gal 2:4).

False brothers will destroy Christian liberty and freedoms. External appearances will always judge you, and freedom and liberty will be destroyed.

But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction (2 Pet. 2:1).

The warnings are abundant, and these people will arise from within Christianity, as Paul also said in Acts 20:28. Again, he says these are wolves, and they will not spare the flock. When the flock is scattered, injured, wounded, and left uncared for, that is evidence of false prophets or wolves. Paul likely had Ezekiel 34 in mind as he said these words to the Ephesian elders.  

The leadership of Grace Fellowship has a long and illustrious track record of this behavior. For those affected by this place, you are left to pick up the pieces, you will someday want answers, and I write as one willing to try and help answer them. Those calls, emails, or messages have, will, and do come. I have responded to many of them, and I pray someday, there will be answers that can help you cope with the damage that has been done.

It is not a healthy environment. It is not a place where you can take rest and comfort. It is rightly called a high-demand group for good reason. They will demand a lot from you, they will take a lot from you, and the only way NOT to be a victim is to speak out. I pray that anyone who reads this will understand my desire to expose such evil and call it what it is.

In Christ’s love, for Christ’s true church.

Kevin

[1] https://www.sermonaudio.com/sermoninfo.asp?SID=1113232254135642

[2] Sinclair Ferguson, The Whole Christ, Legalism, Antinomianism, & Gospel Assurance—Why the Marrow Controversy Still Matters, (Wheaton, IL: Crossway, 2016), 95.

[3] Ibid., 228.

Critical Conversations

Posted on by kevinjandt

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I consider myself a ponderer…  because I like to ponder things long and hard before I make decisions.  Maybe I’m really just a procrastinator.  I think it’s possible that is more like it, but the bottom line is I should have written this article a long time ago.

I had an amazing conversation this past week with a long time friend.  In the time I’ve known this friend I’ve gone from being a guy that talked about Jesus to being a guy that actually and truly lived for Jesus.

Even before I was truly regenerate I would discuss Jesus with my friend.  And he noticed that.  His wife also noticed it but when the Lord really saved me I went from talking about Jesus to living a life that gave me purpose in really being more diligent in how those discussions went. As my friend and I had this discussion this past week he said a couple things that really resonated with me.

Things like this…  “well I’m not sure I’m all the way there yet, but I’m trying.”  In digging a little deeper I realized that this is not a theologically correct statement, but I understood what my friend meant.  What really encouraged me about this conversation, that was evident to me, was that his life looked very different than what it used to look.  I think he was struggling to say, “hey Kevin, maybe God saved me, but I’m not really certain…”  He didn’t have the words to articulate this but it’s possible he meant it.

As I consider his life before and as he described things that were happening in his life I have to ask the question.  Did God save him?  Is God “saving” him?  It’s a question that takes on a pretty significant issue which is just how does that really happen?  And there are other questions that need to be answered in this whole process.

How does God save?  What does it mean to be saved?  For what purpose does God save?  I’m sure there are more but let’s start with these.

I bring up the topic today because when I look back at my life from pre-salvation, to initial salvation and then the sanctification and growth process I’ve almost forgotten how much God has accomplished in my life.  In my discussion with my friend he said that he desired to learn so much more and in his own way was sharing what little information he knew with others in his life.  And it dawned on me…  wow, that was me…  How could I so easily forget not everyone understand this stuff.  And this “stuff” is pretty important.

How does God save?

This very question has a presupposition that most people will miss.  What do we need to be saved from?

Luke 19:10 “For the Son of Man came to seek and to save the lost.”

To get to our question we have to start somewhere and that starting place is the “lostness” of mankind.  In the beginning when God created the heavens and the earth and all that is in it, He created man.  God created man happy and holy (Question 21 in the children’s catechism).  God not only created mankind but he gave us a soul that will never die and told Adam not to eat from the tree of knowledge of good and evil lest he die.  When Adam disobeyed God he plunged mankind into spiritual death.  Mankind was cursed.

And you were dead in the trespasses and sin in which you once walked…  Ephesians 2:1-2

To have a starting point in salvation one must come to an understanding we are not only lost but we are dead.  Dead spiritually with no ability on their own to come to God.   Without hope and without opportunity because we are not only unable, but are also unwilling.

The part of “how God saves” is through an understanding of this predicament.  God moves in the heart of a dead sinner by presenting the law of God that one might come to understanding of their helpless and hopeless condition.   The law is a tutor that brings us to Christ through the message of the gospel (Galatians 3:23, Romans 1:16).  The gospel is the good news which sets a sinner free from his captivity and slavery to sin (Romans 6:7).

This message of the gospel must come from an outside source because the sinner will not come to this revelation on his own.  It generally comes through either reading the word, or mostly through the proclamation of the message through a messenger.  A “preacher” if you will…

How then will they call on him in whom they have not believed?  And how are they to believe in him of whom they have never heard?  And how are they to hear without someone preaching?  Romans 10:14

God uses the preaching of the word to save souls.  For most all this is a foolish message (1 Corinthians 1:18) but yet this is how God does it.  And if you weren’t saved via the gospel message you must examine if you’ve been saved to this gospel?

What does it mean to be saved?

When God created man the Genesis account says that God created man in His own image.  That God breathed life into man.

Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.

The word breath means spirit, inspiration, soul.  God gave man a soul.  Created in His image Adam would live forever.  Upon Adam’s disobedience he plunged all of mankind into death and the curse of God.

To be saved means that God can redeem us from the curse.  He not only saves us from the curse, He saves us from the power and the penalty of the sin that we are born into.  God did this for a simple reason but a reason that is not popular with most people.  If you’ve been saved you must recognize that you were saved by God, saved for God and saved from God.

The God of the universe acquiesced to take on human flesh that He might accomplish what Adam could not.  Christ came to be the better Adam.  To fulfill the law that we would not be cursed under the law.

For what purpose does God save?

I’m unpopular in present day evangelicalism.  I’m unpopular because God’s word is unpopular and I place my trust completely in what it says.  I’m not trying to be arrogant in that statement because many will claim the same thing.  But yet when it comes to the Sovereignty of God and the claims that He makes in His word we can get to a point pretty quickly that will separate the best of friends.

God saves for His glory

God is a God of love and God loves His people but the Bible says God does not love all people equally and the exclusivity of this statement is offensive.  For many this makes God some sort of a monster that is toying around with people.  I don’t see it that way but yet I’ve struggled with the concept just like I think most “normal” people would.

The Scriptures are clear but yet often times hard to accept.

“Therefore say to the house of Israel, ‘Thus says the Lord God: “I do not do this for your sake, O house of Israel, but for My holy name’s sake, which you have profaned among the nations wherever you went. – Ezekiel 36:22

This verse is God focused.  This verse shows us some hard truth.  God has tolerated a sinful creation that rebelled against the Creator.  And to reveal the glory of the Creator, He in His Sovereign plan, for no reason other than His purposes chose out a group of people to glorify His name on this earth.

“Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world. – John 17:24

Man is not a victim.  Man is a willing participant in his sin.  The sin that he loves and is unwilling to give up.  There is so much more to say but yet the gospel message is simple and the offer is free to those that will come.  And today I must ask you a very real question.

Will you come to Him today?  On His terms, not yours?

For as an evangelist brother of mine says…  “God will not negotiate with sinners…”

Do you recognize that, not only do you sin, but you are a sinner?  If you are weary of the battle, then give it over to Him today and you will also find rest for your weary soul.

Do that today; for that is the purpose for which Christ came.  I’m hoping He came to save you.

 

Kevin