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Devotional Thoughts: Spurgeon on Salvation before Service

9/28/2014

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April 19th, 1885 Charles Spurgeon preached a sermon on the following passage:
Matthew 8:14–15 (ESV) — 14 And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. 15 He touched her hand, and the fever left her, and she rose and began to serve him.
This passage has always held some interest for me. In particular, I have often thought of the text in a sort of wordly fashion. What I mean is that Jesus and his disciples have had a long day, and are likely tired and desperately in need of some rest. "Let us go to Peter's house," they might say, "his mother always takes good care of us."  When they arrive however, she is incapacitated and sick with a fever. "This will not do," I imagined Jesus saying, "I will heal her so that she may minister to us." You see, it's the immediacy of her service that struck me. Why is she not given a little bit of time to relax? After all, she has just come out of a fever.

Spurgeon helped me to see through my flawed perspective on the text and recognize the deeper spiritual truths that are present there. While time prevents us from covering every point that Spurgeon did in his sermon, I would like to bring to your attention something of what is expressed by this small tangent in the text.

In typical Spurgeon fashion, he begins early in the sermon bringing out the spiritual consequences of the passage. His effort is to make the text relevant to his audience and force them to see that there are truths here for them to learn as well. He starts this process by comparing the fever of Peter's mother to the fever that dwells in each and every one of us: sin.
What would the fever represent? Those who are in a fever represent spiritually those who are on fire with sin. . . .

Those who have a fever in their souls are hot after sin, dried up with ill desires, inflamed with evil lusts. What unhealthy energy many even show in the indulgence of their passions, or in the pursuit of their ambitions: they are so inflamed with their desires that their life is consumed. . . .

These fevered people are frequently very restless. It is one effect of the fever that the man cannot lie long together either on this side or on the other, but turns to and fro. Even his sleep is broken; neither by day nor by night can he find rest. He is dried up, and feels as weak as if he were brought into the dust of death and utterly dissolved. . . .

One symptom of a fever is that a man loses appetite for that which would be good for him. Some of our unconverted friends have no taste for the gospel; we cannot easily induce them to come to hear it. . . .

On the other hand, a fevered patient often feels a great thirst, which he cannot by any means allay. He longs to drink and drink again, and with all his drinking the heat is not abated. Sometimes the sick man has an appetite for what he must not taste, he craves after the most injurious and even unnatural things . . .

But the worst point in the case of the sinner is this, that this fever of his will prove fatal. This son, daughter, husband, or wife of yours will perish through the fever of sin, if it be not cured.1
At this point some may question Spurgeon's dealing with the text. Does the fever of Peter's mother truly represent sin? If not, is Spurgeon not taking liberties with the text? This is a fair question. However, the scriptures often describe the malady of sin as a sickness or disease. While that may not be be the primary point of the fever here, it is fair to make at least a reference or comparison. Truly, all sickness and disease in our world point us to the ultimate sickness and disease of sin. In the new heavens and new earth where sin has been abolished forever, sickness and disease will exist no more. Moreover, however Spurgeon's illustration is actually going to serve to bring more clarity to the reaction of Peter's mother, thus shedding more light upon the text at hand.

Spurgeon goes on to describe several points based upon this
comparison. I want to focus upon two of them. First, he describes the healing of the fever as the equivalent of a believer being healed by Jesus of his sin. What is the response or the reaction of the one cured of his fatal fever?
Thirdly, it is plainly taught in the text that STRENGTH TO MINISTER COMES WITH HEALING. “Immediately she arose and ministered to them.” Fever causes extreme weakness, and when it leaves the patient, he is for a considerable time greatly debilitated. The cures of nature are slow; but when Jesus cures, he does it at once. Though he uses only a touch and a word, yet he cures so perfectly that no weakness remains. The woman did not lie in bed a week or two, and feed upon nourishing diet, and so recover her strength; but there and then she arose from her bed, girt her garments about her, and went about the duties of the household. . . .

The moment the Lord Jesus Christ saves a soul he gives that soul strength for its appointed service. . . .

I want to call your attention to this, that her service was immediate service, rendered on the spot, without delay. Some of you have been converted during our late special services; let me bid you serve the Lord at once, even as the Lord has served you. “What, get to work directly?” Yes, immediately; for there is something very beautiful about that which is done by new converts. Oh, the beauty of that first look of love! Oh, the sweetness of those first notes of praise! Oh, the power of those first sentences of testimony! . . .

I would not have a converted person wait a week before trying to do something for Jesus. Run as soon as you find your feet.2
Peter's mother did not wait to minister to Jesus and the disciples because she did not need to! When Jesus heals, he does so completely and fully. She was ready and able to serve them at once. Similarly, when we are converted to Christ, we are made ready and able to serve him and his church at once. Now, prudence must be taken in the case of those in leadership positions. Paul rightfully says that elders should not be new converts. However, service need not always be preaching, teaching, or leading. There are many tasks available to those who are newly converted that they are able to accomplish. How often I have heard of those newly converted to Christ who began handing out gospel tracts or attending bible studies or volunteering for the homeless ministries!

Does this not betray an ulterior motive of the part of the church however? She just wants people to be saved so that she can press their talents and gifts into their service? It may perhaps, except for what Spurgeon makes clear in his final point:
THE DESIRE TO MINISTER ALWAYS ARISES OUT OF HEALING. Here was a woman, a poor woman, an old woman, a widow woman, one who had just been sick, and she desires at once to minister to Christ, and she can do it, and she does do it. How think you, was she moved to this? Was not it that strength naturally suggests activity as soon as ever you get it? . . .

And then the gratitude for this strength impels you to activity. How can a man be still when Christ has spoken for him and delivered him? . . . Can you ever be silent for Christ now that the Lord Christ has redeemed you from the curse of the law and the penalty of sin? I tell you, if you can be quiet and do nothing for Christ, I am afraid you have never tasted of his love and grace. . . .

Once more, I think I may say that those who are healed by Christ are sure to do something for him of the right sort, because their former habitudes will assist them. I do not mean by this that sinful activity can ever help us into holy activity, but I do mean this; that we can turn our old habits to account for Jesus. I believe that Peter’s wife’s mother was a particularly nice old lady. There is rather a prejudice against a wife’s mother, and if Peter found it the proper thing to have her living in the house, I am sure she was a specially good woman. I have a picture of her in my mind’s eye,—a dear old soul, always busy and happy. . . .

As for you, young men who have been so restless, so vigorous, so dashing in sin, it seems to me that this habitual energy ought to be placed under consecration to Christ. A horse that has no mettle in it is easily managed; still, a horse with a little mettle, though he may kick, and plunge, and do a great deal of mischief, is all the better horse when he is broken in. If he be under proper management, if he answers to the bit, you like the mettle. So it is with a man when he is converted. If he had mettle in him that led him to kick and plunge when he served the devil, if he did so much mischief and damage against the kingdom of Christ, he is the very man to pull well in Jesus Christ’s chariot.3
You see, when Peter's mother was healed of her fever, she wanted to minister to Christ and his disciples. She was not pressed into a service she was unwilling or unfit to participate in. Instead her natural giftings as given to her by God were used in a sanctified and holy way.

The same goes for all who are converted into the kingdom of God. We are not pressed into a service for which we are unwilling or not well equipped. Instead we are called to serve in the capacity that God has created us for. Instead we are able to minister by use of our particular gifts and for our particular calling.

I also love the final point that he makes about the most stubborn of people. It is often these who are the most zealous in their opposition to Christ that upon conversion are most useful to God's kingdom. Look at the apostle Paul who persecuted and attacked Christ's church before he was saved. How great was the impact that he made for God's kingdom once he finally submitted to Christ! Let us pray boldly for those in our lives that we see enslaved by the fever of sin. Perhaps God will grant them repentance, and they will be used mightily for his glory.

Let us together thank God that he healed us, and resolve to serve him for our pleasure and the good of his kingdom.


-tanner


1 C. H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, vol. 31 (London: Passmore & Alabaster, 1885), 219-221.
2 Ibid, 225.
3 Ibid, 226-228.

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Devotional Thoughts: Sharing the Cup With Christ

8/29/2014

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An interesting request is made of Jesus in Matt 20. The mother of James and John approaches Jesus and asks him if her sons can sit at the right and left hand of Jesus in the kingdom. These were places of great honor and respect, and their mother is obviously hoping to secure that honor and respect for her sons.

Jesus response is very interesting, and the exchange is one that has always confused me a little bit. That is why I want to examine it a bit more closely today. Jesus' initial response begins in v 22:
Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am to drink?” They said to him, “We are able.”  -Mt 20:22.
The interesting thing is what Jesus chooses to focus upon here, as well as the responses of James and John. Note 3 things:

1. The Cup being referred to is the wrath of God.
This is a common Old Testament allusion, and Jesus use of it here points forward to his suffering and guilt bearing upon the cross. Here are just two passages that refer to the cup:
For in the hand of the LORD there is a cup
   with foaming wine, well mixed,
   and he pours out from it,
   and all the wicked of the earth
   shall drain it down to the dregs.  -Ps 75:8.

Wake yourself, wake yourself,
   stand up, O Jerusalem,
   you who have drunk from the hand of the LORD
   the cup of his wrath,
   who have drunk to the dregs
   the bowl, the cup of staggering.  -Is 51:17.
Notice that the cup is the wrath of God due to sinful man. In Psalm 75, it is poured out upon the wicked of the earth, the ungodly and sinners. This is what is so striking about Jesus drinking the cup! He is openly proclaiming here that he will take the wrath of God upon himself. However, he does not have a cup that is due to him, instead he takes the wrath of sinful man upon himself. Here we have a direct reference to the gospel.

2. Positions of honor, respect, and importance are directly tied to suffering.
Notice how Jesus is responding to the request made by the mother of James and John. He could have brought up anything in his response, and yet he chooses to focus on the cup. This is not without purpose. What Jesus is doing is tying worthiness of lofty and respected positions directly with the willingness to be made low and function as a suffering servant. This is further emphasized with the short excursus that Jesus goes into through v 28.
And when the ten heard it, they were indignant at the two brothers. But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”  -Mt 20:24–28.
Jesus is pointing the brothers to the fact that if they want to be important and respected leadership, they must humble themselves and take on the form of a servant just as Jesus has done. They must be willing to participate in his "taking of the cup" and suffer and die for God's people.

3. Note finally the audacity of the response of the brothers: "We are able."
This is the part of the text that has always grabbed my attention. We know from the Old Testament what the cup Jesus is referring to is. It is the wrath of almighty God. We know that only Jesus can drink of that cup. That is why Jesus had to come! Yet the brothers are so bold as to claim that they are able to drink from that cup as well. I have always assumed that they simply didn't understand the reference Jesus was making to the Old Testament. How else could someone make such a bold claim as to say that they can drink from the wrath of God. After all, they couldn't imagine that Jesus the perfect Messiah would actually drink God's wrath. The Messiah is God's servant, a conquering king. He has no reason to drink the wrath of God. Such would be their mindset.

However, even mistakenly, James and John affirm that they can drink of the cup. This is where I have always had difficulty understanding the passage. I would expect Jesus' response to be a rebuke of some sort. I would expect Jesus to explain how only HE is fit to drink the cup. However Jesus doesn't respond that way, listen to what he says instead:
He said to them, “You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.”  -Mt 20:23.
Jesus affirms that they are able to drink the cup! What? What can he possibly mean by this?

It is in this affirmation by Jesus that we find great joy and comfort from a sympathetic Savior. Sure, there is a very real sense in which we are unable to drink the cup of God's wrath as Jesus did. However, in drinking God's wrath, Jesus is embodying a suffering servant who sacrifices himself for his people. In drinking God's wrath, Jesus is demonstrating laying one's life down for the sake of God's Kingdom, no matter the particular role that God has given you.

The cup then is something that we are able to participate in. It is not as though we can bear the weight of God's wrath as Jesus did. However, Jesus goes out of his way to affirm that James and John will indeed suffer for the kingdom of God in their own way. James will eventually be martyred, and John will suffer exile to Patmos. They will both give their lives for the cause of God's kingdom, and Jesus does not minimize that at all, even though his sacrifice for us is infinitely greater.

Behold the mercy and grace of our Savior! Beloved, our lives and our suffering count. What we go through for God's kingdom, the sacrifices we make for the glory of Jesus, these are things that God forever looks upon with joy and gladness. Sometimes we think the part we play is so small and insignificant. It is good to be humble. But also recognize here that our lives count for the Savior, and he won't forget them. He doesn't minimize our sacrifices either, but places them on par with his sacrifice for the sins of the world. Not that my piece of the puzzle is anywhere as important or big. Yet God has something for each of us in his kingdom, and our faithful carrying out of that assignment - humbly submitting as a servant to our task, pleases God very much.

Note finally the uniting of Christ's people with himself. Jesus Christ suffered greatly on our behalf, and Paul speaks of sharing in that same suffering. While being martyred for the cause of Christ is very much sharing in his suffering; there is a sense also in which all believers are united with Christ in his suffering for us. Becoming a Christian is being adopted into God's kingdom and family. When God does that, we are coming together to share in the mission and work of our elder brother, Jesus. However, we are all also his body. And we go forth in the power of His Spirit accomplishing the mission that he has for us. We have been united with Christ in a very real and spiritual sense, so that we may continue to carry out the work of building his kingdom.

Beloved, we share in the sufferings of Christ. We do so by being spiritually united with him, and by carrying out the work that God has given each of us as individual members of Christ's body. That work is something that God remembersa nd looks down upon with joy. We are all meaningful to God in his kingdom. Not because of who we are, but because of what he has done for us. Let us praise God for that, and go forth in unceasing effort to glorify and honor God with our lives.

-tanner
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Devotional Thoughts: The Relationship Between Faith and Effort

8/28/2014

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Genesis 30:25-43 provides us with a very interesting account of Jacob dealing with Laban. In particular, I want to focus on Jacob's husbandry practices to try and influence the physical traits of the goats that were in his care. As such, I primarily want to look at v 38-43.

A quick summary of the action up until this point will put things into perspective. Jacob has been working for Laban for a long time now. He initially agreed to work for Laban for 7 years so that he could marry Rachel. After Laban tricked him and gave him Leah instead, Jacob agreed to work another 7 years so that he could marry Rachel also. In addition, he has now spent some time having children with his wives. At minimum he has been working for Laban for 14 years, but it could be a bit longer. Jacob approaches Laban and asks if he can depart, however Laban won't have it. He keeps trying to get Jacob to stay by asking him to name his wages. Jacob finally decides a way to try and get Laban to agree. Jacob offers to keep Laban's goats for what appears to be one final generation of offspring. When the generation is up, all of the goats that are less desirable - striped, speckled, and spotted will be Jacob's. Laban's will be the rest. Laban sees an opportunity he can't refuse and he accepts.

As if Jacob didn't lay a good enough deal for Laban, Laban goes out of his way to remove every striped, speckled, or spotted goat among his flock. This would make it much more unlikely that goats with those traits would be reproduced at all. It is at this point that Jacob turns to employ a little trick that he has learned in his time pasturing Laban's flocks.

Evidently, there was a belief by Jacob that whatever the animals were looking at when they mated, their offspring would share similar traits. It is likely this view was held by more than just Jacob himself. Due to this belief, we get the account that Jacob tried to put sticks that he had made striped, speckled, and spotted before the strong goats when they were mating. He was hoping to ensure that the best of the goats would end up as his possessions when the cycle was up. Please be aware that the deck was quite stacked against him, as Laban had attempted to trick him entirely.

There is much speculation at this point about Jacob's practices. Was he trying to employ some sort of dark magic or sorcery? Was he not trusting in the Lord fully to deliver him? The context seems to indicate that this was simply a husbandry "trick" that he had learned, not some sort of magic. It is to the relationship of man's effort and God's working that I would now like to turn.

Trusting in God and believing that God will provide for us and look after us does not relieve us of human responsibility and effort. There is an old joke that demonstrates this point well.
There was a great flood that devastated a city in which a faithful pastor was living. He escaped the devastation by climbing onto to his roof, but the waters were still rising quickly. He was not worried however, he knew God would deliver him.

A few men in a life raft happened to float by his house and see the man. "Come aboard Pastor, we have room for you!" they called. "No friends, the Lord will provide." he responded, and they shrugged their shoulders and paddled away.

A few hours later, the Pastor had moved to the highest part of his roof, when a speedboat came by. "Hop in, friend" they called to the minister. "No worries friends, the Lord will provide." They headed away also.

Finally, the waters had risen so high that the Pastor was isolated to a small patch at the highest point of his house. At that time a low flying helicopter looking for survivors spotted him and flew down to pick him up. He refused to get on the helicopter and insisted to the men that the Lord would provide. The helicopter flew off to look for more willing survivors. Finally the flood waters rose so high that the Pastor was swept away and he drowned.

When he found himself dead and in heaven, he approached God and asked him: "Why didn't you save me?" God looked at him incredulously: "I tried three times!"
The point illustrated here is this: God often uses natural means and events to accomplish his supernatural purposes. He spreads his kingdom through the preaching of his gospel by his church. He brings about the punishment of his people in the Old Testament by using other nations to oppress them. He heals people through the use of medicines, and he provides for your family through the hard work that you do. Does it mean that you have to work any less hard because God will provide? No. However, the faithful Christian recognizes that all that has been provided for them is from God, even if they may be working their fingers to the bone for him to provide it. Faith does not exclude our effort.

It is the same here with Jacob. He is trusting in the Lord to provide for his needs. He isn't practicing some sorcery or wizardry. He is simply attempting through the best means he knows of to try and work hard to ensure that he can beat Laban at his own game. It does not matter one whit that his means are entirely flawed or useless, and the text doesn't indicate that the manipulation with the sticks was a contributor to the actual production of the offspring in this way. Despite his flawed method, God chose to bless him, and ultimately in the next chapter, Jacob will attribute any success he has to God.

This is a crucial truth to keep in mind for our own lives. Often, we are directed by Scripture to put our trust in the Lord, and he will provide for our needs. However, this does not at all mean that our task is to stay holed up in our homes praying all day. Rather, we are to certainly pray, but after we have done so, we are to go out into the world and through the efforts of "working as unto the Lord" seek to accomplish the things that we have prayed for. It is through faithful obedience to him and a heart that is set upon obedience to God that the Lord will often provide for his people.

-tanner
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Church History: God's Truth Prevails

8/24/2014

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Sometimes I can be a bit of a pessimist, always focusing on what's wrong in the world and in our churches. I don't mean to be this way all of the time, but I just see so much error and confusion that something makes me want to correct all of it. I was reading an old interview of Wayne Grudem, and I was greatly encouraged by his perspective on how the Church of God receives truth and accepts it over time.

The interview was done in 2006, and at the time, Grudem was writing heavily about the egalitarian and feminist movements in the churches. I don't want to debate that particular issue right now. Instead, something that drew my attention was his faith that God's people eventually are convinced of his truth and structure their lives by it. You see, liberal theology has been attacking the church seemingly since its foundation. Yet throughout history, the efforts of faithful men have proven victorious in calling the church to stand firm on each and every issue. God's Truth Prevails. Listen to what Grudem had to say:
Yes, I have great confidence that this issue will eventually be resolved, and that the vast majority of God’s people who take the Bible as the Word of God will adopt and practice a complementarian position, and will put it in their statements of faith. I am thankful that out of this controversy has come a greater appreciation for women’s gifts and wisdom, and a greater openness to many more ministries for women, but the church will still, by and large, be complementarian until Christ returns. Jesus Christ has not given up on His church, and He has not abandoned it. He is still building His church, and He is purifying it, “so that He might present the church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”1
Again, I don't want to debate Grudem's stance on Egalitarianism vs Complementarianism in this post. Suffice it to say that Grudem believes when churches accept egalitarian positions, they have capitulated to the society and culture rather than following the Word of God. He believes that this movement allows liberal theology to sneak into the church and do damage. He believes that this is a fundamental issue that the church must deal with in the same way that I believe homosexuality is a fundamental issue for us today.

What I do want to focus on is this: God's Truth Prevails. So many times in church history we see the same liberal (speaking theologically here) attacks come at us over and over again. What prominence do those positions hold any longer? By and large those movements have become irrelevant and obsolete. Our labors have not been in vain, and they will not be in vain. Jesus said "My sheep hear my voice, and I know them, and they follow me." Jesus' sheep recognize his voice and truth and they will follow him. It is a refreshing and encouraging thought. Grudem continues:
There have been many doctrinal controversies in the history of the church, and God in His providence always eventually guides the vast majority of the people who sincerely believe the Bible to the right conclusion. Then those who hold the wrong position eventually are marginalized, their churches lose God’s blessing, and they then decline or even close. It will be that way in this controversy as well, although it may take some time, and before it is resolved many churches will adopt a feminist position, to the detriment of many marriages and ministries along the way. (I was just told last week of a complementarian church in a major American city that hired an egalitarian pastor; [they] gave in to his demands that all church offices be open to women, and he took the church from 2500 people on Sunday to under 400 today. I think we will see that more and more, though there will be temporary exceptions from time to time.)2
Sometimes the media and the cultural climate that I gather from it has me so discouraged. It seems as though the society is just feeding lies and the church has capitulated to many of them. However, there truly is no reason to be discouraged. When Elijah thought that he was the only one left who trusted in and followed God, God's response was  a sharp rebuke:
Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? "Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.”  Rom 11:2-4
God is building his church, even when we don't see it. Christ's bride is lovely and faithful to him, even though they may appear scattered and dwindling. May we continue to fight for God's truth in a contrary world knowing our labor is not in vain. What's more, may we fight with the hope and faith that God's people will be encouraged and edified by his truth. He who has ears to hear, let him hear. We don't have to concern ourselves so much about those who do not have ears to hear. Jesus preached his truths directly into a contrary culture. Sure, some rejected and reviled him. Jesus didn't have to concern himself so much with that however. God still built his church and raised up his people. God's Truth Prevails.

-tanner

1
Grudem, Wayne. "INTERVIEW – Wayne Grudem, Part Eight – What Does the Future Hold for the Church?" patheos.com. http://www.patheos.com/blogs/adrianwarnock/2006/12/interview-wayne-grudem-part-eight-what-does-the-future-hold-for-the-church/(accessed 8/24/14).
2 Ibid.
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Devotional Thoughts: Trusting in God through Despair

8/23/2014

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April 7th, 1872 at the Metropolitan Tabernacle, Charles Spurgeon stands to preach. His text is Matthew 27:46.
Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”
Spurgeon spent the first portion of the sermon describing how we are unfit to preach upon these words. If any of us had been at the cross when our Savior lifted up these words, they would forever echo in our ears. Preaching on them would be too painful a recollection to bear.

Spurgeon said that it should be the same case for each of us, and we should not preach upon these words. However, he then dials in on how he will deal with the text.
You must know that the words of our text are not only the language of Christ, but they are the language of David. You who are acquainted with the Psalms know that the 22nd Psalm begins with just these words, so that David said what Jesus said; and I gather from this that many a child of God has had to say precisely what the Lord Jesus, the first-born of the family, uttered upon the cross. Now as God’s children are brought into the same circumstances as Christ, and Christ is considered the exemplar, my object to-night will be simply this—not to expound the words, but to say to believers who come into a similar plight, Do as Jesus did. If you come into his condition, lift up your hearts to God, that you may act as he did in that condition. So we shall make the Saviour now not a study for our learning, but an example for reproduction.1
So Christ as our elder brother and perfect example gives us insight on how we should respond to God when we are in despair. Spurgeon gave 6 ways that we are to imitate Christ in our trials. I only want to focus on 3 of them.
I. UNDER DESERTION OF SOUL, THE LORD JESUS STILL TURNS TO GOD.

Now observe our Lord. He is deserted of God, but instead of looking in, and saying, “My soul, why art thou this? Why art thou that? Why art thou cast down? Why dost thou mourn?” he looks straight away from that dried-up well that is within, to those eternal waters that never can be stayed, and which are always full of refreshment. He cries, “My God.” He knows which way to look, and I say to every Christian here, it is a temptation of the devil, when you are desponding, and when you are not enjoying your religion as you did, to begin peering and searching about in the dunghill of your own corruptions, and stirring over all that you are feeling, and all you ought to feel, and all you do not feel, and all that. Instead of that, look from within, look above, look to your God again, for the light will come there.2
When I am struggling in my faith and God seems distant to me, my natural reaction is to run far from God. "He must be angry with me," I reason. "He does not want me to approach him in this state." But these are lies that spring from a heart still set upon saving myself. Whatever it is we need. Whatever the reason for our affliction, the answer is held in the hands of our loving God.
II. THOUGH UNDER A SENSE OF DESERTION, OUR MASTER DOES NOT RELAX HIS HOLD OF HIS GOD.

He believes that God is still his God. He uses the possessive particle twice, “My God, my God.”
Now it is easy to believe that God is ours when he smiles upon us, and when we have the sweet fellowship of his love in our hearts; but the point for faith to attend to, is to hold to God when he gives the hard words, when his providence frowns upon thee, and when even his Spirit seems to be withdrawn from thee. Oh! let go everything, but let not go thy God. If the ship be tossed and ready to sink, and the tempest rages exceedingly, cast out the ingots, let the gold go, throw out the wheat, as Paul’s companions did. Let even necessaries go, but oh! still hold to thy God; give not up thy God; say still, notwithstanding all, “In the teeth of all my feelings, doubts, and suspicions, I hold him yet; he is my God; I will not let him go.” . . .

. . . Now I would like to put this personally to any tried child of God here. Are you going to let go your God because you have lost his smile? Then I ask you, Did you base your faith upon his smile? for if you did, you mistook the true ground of faith. The ground of a believer’s confidence is not God’s smile, but God’s promise. It is not his temporary sunshine of his love, but his deep eternal love itself, as it reveals itself in the covenant and in the promises. Now the present smile of God may go, but God’s promise does not go; and if you believe upon God’s promise, that is just as true when God frowns as when he smiles.3
Faith's true object is the promise of the immutable God. How many professing believers have abandoned the faith because their feelings or emotions no longer resonated with God's voice? They could no longer feel God's nearness nor sense God's presence and so they left. I say they gave up too quickly. The true heart of faith presses on through the seaming abandonment and desertion. The true heart of faith knows that God is true even when I cannot feel him. God is near even when he feels far. How do we know these things? Because we believe the God who promised them, and that is what faith truly looks like.
IV. OUR LORD, WHEN HE DOES CRY, CRIES WITH THE ENQUIRING VOICE OF A LOVING CHILD.

“I have forsaken thee, my child, because thou hast forsaken me. Thou hast grown cold of heart by slow degrees; grey hairs have come upon thee, and thou didst not know; and I have made thee know it to make thee see thy backsliding, and sorrowfully repent of it.” Sometimes the answer will be, “My child, I have forsaken thee because thou hast set up an idol in thy heart. Thou lovest thy child too much, thy gold too much, thy trade too much; and I cannot come into thy soul unless I am thy Lord, thy love, thy bridegroom, and thy all.” Oh! we shall be glad to know these answers . . .

. . . Sometimes the Lord’s answer will be, “My child, I have gone from thee for a little to try thee, to see if thou lovest me.” A true lover will love on under frowns. It is only the superficial professor that wants sweetmeats every day, and only loves his God for what he gets out of him; but the genuine believer loves him when he smites him, when he bruises him with the bruises of a cruel one. Why, then we will say, “O God, if this is why thou dost forsake us, we will love thee still, and prove to thee that thy grace has made our souls to hunger and thirst for thee.” Depend upon it, the best way to get away from trouble, or to get great help under it, is to run close in to God.
. . .

. . . Now, beloved, we shall have an answer to our question something like that. When we get to heaven, perhaps not until then, God will tell us why he forsook us. When I tossed upon my bed three months ago in weary pain that robbed me of my night’s rest, and my day’s rest too, I asked why it was I was there, but I have realised since the reason, for God helped me afterwards so to preach that many souls were ingathered. Often you will find that God deserts you that he may be with you after a nobler sort—hides the light, that afterwards the light of seven suns at once may break in upon your spirit, and there you shall learn that it was for his glory that he left you, for his glory that he tried your faith. Only mind you stand to that. Still cry to him, and still call him God, and never complain, but ask him why, and pursue his work still under all difficulties; so being like Christ on earth, you shall be like Christ above, as to the answer.4
How often has my pain and despair been self-inflicted? God loves his children too much to allow them to wallow in their own misery and idolatry. He will crush our fingers that cling so tightly to our idols until we cast them far from ourselves. However, even when my pain does not seem self inflicted it is still no reason to abandon God. Even though our lot my be a crooked one, we press on in faith knowing that God has for us the greater good. Sometimes we cannot see how God used our affliction for good until we view it from the calm and serene balcony of the future. Perhaps that repose will not be found for you this side of heaven. Even so, the true heart of faith presses on to God, trusting in his promises.

God never actually told Job why he allowed so much affliction to come upon him. Instead, God revealed his glory
to him, and that was sufficient for Job to put his hand over his mouth. We will all one day see God, and we will not walk away from his presence confused about what he has done and allowed. Every tongue will confess that the Lord of all the earth has done what is right. The question is if we will confess it from a heart that trusts in that God, or rejects him. Spurgeon leaves us with a final exhortation:
I cannot sit down without saying just this word. God will never forsake his people for ever. But as many of you as are not his people, if you have not believed in him, he will forsake you for ever, and for ever, and for ever; and if you ask, “Why hast thou forsaken me?” you will get your answer in the echo of your words, “Thou hast forsaken me.” “How shall ye escape if ye neglect so great salvation?” “Believe in the Lord Jesus Christ, and thou shalt be saved.”

      “But if your ears refuse
         The language of his grace,
      And hearts grow hard like stubborn Jews,
         That unbelieving race;
      The Lord in vengeance drest
         Shall lift his hand and swear,
      ‘You that despised my promised rest
         Shall have no portion there.’ ”

God grant it may never be so with you, for Christ’s sake. Amen.5

-tanner

1 C. H. Spurgeon, The Metropolitan Tabernacle Pulpit Sermons, vol. 62 (London: Passmore & Alabaster, 1916), 170–171.
2 Ibid, 171.
3 Ibid, 172-173.
4 Ibid, 175-176, 178-179.
5 Ibid, 179.

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Church History: Blaise PascalĀ and Recreation

8/20/2014

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 What do you think of when you hear the name Blaise Pascal? Perhaps you have never heard the name; that is fortunate because I will tell you a bit about him today. Perhaps you have heard of his famous "wager" argument for believing in God. If you are anything like me, you know of his Scientific and Mathematic achievements rather than his life as a Christian. Regardless, there is a particular aspect of his thought that I believe is especially insightful and helpful for us today. I want to bring your attention to Pascal's thoughts on entertainment and recreation. Before I do that however, let me tell you a bit about him.

Blaise Pascal was born in France in 1623. He lost his mother at the young age of 3, and grew up with his two sisters and father. Pascal showed great academic prowess even in his youth. He grew up during a time period when Rationalistic thought was very strong. The enlightenment thinkers Voltaire and Descartes were some of his contemporaries, and he did not hesitate to interact with their writings. Pascal was also an able scientist, and his "go out and see" style of discovery ran a bit counter to the rationalism of his day; in addition to laying a foundation for the scientific method as we know it. Pascal was neither a rationalist nor and empiricist however. He saw the uses of each, but he recognized that each were to be viewed from within the context of a religious perspective. One of Pascal's most famous quotes betrays his critique of pure rationalism:
The heart has its reasons which reason does not know.1
Not only was a a capable thinker, but Pascal also was an inventor. His father was a tax collector and lawyer, so Pascal set about to invent some sort of machine to help his father tabulate. At age 19 he succeeded at inventing the first functioning calculating machine. He also performed experiments involving vacuums and wrote influential material on the topic. His other various contributions to knowledge include weight and density, probability, the syringe, and hydraulic lift.2

When he was converted however, Pascal's intellect was to be forever redirected. On November 23, 1654 he experienced Christ in a special and salvific way. He described the encounter as follows:
"From about half-past ten in the evening until about half-past twelve … FIRE … God of Abraham, the God of Isaac, the God of Jacob, and not of the philosophers and savants. Certitude. Certitude. Feeling. Joy. Peace."3
Pascal actually recorded this event on a piece of parchment and sewed it inside his favorite jacket, which he kept until he died. Pascal was influenced by the Roman Catholic movement of Jansenism, which was tied closely to the thoughts and ideas of Augustine. Pascal would never be the same. He began to focus much of his attention and thoughts to topics regarding apologetics and theology.

Now, I want to draw your attention to an aspect of Pascal's thinking that I believe is 100x more applicable to us than it was even during his own time, That idea involves entertainment and recreation and its place in the lives of the vast majority of people in American society and culture. Listen to what Pascal had to say during his own day:
The only thing that consoles us for our miseries is diversion, and yet this is the greatest of our miseries. For it is this which principally hinders us from reflecting upon ourselves, and which makes us insensibly ruin ourselves. Without this we should be in a state of weariness, and this weariness would spur us to seek a more solid means of escaping from it. But diversion amuses us, and leads us unconsciously to death.4
I have often contemplated similar motifs, and yet have never been able to state it so clearly as Pascal does here. The first sentence is so insightful. As human beings we all recognize the absurdity and profound vanity of life in a fallen world on some level, and yet how do we deal with that recognition? Pascal says the only thing that consoles us is diversion. Rather than facing the issue and trying to see what it is telling us (hint: it is really supposed to point us to a Savior), we instead drown out all of the feelings with manifold distractions. Yet, this very response that gives us temporary relief becomes to us the bane of our existence. Why? It instead drives us further and further away from the only source of our relief.

As human beings living in the 21st century our anthem has more and more become "working for the weekend." Why do we love weekends so much? It's because that is my time off when I get to do what I want to do, and live how I want to live. What then do 90% of Americans spend this time on? Entertainment and recreation. This perspective speaks volumes about our true passions and desires in life. As a society we are more advanced than ever and yet we spend all of our technology and skills trying to free up more time for us to entertain ourselves. Movies, television series, sports, video games, hobbies, socializing, you name it we do it. Anything we can do to distract ourselves from the real things that matter in life. Anything will do if it will muffle the sounds of our screaming consciences.

Don't get me wrong, entertainment and recreation has its place. However, the spot of #1 most important thing in the world isn't it. We are distracting ourselves to death. Indeed, Satan's most powerful weapon against us is our own passion and desire to deaden our conscience and find some "consolation." Satan distracts us all the way into Hell. Even for genuine believers, Satan distracts us into relatively fruitless walks and lives. We have bought the same lie that he is selling to everyone else, and we consume it just as feverishly.

A contemporary and insightful perspective on this topic comes from a band that I rather enjoy. I leave you with a song that speaks to this very topic. Listen carefully to the lyrics, and gives some serious consideration and prayer to the role that diversions and distractions play in your life.

-tanner

1 Ted Cabal, “Notable Christian Apologist: Blaise Pascal,” in The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith, ed. Chad Owen Brand et al. (Nashville, TN: Holman Bible Publishers, 2007), 1243.
2 Mark Galli and Ted Olsen, “Introduction,” 131 Christians Everyone Should Know (Nashville, TN: Broadman & Holman Publishers, 2000), 61.
3 Ibid.
4 Elliot Ritzema, 300 Quotations for Preachers from the Reformation, Pastorum Series (Bellingham, WA: Lexham Press, 2013).
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Devotional Thoughts: Profiting from the Word with Watson

8/18/2014

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One of the most basic spiritual disciplines for us to master as believers is the reading of God's Word. The Bible is full of wisdom and truth; and as followers of God, it is incumbent upon us to learn and apply that truth. Disciplining ourselves is only half of the battle. How many times have you begun reading the Bible only to find that halfway through, you aren't absorbing any of it? You see, the discipline of reading God's Word is like training hard for a big athletic event. You can feign like you are working hard to get the coach off of your back, or you can really push yourself to make sure that you are top shape. Ultimately you get out of it what you put into it.

I want to expound today on not simply the act of reading God's Word, but how to do it with greater benefit. On this topic of profiting from the Word, I ran across a sermon by Thomas Watson. Spurgeon described Watson as one of the most readable of the puritans. This sermon is no exception, as Watson speaks with insight and clarity on how to read God's Word effectively. Watson gives 23 instructions for how to read God's Word more profitably. I was absolutely struck with how poignant many of Watson's points are during the message. I will focus on two of my favorites here.
DIRECTION I. If you would profit by reading, remove those things which will hinder your profiting. . . .
Take heed of the thorns which will choke the word read.—These thorns our Saviour expounds to be “the cares of this world.” (Matt. 13:22.) By “cares” is meant covetousness.‡ A covetous man is a pluralist; he hath such diversity of secular employments, that he can scarce find time to read; or if he doth, what solecisms doth he commit in reading! While his eye is upon the Bible, his heart is upon the world; it is not the writings of the apostles he is so much taken with, as the writings in his account-book. Is this man likely to profit? You may as soon extract oils and syrups out of a flint, as he any real benefit out of scripture.1
How insightful is this directive! Even during the time of the Puritans, there were distractions that kept people from getting into God's Word. Watson speaks to having a "diversity of secular employments." I know for myself, my several hobbies often call to me more sweetly than does the Word of the Lord. It takes effort and intensity to stave them off. However, once I do get into my Bible, is my mind committed to the task? "While his eye is upon the Bible, his heart is upon the world." How often when reading have you been distracted thinking about something else and completely didn't understand  a word you read? Oh, beloved, how we must take great care to remove those things that would prevent us from profiting, both physically, and mentally.
DIRECT. V. Get a right understanding of scripture.—“Give me understanding, that I may learn thy commandments.” (Psalm 119:73.) Though there are some δυσνοητα, knots in scripture, which are not easily untied; yet things essential to salvation the Holy Ghost hath plainly pointed out to us. The knowledge of the sense of scripture is the first step to profiting. In the law Aaron was first to light the lamps, and then to burn the incense: the lamp of the understanding must be first lighted, before the affections can be inflamed. Get what knowledge you can by comparing scriptures, by conferring with others, by using the best annotators. Without knowledge, the scripture is a sealed book; every line is too high for us; and if the word shoot above our head, it can never hit our heart.2
When Philip met the Ethiopian eunuch, he asked him if he understood what he is reading. The eunuch responded, "how can I unless someone guides me?" The Bible is not some mystical book that functions like a magic 8-ball. The Bible contains propositional truth about God written within a certain context and perspective. As such, it takes practice, study, and care to understand the Bible properly. Not all interpretations are equally valid.

Imagine if I were to interrupt a heart surgery and tell the surgeon my opinion of the operation and what needed to be done. Will the doctor stop and say "You know, this man's interpretation of the situation is true as well, let's take it into account as we continue." That would be absurd. We so often take this approach in our Bible Studies, however! It ought not to be the case. We should take great pains and care to make sure that we are understanding the word correctly. Fortunately, in our day we have more tools and helps at our disposal than any previous generation. With a good Study Bible, Systematic Theology, basic instruction in Hermeneutics, and perhaps a commentary, every Christian in our society and age can easily become thoroughly equipped. Make sure that you do so that your reading may be profitable to you.

-tanner

1 James Nichols, Puritan Sermons, vol. 2 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 59.
2 Ibid, 60-61.

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Devotional Thoughts: Kicking Against the Goads

8/17/2014

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When it comes to translating anything out of another language, idioms are often one of the most difficult things to deal with. You are faced with an unavoidable dilemma. Do you translate the idiom directly as it appears and potentially lose your readers in terms of their understanding? Or, do you try and give the thought of the idiom instead, sacrificing a word for word translation? Our Bibles are full of idioms, and translators of all the English versions have had to wrestle with this very issue. One such idiom appears in Acts 26:14, and nearly all English translations have sought to translate it literally. What then, does it actually mean?
‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ Acts 26:14.
A goad is not something that we are terribly familiar with in our society today. A good practice when you run across an unfamiliar term in the Bible is to see how else it is used in Scripture. This will often give you a good idea of what the term actually means. Remember however, that the term that is important to look up is the original Greek or Hebrew term, as often times the English equivalents are translated differently. This is where a trusty old concordance can be a handy tool.

The Greek term uses here for goad is κέντρον (kentron).
The term is used only a few other times in the New Testament. Paul uses the exact same term in 1 Corinthians 15 when he discusses the resurrection:
   "O death, where is your victory?
   O death, where is your sting?”
   The sting of death is sin, and the power of sin is the law.  1 Cor 15:55–56.
The term is translated here in the ESV as "sting." A similar image is given for us in the Revelation of John:
They have tails and stings like scorpions, and their power to hurt people for five months is in their tails. Rev 9:10.
So the primary meaning of the word is something sharp or pointy like a stinger. Paul uses it in a more metaphorical sense, while John uses it in a more literal sense. However, that only gets us half way to properly understanding our idiom. We realize that a goad is something sharp, but why would anyone kick something sharp? This is where a little more cultural understanding can fill in the rest of the gaps. A good Bible Dictionary can help with this piece of the puzzle.
Goad. A sharpened metal point on the end of a long pole. Goads were used by farmers to prod animals to keep them moving1
Picture
You can see in the illustration above that the man is holding a goad in his left hand. So, as a tool, a goad was a "stinger" or sharp point attached to the end of stick, to keep prodding the oxen or donkey forward while plowing. It served to keep the worker a safe distance away while he spurred on the animals to keep working.

Why would he need to be a safe distance away? If you have ever worked on a farm or around horses, you know to stay out of the blind spots of these animals. Their kicks are strong and if they connect, they could do some serious damage.

What does all of this have to do with Paul? Well, you could imagine that if a worker were using a goad on an animal, that it might be inclined to kick. However, that would not help at all, and in fact it would only serve to hurt the mule further, as its foot would connect directly with a sharp point! This is the crucial insight for understanding the Lord's rebuke of Paul in our text. It is not just simply that Paul was being stubborn and refusing to submit to God, but in fact he was hurting himself all the while! Ben Witherington III summarizes this idiom perfectly for us:
In Jesus’ message to Saul/Paul spoken from heaven, the reference to κέντρα was a metaphorical way of saying that as Saul was persecuting the church, he was actually hurting himself. Saul was sinning against God by resisting God’s plan for his life. And . . . he is hurting himself.

God’s message to us is the same. The more we sin against God, the more we resist his plan for our lives, and the more we tune out his call into our lives, the more pain we will feel. Indeed, we are only hurting ourselves when we keep running into the brick wall of sin. Later on in life we may, like Paul, wonder whether God perhaps considers us the chief of sinners. But, as God showed his forgiving mercy to Paul, he will show his forgiving mercy to us if we repent of our sins, turn to Jesus Christ as Lord, and accept his will for our lives.3
Something we often don't believe God about is the fact that his regulations and commandments are for our own good. We get the picture in our heads that the Christian life is a drag, and we are kept from doing the things we really want to do just because God said. Beloved, God is not a cosmic killjoy out to ruin all of our fun! That is a lie and the world has swallowed it hook, line, and sinker. Rather, God's commands and instructions for us are really for our own good and happiness! I can promise you that if you are a true believer in Jesus Christ, that you will never find more joy and satisfaction in your life than when you are being obedient to him and following his will. Brothers and sisters, let's learn from Paul and stop kicking against the goads.

-tanner

1 Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds., Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995).
2 Myers, Richard. Images from A Standard Bible Dictionary. Bellingham, WA: Logos Bible Software, 2012.
3 Ben III Witherington, “Kicking Against the Goads (Acts 26:14),” in Devotions on the Greek New Testament: 52 Reflections to Inspire & Instruct, ed. Verlyn D. Verbrugge and Scott J. Duvall (Grand Rapids, MI: Zondervan, 2012), 57.
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Self-Esteem: An Admirable End, but the Wrong Means

8/15/2014

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We are more affected by our society and culture than we know. In many ways, we have been bombarded with false ideas and incorrect assumptions that color how we view the world around us. When those assumptions and ideas are not checked against the Word of God, they can be adopted into our worldview web even though they run counter to scriptural affirmation. One such false idea is that of self-esteem.

A quick google search of the term self-esteem yielded no less than 4-5 websites dedicated to recognizing the importance
of self-esteem, on the first page. They tell you what self-esteem is, what it means for you, and how to improve it. They have tests and quizzes you can take so that you can identify if you need help. In short, this topic is very important to a lot of people, and they feel it needs to be addressed.

A word about how NOT to address this topic. I am going to say little in this post that is original (that could really be said for all of my posts). I'm sure you have heard people discuss the topic of self-esteem before. Likely you have even heard those that explained the fact that they were against self-esteem as well. Perhaps you even know people that rant and rave against this idea. I would like to suggest that those who do so are going about addressing this topic the wrong way. All ranting and raving gets you is a bunch of people in your corner who already believed the same way you do, and everyone who doesn't agree with you writes you off and they won't hear another word you say. I am likely going to arrive at the same conclusion as these people, but I hope to use means that will resonate with people, even those that may disagree.

Self-esteem is essentially tied to how we perceive ourselves. As such, it is linked fundamentally with the idea of identity. Who are you?

The goal of self-esteem is admirable, let me describe what I believe is happening from a spiritual perspective. Self-esteem comes primarily from the movement and perspective of secular humanists. Their answer to the fundamental question of identity is grim indeed. Secular science asserts that there is no creator and we arrived here through entirely natural causes over long periods of time. Consequently, everything you are can be reduced to physical processes acting on physical matter. Immaterial things such as souls, beauty, and love do not exist, or can be explained by entirely naturalistic phenomena. Now all of these concepts and ideas may not be fully formulated or discussed by the secularist. They may not even affirm all of these either. However, this is the consistent worldview web that is produced from their affirmed ultimate authority, and anywhere they do not affirm these things they are (praise God) being inconsistent.

So what is your identity if these beliefs are affirmed? Your identity is essentially worthless. Not only are you a mere animal, the fact that you are derived
from non-living matter at your core makes you less than an animal. Human beings have no value or transcendent meaning, and survival of the fittest reigns supreme. What is the difference between a ball bouncing off of a wall and a bullet colliding with somebody's brain? Nothing. They are simply atoms banging into each other. The bullet does not take a life, because life itself is simply natural processes in the body and brain, the fact that they are ended is irrelevant.

The movement of self-esteem is a radical reaction against the conclusions outlined in the paragraph above. Because we are made in the image of God, all human beings react violently against the idea that we are simply natural processes. We KNOW we are more than that and as
such refuse to accept the conclusions of the naturalistic worldview. However, secular humanism refuses to abandon the presuppositions that lead to the conclusions they hate. Instead, they seek to (inconsistently) establish a different foundation for humanity's worth. Unfortunately since they have already abandoned God, everything they propose is ultimately insufficient.

Self-esteem manifests itself in and abundance of ways. Positive thinking and appealing to the universe abound. Motivational speakers and media seek to appeal to your inner nature, but lack the truth content for a sustainable perspective. The emotion and feelings wane and there is no truth to keep you driven. Ultimately self-esteem is vapid and empty. This is because it advocates a pull yourself up by your own bootstraps type of mentality. If YOU think positively, if YOU say to yourself, if YOU take charge. This boils down to the basic works-righteousness mentality that nearly all false religions fall into, and it is profoundly unbiblical.

What is the alternative? The alternative drives at the root of what self-esteem is and is trying to cure.
As I asked earlier, who are you?

You are a human being created in the image of God. The image of God in every single human being is what gives us our value and worth. Ironically, promoting your true identity is then done in the very opposite manner than the world pursues it.

Rather than trying to build and lift you up with positive words and affirmations, the Bible does everything in its power to tear you down. This is because your value and worth has nothing to do with you and everything to do with who made you.

Read the first 3 chapters of Romans sometime and tell me that your worth is found in yourself. It's not there, it's not anywhere in the Bible. Using various means and methods in our life, God often brings us to rock bottom. Why would a loving God do that?

The more you are trusting in yourself and your own strength and your own worth to give yourself meaning, the further you are from your true identity. God brings us down so that he can build us up on a proper foundation. From the depths of the pit look at yourself and your life and see how much you are worth. All you bring is your sin. Nothing but iniquity and transgression. Any yet. AND YET. Look now to that cross.

God sends his only Son, the one in eternal fellowship and communion with himself, the one who created all things, the one who is eternal God and sustains all things by the power of his word, to die for . . . you. Why? You certainly weren't worth it. It isn't because of you, it's because of HIM. God values you because God values you; and if God values you, then nothing else really matters. It's the very fact that I am so LOW that I am so HIGH. The fact that I am a wretch and "worm and not a man" when I stand before my God is the very reason that I am an heir to the throne and a brother of the King. The way up is down.

He must increase, but I must decrease. - John 3:30

-tanner
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Devotional Thoughts: Created for Worship

8/12/2014

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At our root, we are fundamentally creatures created for a purpose. This is a truth that is denied by many in our culture today. Given the worldview of Darwinian naturalism, we are nothing more that collections of atoms that happened to evolve in the manner that we have. We have no transcendent meaning or purpose, and when we die, it's over. Fortunately, however loudly out culture may proclaim this dogma, it does not make it any more true. The fact that we are created by God gives our lives meaning and significance beyond what we could ever imagine for ourselves.

What is that meaning and purpose?
To answer this question, we must probe into the question of why God created everything to begin with. What was the end that he had in mind? What was the goal behind creating everything, including us? This is a question that haunted Jonathan Edwards for much of his life. He thought of it often, and his reflections span his writings. One day, he finally landed upon an idea that showed promise began penning the work titled THE END FOR WHICH GOD CREATED THE WORLD. The primary insight of that work is this: The meaning and purpose of man is glorify God and enjoy him forever.

This truth has good and bad implications. The good is that our hearts are constantly searching for something greater. We as a human race continually reach out for that which will satisfy our souls. This is a great grace of God! Without God creating us in this way, we would never search out after him at all. We would be perfectly content to wallow in a mediocre state of life, never reaching out or yearning for more. Our drive to worship our God gives us great passion and zeal to find him out, and this passion and zeal benefits us as a race in many ways.

The bad implications of this truth are that we tend to create idols for ourselves. As we reach out to worship God, we are confronted with the fact that we are not worthy to approach him. Additionally, our sinful hearts drive us away from him if we are to catch a glimpse of his glory. His goodness is so antithetical to our sin that we would rather have the rocks hide us from his presence than bow down before him and ask forgiveness (Rev 6:16). So instead, we create gods for ourselves that we can handle - gods that are subject to our minds and conformed to our desires. Although we would often not admit it, our passionate pursuits in life display with HD clarity who we worship. We pursue with great zeal things such as careers, love, success, cars, homes, fame, respect, and power. Unfortunately, these things never bring satisfaction because we were never designed to worship these things. We were designed for so much more.

But a heart that has been opened by God's love, a heart that beats to the cosmic song of the glory of the One True God is doing exactly what it is made to do. It is in this embrace, in this great fellowship that we share with our Creator and Maker, that we find our greatest joy and worth. No longer to chase after the wind, we find our perfect peace and rest in our relationship with the Father, Son, and Holy Spirit. He made the way for us to return to him. He made it possible to once again be what we were created to be. Are you tired of chasing after worldly pursuits that do not gratify? Beloved, come to your God.
 
  “Come, everyone who thirsts,
   come to the waters;
   and he who has no money,
   come, buy and eat!
   Come, buy wine and milk
   without money and without price.
   Why do you spend your money for that which is not bread,
   and your labor for that which does not satisfy?
   Listen diligently to me, and eat what is good,
   and delight yourselves in rich food.
   Incline your ear, and come to me;
   hear, that your soul may live;
   and I will make with you an everlasting covenant,
   my steadfast, sure love for David."
Is 55:1–3.

-tanner
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