T4G Quotes, Day 1

I recently returned from the T4G (Together for the Gospel) conference in Louisville, KY. The following quotations/paraphrases are some of the notes I took during the messages, and my hope is that they will be challenging and helpful to whomever reads them.

C. J. Mahaney: “When a Pastor Loses Heart” (2 Cor. 4)

“We are not innovators [of the gospel]; we are proclaimers. . . . When one has been captivated and captured by the gospel, why would anyone want to proclaim himself? We want to proclaim Jesus Christ.”

“Because of the mercy of God, when I do preach the gospel, God dispels the darkness of sin.”

“I am so glad Paul had an ‘I don’t know’ in his toolbox.”

“Be content to be nothing, for that is what you are” (quoting C. H. Spurgeon).

“If you look at a genuinely fruitful church, you will find a dying pastor.”

Al Mohler: “The Power of the Articulated Gospel” (Romans 10:5-17)

We can underestimate the gospel even as we say we love it.

“We have to be willing to die for sentences” (quoting John Piper).

We know we underestimate the gospel when we are surprised at its power in our and others’ lives.

Mark Dever: “False Conversions: The Suicide of the Local Church” (1 Tim. 4:16)

“Avoiding the doctrine of Hell is one step away from denying it altogether.”

“He who thinks lightly of sin will think lightly of the Savior.”

“No cross, no crown.”

What Are You Hitting the Devil With?

In four minutes, John Piper gives eight reasons from his personal testimony on why Scripture memorization is so important:

1. Memorizing Scripture makes meditation possible at times when you can’t be reading the Bible; and meditation is the pathway to deeper understanding.

2. Memorizing Scripture strengthens my faith, because faith comes from hearing, and hearing by the Word of God.

3. Memorizing Scripture shapes the way I view the world by conforming my mind to God’s viewpoint on everything.

4. Memorizing Scripture makes God’s Word more readily accessible in overcoming temptation to sin, because God’s warnings and promises are the way we conquer the lies of the Devil.

5. Memorizing Scripture guards my mind, making it easier for me to detect error.

6. Memorizing Scripture enables me to hit the Devil in the face with a force he cannot resist, to protect myself and my family from his assaults.

7. Memorizing Scripture provides the strongest and sweetest words for ministering to others in need.

8. Finally, memorizing Scripture provides the matrix for fellowship with Jesus, because He talks to me in Scripture and nowhere else.

Glorified Transformation (Part I): Knowing God More Forever

In my last post, I argued that, because of God’s infinite nature as well as the prophecy in Revelation 3:12 of a “new name” of God, there will be more attributes of God to be revealed in Heaven than we can now know on earth. Here, I will address what our response should and will be to such knowledge of God’s limitlessness.

To begin, it is important to understand the doctrine of glorified transformation, which means that, although perfectly free from sin in Heaven, all saints will continue to grow in conformity to the will of God for all eternity. Logically, this makes sense when one considers that human beings are finite and will be learning more about God forever because He is infinite. The more we learn about Him, the more we will be able to imitate Him. Biblically, this is supported by many texts.

Second Corinthians 3:18 says, “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” In other words, it is in the beholding of God that we become like Him, from one degree of glory to another. And Jesus says that this beholding will take place in Heaven: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world” (John 17:24). The reference to glory that was given before the foundation of the world shows that this is the glory of God’s personal, holy presence and not some experience on earth, though 2 Corinthians 3:18 shows that we are even now being changed into God’s image by beholding some of that glory in the person of Christ. We know that this beholding will be eternal, because God is infinite. Thus, there are an infinite number of “degrees of glory,” an endless process of becoming like God.

A. W. Tozer has said, in commenting on John 3:14-15:

“Our plain man, in reading this, would make an important discovery. He would notice that look and believe are synonymous terms. ‘Looking’ on the Old Testament serpent is identical with ‘believing’ on the New Testament Christ. That is, the looking and the believing are the same thing. And he would understand that, while Israel looked with their external eyes, believing is done with the heart. I think he would conclude that faith is the gaze of a soul upon a saving God” (83).

So how does this doctrine apply to our lives here and now? One way is its illumination of the necessity of sanctification in this life. Glorified transformation necessarily results from knowing God. Becoming like God is the effect of knowing God personally and seeing Him. Thus, earthly sanctification is the forerunner, the harbinger, the beginning of glorified transformation, which means that sanctification is intrinsically linked with becoming like God in Heaven and is, therefore, heavenly in nature. If we aren’t being sanctified now, then there is no glorified transformation later, since we show by our lack of growth into Christ-likeness that we aren’t bound for Heaven. Therefore, glorified transformation, as it is the natural outworking and culmination of conforming into the image of Christ, is necessary and relevant to our individual lives.

But its relevance is not merely derived secondarily from an emphasis on sanctification. Rather, it is a primary method of sanctification here and now. This direct method will be covered in the next post.

~ Bennett S.

Works Cited:

Tozer, A. W. The Pursuit of God. Christian Publications, Inc.: Camp Hill, PA: 1982, 1993.

The New Name of God

Ponder for three minutes all the attributes of God you can think of, and write them down if possible. The following is my own list: holiness, omnipotence, beauty, righteousness, wrath, love, mercy, grace, joy, peace, lovingkindness, invisibility, sovereignty, omniscience, omnipresence, humility, compassion, generosity, immutability (unchangeableness), faithfulness, splendor, greatness, power, immanence, transcendence, eternality (self-existence), infinitude, truthfulness.

And here’s the wonder of it all: this only scratches the surface of the character of God. We can come to this conclusion by at least two methods. The first is to realize that the infinite nature of God means that no single attribute of God can be exhaustively known or understood even when experienced and meditated upon for 10,000 millennia. In fact, the reason “we’ve no less days to sing God’s praise than when we’d first begun” is because we, at the close of so many years, are no closer to extinguishing the attributes of God than upon the initial reading of our first systematic theology book or hearing our first sermon. We are no closer to having God figured out when we’ve quoted John 3:16 than when we’ve memorized the whole Bible.

But, that is not all the infinite nature of God means. For we must also come to terms with this realization: If God is infinite, how, then, can we barricade the extent of the attributes He has? That is, I believe that, for all eternity, God will reveal to us new aspects of His nature besides any we can think of on this earth. It is like the light spectrum. Of course, all we see with the naked eye is visible light, and yet we have shown scientifically that there are many other kinds of light waves, which, while surrounding us, we fail to see, though many kinds of animals can because of the operation of their eyes. Is it not possible we will see more colors in Heaven than we can imagine here on earth because of current human limitations? Similarly, I believe we see but a small portion of God among the vast spectrum of His attributes, and He may grant us ever-better eyes to see more of Him in Heaven that our capacity for joy may increase, though, at any given moment, our joy will be full.

A second way this conclusion can be reached is by the prophecy of Revelation 3:11-12, “I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name.” It is helpful to understand what “name” means and why this “new name” is so important: “In biblical times, one’s name spoke of his character. Writing his name on us speaks of imprinting his character on us and identifying us as belonging to him. . . . At the moment we see Christ, whatever we may have called him and understood by that name will pale in the reality of what we see” (MacArthur 1946).

That God can have a new name does not imply that His character changes (see Ps. 102:25-27; James 1:17) but rather that our understanding of it will, because He has not yet revealed certain aspects of who He is to us. (Two thousand pages is not nearly enough.) As well, the fact that “new name” is singular does not mean there is only one additional attribute of God to be discovered; rather, like Abram (“exalted father”) was changed to Abraham (“father of a multitude”; Gen. 17:5) to signify the new way in which he would relate to God in all future actions through their covenant, so the new revealed name of God means that, in Heaven, the way in which we relate to Him will be forever more intimate and wonderful.

Our response to such understanding, while it most obviously should include humble worship of God for His greatness beyond comprehension, will be explored in the next post.

~ Bennett S.

Works cited:

MacArthur, John. The MacArthur Study Bible. Crossway: Wheaton, IL: 2010.

A Man, Amen

A man of frailty, sin, and dust,

A man of wrong desires, lust,

A man of anger to unfold,

A man of bitterness untold.

A man of pride though still of shame,

A man of loving his own name,

A man of seeking his own face,

A man of God’s electing grace.

A man of soft heart still to be,

A man of failures, much to see,

A man of life, now born anew,

A man of love, heart softer, too.

A man of warfare, struggles, pain,

A man of having one great gain,

A man of God, a holy son,

A man of Christ, salvation won.

A man of turning to the Lamb:

A man, a man, a man I am.

A man of hope and victory:

A man, a man, a man I’ll be.

Amen, amen, amen, I’m free.

The Riddle

The Riddle

 

Nascent

 

I am lifeless but not dead,

Dead and yet alive.

I make the grave my bed

And lay my head on knives.

Filled, I ache with cravings,

And still I know not why.

I feel as if I’m breathing

Yet soon to suffocate and die.

Here in this cavern’s bowels

The only echo that I hear

Is my voice with few clear vowels,

Crying out in hopeless fear.

Slowly, I feel myself passing,

But where to I cannot tell.

My heart — no longer pounding —

Only trembles at life’s final knell.

Softly I sense a piercing:

A spear of light enters my world.

I behold around me a glistening,

As of a smooth crimson pearl.

Pain rushing over me like a flood,

I see for the first time my pool of blood.

This light here condemns me to death

And, by doing so, reveals my one hope.

Whispering out, I expel my last breath

And catch a melodious note:

“Come forth,” it hums. “Arise. Arise!”

Compelled, I go in the strength it supplies,

Following only my now-open eyes.

A strange sensation: in bondage, I’m free.

I feel within a wind untamed,

Like a different person helping me,

Yet with him the same.

And still I find yet another surprise —

Chains falling off me,

Fetters of my own devise.

I begin to know what it means to see.

Once I thought this cave was joy.

No more!

I find it was only a ploy

To keep me locked behind death’s door.

Though once I had been dead,

I now am dead and dying.

And though “I live!” I said,

I now am raised and rising.

Closer, I approach the veil of dawn

And view green grass upon the lawn.

Step by step I’m drawing near

And see that man I love so dear —

His the voice that wakened mine

That I might come and with him shine.

My foot upon the grass alights,

My eyes mesmerized by this ocean of light!

The breeze upon my face I feel;

I can’t but on my knees here kneel.

The air pours in my lungs,

A gift I’ve never known.

O, for a thousand tongues:

No more am I alone!

 

Shadow

 

But still I sense a kind of shadow

Created by this expansive sea,

As if perceived in a mirror dimly

Or itself encased in a cave of stone.

I feel the ground beneath me tremble,

Asking, waiting, to be reassembled.

But that man — he beckons me on,

Leading me to an endless stream.

He bids me go in that my filth be gone —

Not to cleanse myself but to be washed clean.

So I enter this torrent that would tear me apart,

That this flood might now restore my heart.

What a power! What a change!

It effectively works to destroy my shame.

But as I step upon the bank,

How odd to find a crystalline brook.

Within its power I nearly sank;

Indeed, some old life of mine it took.

It’s as if its power is not in power

But more like a quiet rain shower.

This water, like a crystal, no other can break;

No other can reduce or, its value, take.

 

Reboot

 

An echo, echo, far away —

From within or without I cannot tell.

I resonate with its constant sway;

I hear the fear once more of hell.

My heart, now pounding, moves me toward

That which thrusts through me a sword.

That cry cuts deep into my breast,

So where, so where, is that voice of death?

Though led, I know not where I go.

Though going, I know not if I’m led.

And yet I know that both are so;

I only follow him who bled.

But though I follow, I see him not.

At moments, I sense his steps I take

As if he leads by inward trot.

Are regressive steps his by mistake?

I’m drawn back to the starting line:

A world of death, my first design.

Is this from where that echo came

And now a smell of skin aflame?

— Yes, I hear that shrill voice cry,

Louder and softer, a crescendo that dies.

But its words are muffled low,

Captive in that tomb below.

The abyss from which this soul was drawn,

From there it is I hear this song.

But I fear, oh fear, to re-enter this cave

Yet know I am now a different slave.

A conflict wages war within,

A test: Will I go in?

If in the light only I stand,

And enter not into that world,

And if I help not with my hands

Those weak and poor, alone and atwirl,

Then in that black void still I dwell,

For the light rescues from hell.

Hell in body, hell in soul,

Assaulting both must be my goal.

There’s something that happens within

That makes one hate the curse of sin.

For one cannot stay for long with him

And not want their chains, too, broken.

A light, I step back in,

One last breath to catch again.

To hear it I here strive,

And this is what it says:

“I am lifeless but not dead,

Dead and yet alive.”

Dawn is Here (Romans 8:18-25)

It’s never in the radiant, glistening sunlight, nor in the myopic void of all-enveloping darkness, that the mountains appear the most powerful, imposing, and treacherous. Is it not, rather, in the combining of the two — the glorious and the gloomy — in the midst of the twilight, that the mountains’ terror creeps irresistibly, when their shadows spread with overarching vastness? So it is that this present life seems ever in-between, inviting the despairing expectation that all can get only worse, that only night is coming. However, here lies the hope: There is a present blend of the beautiful and the bleak, yet it is not the twilight — but the early morning — in which we dwell.

Dawn is here; the Son comes; darkness shall soon be no more.

~ Bennett S.

Hellish Love

Ponder for a moment the promises of Heaven from Revelation 21:1-7:

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. The one who conquers will have this heritage, and I will be his God and he will be my son.

Try to imagine and understand and comprehend how glorious these words are. We will dwell forever and ever with God Himself, being ever-increasingly overwhelmed by exultant joy in His presence. There will be such a fullness of serenity and satisfaction as to practically take one’s breath away — except that death, too, will be no more (1 Cor. 15:54-55). Death will die.

Now, prepare your mind for the antithesis of all that is good. Hell. The Bible speaks about Hell in terms just as heart-pounding as those about Heaven. It is described as a place where there will be “weeping and gnashing of teeth” (Matt. 8:12; 13:42, 50) and is compared to a consuming, unquenchable fire (Isa. 33:14; Matt. 3:12). There will be an absence of rest, eternally (Rev. 14:10). Those who go to Hell will drink of the pent-up wrath and fury of an infinitely holy God who will no more patiently forbear in the face of lawlessness (Rom. 2:5, 8; Rev. 14:10). It will be only a place of torment.

There will never be a moment’s peace. Forever and ever.

Juxtapositing Heaven and Hell, consider the Apostle Paul’s words to the church at Rome:

I am speaking the truth in Christ — I am not lying; my conscience bears me witness in the Holy Spirit — that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers. (Romans 9:1-3a)

The word accursed is the Greek word anathema, “which means ‘to devote to destruction in eternal hell’ ” (MacArthur 1665). I can say in all honesty that I have never known this kind of love, and, even knowing that I cannot be separated from God’s love (Rom. 8:38-39), I still cannot make a bona fide confession that I wish I would go to Hell for the sake of another, even if many others. This is radical love. And I am struck by the absence of it in my life.

Think of the impact it would have. If I could wish out of the deepest, most sincere longings of my heart to lose even my relationship with God in order to bring others to a point of salvation, there would be nearly nothing to keep me from loving others for the glory of God.

It is almost an unbelievable thought.

~ Bennett S.

Works cited:

MacArthur, John. The MacArthur Study Bible. Crossway: Wheaton, IL: 2010.

Rebuke Covered with Love

Covering an offense does not exclude all possible rebuke. And rebukes are not of necessity the same as “repeating a matter.”

This is the point of Provebs 17:9-10: ”Whoever covers an offense seeks love, but he who repeats a matter separates close friends. A rebuke goes deeper into a man of understanding than a hundred blows into a fool.” Is it not interesting that verse 10 (coming, well, immediately after verse 9) speaks of rebukes while verse 9 focuses on forgiveness? Does it seem likely that the author, the wisest man the world knew, forgot what he said a verse earlier?

This is a difficult truth to grasp, that loving and rebuking someone could be one and the same. Now, Paul says in Romans 12, “If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God. . . . Overcome evil with good” (vs. 18-19a, 21b). The contrast Paul gives implies that to avenge one’s self would be to usurp God’s right to express wrath; it would be a wrongful attempt at playing God in condemning others on a personal basis (Romans 13:1-5 makes clear that government has a right to condemn on a public basis). Vengeance is when one repays evil for evil (Rom. 12:17). That is, in order for one’s actions not to be vengeful, one would be required not to act out of a sinful, self-exalting, God-diminishing wrath.

Rather, we are called to act out of self-sacrificing love, a love which seeks the good of others, not their harm. That is the way in which a rebuke can be loving — when it seeks another’s edification, another’s pure repentance. If in rebuking someone else we are seeking simply to justify ourselves, to express our feelings of being wronged (whether wronged willfully or unknowingly), then we are building up only ourselves. In this way, we avenge ourselves, wrongly.

There is a balance between vengeful self-defense and negligent permission of sin, however. At the same time that vengeance is God’s, Christians in general (especially within a local church body) are to keep brothers and sisters from living in sin (which may require rebuke). This kind of rebuke is not self-justifying or a defense of one’s “rights”; rather, it is done with a humble recognition of one’s own failures and a genuine desire to see the recipient repent.

One possible way this could work itself out is the “48-hour rule.” (I learned this from a recent Bible study.) Don’t bring up or rebuke someone for an offense immediately, lest you do so rashly and temperamentally. Instead, if, after 48 hours, you simply find yourself dwelling on the offense rather than letting it go (covering in love), it may be wise to confront the person to seek reconciliation (which would mean humbly communicating the pain or indignation their sin/offense caused with the goal of letting it go — whether they repent/apologize or not). While this 48-hour rule is not prescribed in the Bible, it may be a wise practice for some.

~ Bennett S.