Monday, May 12, 2014

A RECIPE FOR DISCERNMENT


by John MacArthur
We cannot simply flow with the current of our age. We cannot elevate love while downplaying truth. We cannot promote unity by repressing sound doctrine. We cannot learn to be discerning by making an idol out of tolerance. By adopting those attitudes, the church has opened her gates to all of Satan’s Trojan horses.
God gives us the truth of His Word, and He commands us to guard it and pass it on to the next generation. Frankly, the current generation is failing miserably in this task. Our failure to discern has all but erased the line between biblical Christianity and reckless faith. The church is filled with doctrinal chaos, confusion, and spiritual anarchy. Few seem to notice, because Christians have been conditioned by years of shallow teaching to be broad minded, superficial, and noncritical. Unless there is a radical change in the way we view truth, the church will continue to wane in influence, become increasingly worldly, and move further and further into all sorts of error.
How can we cultivate discernment? What needs to happen if the church is going to reverse the trends and recover a biblical perspective?
Desire Wisdom
Step one is desire. Proverbs 2:3–6 says, “Cry for discernment, lift your voice for understanding; if you seek her as silver, and search for her as for hidden treasures; then you will discern the fear of the Lord and discover the knowledge of God. For the Lord gives wisdom; from His mouth come knowledge and understanding.”
If we have no desire to be discerning, we won’t be discerning. If we are driven by a yearning to be happy, healthy, affluent, prosperous, comfortable, and self-satisfied, we will never be discerning people. If our feelings determine what we believe, we cannot be discerning. If we subjugate our minds to some earthly ecclesiastical authority and blindly believe what we are told, we undermine discernment. Unless we are willing to examine all things carefully, we cannot hope to have any defense against reckless faith.
The desire for discernment is a desire born out of humility. It is a humility that acknowledges our own potential for self-deception (“The heart is more deceitful than all else and is desperately sick; who can understand it?” [Jeremiah 17:9]). It is a humility that distrusts personal feelings and casts scorn on self-sufficiency (“On my own behalf I will not boast, except in regard to my weaknesses” [2 Corinthians 12:5]). It is a humility that turns to the Word of God as the final arbiter of all things (“. . . examining the Scriptures daily to see whether these things [are] so” [Acts 17:11]).
No one has a monopoly on truth. I certainly do not. I don’t have reliable answers within myself. My heart is as susceptible to self-deception as anyone’s. My feelings are as undependable as everyone else’s. I am not immune to Satan’s deception. That is true for all of us. Our only defense against false doctrine is to be discerning, to distrust our own emotions, to hold our own senses suspect, to examine all things, to test every truth-claim with the yardstick of Scripture, and to handle the Word of God with great care.
The desire to be discerning therefore entails a high view of Scripture linked with an enthusiasm for understanding it correctly. God requires that very attitude (2 Timothy 2:15)—so the heart that truly loves Him will naturally burn with a passion for discernment.
Pray for Discernment
Step two is prayer. Prayer, of course, naturally follows desire; prayer is the expression of the heart’s desire to God.
When Solomon became king after the death of David, the Lord appeared to him in a dream and said, “Ask what you wish me to give you” (1 Kings 3:5). Solomon could have requested anything. He could have asked for material riches, power, victory over his enemies, or whatever he liked. But Solomon asked for discernment: “Give Your servant an understanding heart to judge Your people to discern between good and evil” (1 Kings 3:9). Scripture says, “It was pleasing in the sight of the Lord that Solomon had asked this thing” (1 Kings 3:10).
Moreover, the Lord told Solomon:
Because you have asked this thing and have not asked for yourself long life, nor have asked riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself discernment to understand justice, behold, I have done according to your words. Behold, I have given you a wise and discerning heart, so that there has been no one like you before you, nor shall one like you arise after you. I have also given you what you have not asked, both riches and honor, so that there will not be any among the kings like you all your days. And if you walk in My ways, keeping My statutes and commandments, as your father David walked, then I will prolong your days. (1 Kings 3:11–14)
Notice that God commended Solomon because his request was completely unselfish: “Because you have asked this thing and have not asked for yourself.” Selfishness is incompatible with true discernment. People who desire to be discerning must be willing to step outside themselves.
Modern evangelicalism, enamored with psychology and self-esteem, has produced a generation of believers so self-absorbed that they cannot be discerning. People aren’t even interested in discernment. All their interest in spiritual things is focused on self. They are interested only in getting their own felt needs met.
Solomon did not do that. Although he had an opportunity to ask for long life, personal prosperity, and health and wealth, he bypassed all of that and asked for discernment instead. Therefore God also gave him riches, honor, and long life for as long as he walked in the ways of the Lord.
James 1:5 promises that God will grant the prayer for discernment generously: “If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.”
Desire and prayer are the first two key ingredients in the recipe for true biblical discernment. Next time we’ll look at two more.

(Adapted from Reckless Faith.)

Monday, May 5, 2014

THE KENYAN YEAR OF JUBILEE: DID GOD LIE????

Perhaps, one of the most uttered Biblical word/term in our country since the beginning of year 2012 until now is none other than the word Jubilee. Many pastors, especially those of the Charismatic/Pentecostal churches were the ones in the forefront of popularizing this word to the point whereby even the current government which God foreordained (Rom 13:1, Dan 2:21, Dan 4:17, etc.) derived its name from it. However; for now, let’s move politics aside since my main aim isn’t about the Jubilee government but the true Biblical Jubilee.
The questions we must ask ourselves first of all is what is Jubilee? We as believers, especially Church elders are commanded by God to study diligently His Word of Truth (The Bible) and rightly divide it. If we do this, we shall be approved by God and not be ashamed, and if not, we will be ashamed of ourselves (2 Tim 2:15). Therefore; in order to answer this critical question about what is Jubilee, let us go back to The Bible since His Word is sufficient. In Leviticus 25, we can see that the year of Jubilee was instituted by God as a feast year that was to be celebrated each 50th year. Let’s not expound deeper this early about how it was celebrated but let me show you historical significance.
Historically; studying from various Jewish rabbinical texts such as the Talmud and also Christian ones, we do know that the Theocratic Israelites never ever at any one time kept the feast of Jubilee as commanded by God(…..)! Therefore, they’ve forever been anticipating for a Jubilee as this was a law that was given unto the Jews to keep and failure to obey it had some consequences. Any Christian believer who has ever read the Scriptures assuredly knows that there is not even one person who has ever kept the law and breaking one point of it is akin to breaking the entire law of God (James 2:10). The law served as a schoolmaster to bring us to Christ (Gal 3:24) and in Colossians 2:16-17; the slave of Jesus Christ, apostle Paul vilifies those who try to justify themselves with the keeping of the Sabbath feasts but instead tells us that those were a shadow of things to come.
Jubilee was a Sabbath feast, and to us Christians, we clearly know that Jesus Christ is the Lord of the Sabbath (Luke 6:5). These feasts pictured various events of the life and work of Christ, e.g. Pentecost/Feast of Weeks – Birth of Church, Feast of Trumpets – Rapture, Feast of Tabernacles – Millennium, etc. Jubilee was the culmination of the Sabbath feasts and it signified the rest of believers. When our Lord Jesus Christ began His ministry, (Luke 4:16-21) we can see that He read Isaiah 61 which is a Messianic prophecy concerning the rest that His elect will get when He comes, (see also Luke 1:46-55 and Matt 11:28-30). In the same vein, according to both Jewish and Christian scholars, the year that Jesus began His ministry was supposed to be a Jubilee year but as you know, He came to give us spiritual blessings and rest, not physical ones like the Jews anticipated (Eph 1:3).
Some might argue that what I’ve said so far doesn’t prove that we as Christians shouldn’t celebrate Jubilee year in Kenya, but maybe they should consider the message of prophet Hosea in chapter 3 verse 4 where we learn that the children of Israel without a king, epoch, sacrifices, etc. It is this verse from which we will systematically decipher about how the year Jubilee was conducted.

WHAT AND HOW WAS THE YEAR OF JUBILEE CONDUCTED

In short, Jubilee was a feast constituted by God (Lev 25) and it was to be celebrated on every 50th year. They did this by numbering seven Sabbath years which was the 49th year (v. 8). The trumpet of Jubilee was sounded on the 10th day of the 7th month during the Day of Atonement (v. 9).
During that 50th year, as a Theocracy, the Israelites were told to hallow it and proclaim liberty throughout all the land, unto all the inhabitants and every man was to return unto his own possession and family (v. 10). They were not supposed to sow, reap or gather that which growth by itself (v. 11). They were not supposed to oppress one another but instead fear God (v. 17) and by keeping the commandments of the Lord, they’ll dwell in the land (v. 18) and hence the land will yield its fruit and God was to command His blessing in the 6th year (the 48th year from the previous Jubilee) and it was to bring forth fruit for 3 years (v. 12) which they’ll eat till the 9th year (v. 22). These were basically the promises which God gave concerning Jubilee.

LINKAGE OF JUBILEE AND ATONEMENT

In Leviticus 25:9, I’ve shown that the trumpet call of proclaiming the year of Jubilee was sounded during the 10th day of the 7th month during the Day of Atonement on the 7th year, (49th) hence from it we can see a relationship between the Day of Atonement and Jubilee, therefore, in order to clearly understand Jubilee, we have to learn what was the Day of Atonement.
The Day of Atonement was the holiest of all days to the Jews which was celebrated on the 10th day of every 7th month in a year (Lev 16:29). It was a yearly sin offering so that people may be may be cleansed from their sins and it was to be an everlasting statute to the children of Israel in order for their sins to be atoned for once a year (v. 34). The high priest could only enter into the Holy of Holies before the mercy seat of the Lord once a year on the Day of Atonement to offer this sacrifice first for himself and then for the people (Heb 9:7) and in Heb 9:8, we learn that God was signifying that the way unto the holiest was not yet made manifest while the first tabernacle was still standing and thus their offering of blood of animals to atone for people’s sins which couldn’t make them perfect (v. 9) and that it was only to be observed until the times of reformation, i.e. when Christ comes and offers this pure sacrifice once and for all as He was the High Priest of good things to come (V. 10-28) and thus He was able to purify believers forever!
The law (including Jubilee) was just a shadow of good things to come and not the very image of the things, can never with these sacrifices that were offered every year make people perfect (Heb 10:1), but the people were still conscious of their sins because the blood of animals could not perfect the people (v. 4-8) and that is why God took away the first (law of sacrifices) and brought the second (Christ’s sacrifice) (v.10) and as a result we are sanctified through the offering of Christ once and for all and that’s why Christ sat down on the right side of God because He has completed His work (Heb 10:12, John 19:28-30 and Luke 23:44-46) and by His one offering, He has sanctified us forever (Heb 10:14) and thus God remembers no more our sins (v. 17) and also no more offering is needed (v. 18). Because of all these things, we therefore have boldness to enter into the Holiest, i.e. the mercy seat (v 19-22, 4:16 and Luke 44-46).

WHY BRING ALL THESE STORY OF ATONEMENT?

Someone might ask, why did you have to say all these things about the atonement yet the topic we were discussing is on the Jubilee? In Proverbs 19:2, God tells us that it is not a good thing to have zeal without knowledge and that the person who acts hastily sins. Compare that verse with Romans 10:2-4 whereby Paul tells us that the Jews were having a zeal for God which is without knowledge and because they were ignorant of God’s righteousness, they were thus in effect establishing their own righteousness and have not submitted to the righteousness of God since Christ is the end of the law for righteousness to everyone that believeth. Therefore, we can say that the people (Charismatic churches) who were propagating the “Jubilee Year” to Kenya and giving them its associated promises and others which they invented were in effect misquoting and huckstering God’s Word just like the false prophets of yore and as a result they’ve failed to see and understand core Christian doctrines such as law, grace, Christology, atonement, justification and redemption; consequently, just like the Jews of Paul’s day – that were known as Judaizers who were saying that the way to be saved was through grace coupled with the keeping of the law and thus were coming up with their own way of righteousness that is not God’s way ‘but indeed they’ve fallen away from the grace of God and Christ therefore shall profit them nothing (See Gal 5:1-10).

THE PROMISES AND ‘PROPHECIES’ GIVEN

For now, let me not expound further on other things but instead let’s turn our attention to see the various promises and ‘prophecies’ (kindly note that in quotes since the Bible teaches that we have no modern day prophets) that were given to Kenya regarding the year of Jubilee by various local and foreign Charismatic/Pentecostal church leaders. Amongst those were;
1.       Cancellation of all debts.
2.       Peace and tranquility both within and without the borders.
3.       ‘Revival’ and ‘restoration in the land.
4.       Restitution of the people.
5.       Exceeding and abundant wealth and prosperity.
6.       Reconciliation in families, communities and international community.
7.       Restoration of exceedingly great health.
8.       Zero corruption in the land.
9.       Dismantling of refugee camps.
10.   Transformation of cities and towns to be like those of 1st world countries.
11.   No more accidents in our roads, air, rail, etc.
12.   Reduction in robbery and terrorism activities.
13.   Et cetera.
As you can clearly see, all these promises was nothing new apart from the vile ‘health-wealth,’ ‘name-it and claim-it,’ ’blab-it and grab-it,’ or ‘prosperity gospel.’ The 50th year of Independence was an opportune time for these false teachers who worship not our Lord Jesus Christ but their bellies (Phil 3:19) and mind earthly things which they ought not to preach for filthy lucre’s sake (Tit 1:11) as they don’t rightly divide the Word of Truth (2 Tim 2:15) and no wonder their followers were able to made merchandise by their fake leaders (2 Pet 2:1-3).

DID THE PROMISES COME TO PASS?

When this message of Jubilee was preached, I used to tell people that it won’t come to pass and people used to call me a prophet of doom like Jeremiah and I graciously acted just like him by cheekily telling them Jeremiah 28:6 “amen! May The Lord do so and bring your prophecies to pass.” It’s therefore critical for us to prove all things (1 Thes 5:21) and as Kenyans, we should ask ourselves if the ‘prophecies’ and promises that were given us in keeping the Jubilee if they did come to pass. The short answer is a big NO since these people are false teachers and were speaking presumptuously (Deut 18:22). Just look at these stats and judge for yourselves;
1.       Our country’s national debt has increased to more than 2 Trillion shillings!!! Where is the cancellation of debts? Let’s not even count our individual debts.
2.       Insecurity has been the Achilles’ heel in our country beginning the past year including the terrible crime of terrorism which has shot up to unimaginable heights and as a result both men and animals are living in fear!‼ Surely, where is the promised peace and tranquility? See Jeremiah 6:14, 8:11,15,
3.       There has not been a spiritual ‘revival’ in the land; instead, what we see are false expressions of Christianity and also atheism is on the increase and last year it was reported that at least 40% of the youth in technically atheists.
4.       Morality is on the decline in the land and we see more and more perverts more so in the ‘church,’ if anyone doubts, I bet s/he has not been reading the scandals that are published in papers such as The Nairobian and other blogs. I feel ashamed to even say that bestiality and childhood defilement is also on the up.
5.       Underemployment, unemployment and poverty is on the rise and in April of this year, The World Bank in one of its report listed Kenya as among the 10 countries where the poorest of the poor live! Was this the promised milk and honey we were given for celebrating Jubilee?
6.       Hatred, separation, divorce and other divisions within the family unit is on a sharp rise. We should also not forget that tribal suspicions and hostilities between communities, social and religious groups is fast rising not forgetting also that between Kenya and our International partners.
7.       Corruption is not dying in Kenya but behaving like a cancerous cell that now affects all the fabrics of the society not forgetting that it has now been devolved.
8.       Accidents are on the increase in our roads no matter what the government plans to do.
9.       Sickness has continued to afflict us just like before and we see no change even after we celebrated Jubilee. See Jeremiah 8:15 and 14:9
10.   We looked for great harvest but instead hunger (Hag 1:9a and Jer 8:20) has come and it appears it will so in the next few months considering the little amount of rains we’ve received in the long rain season.
There is clearly no need of I continuing about the failure of occurrence of the so called Jubilee promises as it was a total lie from the part of these church leaders and thus making the name of God to be blasphemed among the unbelievers. Because of these lies, the righteousness have been made sad while strengthening the hands of the wicked as Ezekiel says in chapter 13 verse 22.

DID GOD LIE?

In a recent tweet, @BurkParsons, who is a Conservative Reformed Presbyterian theologian affiliated with PCA denomination (please don’t confuse it with the liberal PCUSA) said, “We are certainly entitled to our own opinions but not to our own version of truth.” He was absolutely right and that’s why as Christians, before we utter anything, we must ask ourselves “what saith the Scriptures” (Gal 4:30) and that’s why we are commanded not to go beyond what’s written (1 Cor 4:6b). Therefore, since we’ve seen a total failure of these promises concerning the Jubilee, we must ask ourselves a very important question which is; “Did God lie??? To give the answer, I’ll use Scriptures to prove that God is innocent and didn’t lie but the liars are the church leaders who took God’s Word out of context. After all, doesn’t Isaiah 8:20say “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”
Fundamentally, there is no question that all believers believe that God cannot lie (Tit 1:2, Heb 6:18, Rom 3:4, Num 23:15, 1 Sam 15:24, 2 Tim 2:13), and that as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall do that which I please, and it shall accomplish that for which I send it (Is 55:10-11), therefore, His promises are yea and amen (2 Cor 1:20) because He is the Sovereign Lord of all and whatever He wills will surely come to pass and fail not (Prov 19:21, Ps 33:8-11, Ps 47:6-7, Ps 115:5, Ps 135:6, Is 14:24, Is 45:7, Is 46:9-10, Eph 1:11, Job 9:2, Job 12:6-10, Deut 32:39, 1 Sam 2:6-8, etc).
Therefore, since all these promises about Jubilee failed, why was these messages preached to churches? The answer I can give is that perhaps these are the false teachers whom we were warmed that would come in the last days who with crafty speeches will lead many who have itchy ears astray (2 Tim 4:3-4, Acts 20:29-32, 2 Tim 3:1-6, 1 Tim 4:1-5, 2 Pet 2, Jude, etc)? And since they do not stand in the counsel of the Lord (Jer 23:22a), they would not have prophesied lies by saying that they’ve had dreams from the Lord (Jer 23:25-26), and since their word failed to come to pass (Jer 28:6a, 9, 6:13-15), it’s no wonder that their words did not profit their hearers (Jer 23:32).
In writing this article, most assuredly I’ve made some people to be very cross and angry with me; at after all, doesn’t Ecclesiastes 1:18 say that with much wisdom is much grief and that he that increaseth knowledge increaseth knowledge? And with that I rejoice for I’ve achieved one of my purposes, since it is very bad to see the people who refer to themselves as God’s people being destroyed for lack of knowledge (Hos 4:6). Most assuredly, it is a noble thing to have faith, but at the same time, it can be ignoble sometimes since faith without reason is irrational! Consider these words of Pastor John Macarthur from his book Reckless Faith;
“Did you know that faith can be seriously harmful? Some varieties of faith actually lead away from the true God—they substitute superstition, falsehood, or faith itself in place of truth. Such faith inevitably leads to spiritual disaster. It is reckless faith.
Reckless faith seeks spiritual truth apart from Scripture—and that is the very point at which it becomes reckless. Both kinds of reckless faith also have this in common: they are irrational and anti-intellectual. “Anti-intellectual” doesn’t mean they oppose intellectual snobbery. Itmeans they spurn the intellect and encourage blind, uncritical trust. Anti-intellectuals often set faithagainst reason, as if the two were opposites. That kind of faith is gullibility. It is foolishness, and not biblical faith. Biblical faith is never irrational.
Authentic faith, in contrast, can never bypass the mind. It cannot be irrational. Faith, after all, deals with truth. Truth is objective data to be known, studied, contemplated, and understood. All those are activities that engage the intellect.
That means genuine Christianity cannot be anti-intellectual. The body of truth on which our faith is based has depths that are mysterious—unfathomable to the merely human mind, or inscrutable—but truth is never irrational. The difference is all-important. God cannot lie (Titus 1:2). Therefore what God says is true—and the antithesis of what He says must be false. Truth cannot be self-contradictory. Truth makes sense; nonsense cannot be true.”
Moreover, the doctrine on which we base our faith must be sound—which is to say it must be biblical (1 Timothy 4:6; 2 Timothy 4:2–3; Titus 1:9; 2:1). “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Timothy 6:3–4, emphasis added). Sound, biblical doctrine therefore underlies all true wisdom and authentic faith. The attitude that scorns doctrine while elevating feelings or blind trust cannot legitimately be called faith, even if it masquerades as Christianity. It is actually an irrational form of unbelief.
God holds us accountable for what we believe as well as how we think about the truth He has revealed. All Scripture testifies to the fact that God wants us to know and understand the truth. He wants us to be wise. His will is that we use our minds. We are supposed to think, to meditate—to be discerning. And that is what we will continue to pursue as this series unfolds over the coming weeks.
Make your ear attentive to wisdom, incline your heart to understanding; for if you cry for discernment, lift your voice for understanding; if you seek her as silver and search for her as for hidden treasures; then you will discern the fear of the Lord and discover the knowledge of God. For the Lord gives wisdom; from His mouth come knowledge and understanding. (Proverbs 2:2–6)
In finishing, dear church leaders (I’m also speaking to laymen), kindly do not be like the Pharisees who hid the key of knowledge from the people (Luke 11:52), humbly accept that you’ve darkened the Lord’s counsel by words without just like Job (Job 38:2) and then repent like he did (Job 42:1-6). After all; God has promised us that for all manner of sin He is ready to forgive us (Matt 12:31) if only we confess them (1 John 1:8-10) as He is gracious and merciful (Jonah 4:2, Ex 34:6, Joel 2:13, Jer 3:10-13, etc.) If anyone despises the Scriptures, just ponder what Jesus tells us in Luke 19:22a and remember that is a fearful thing to fall into the living hands of the Lord (Heb 10:31). Kindly therefore before preaching and commenting on anything, just read, read, read, ……. and read again and again and understand what the Bible says in a particular text in order to clearly teach the correct Biblical doctrines as presented in the Bible, without forgetting to judge yourselves so as to determine where your faith is, whether it be in Christ or anything else.
Maranatha.

Monday, April 28, 2014

DOES CALVINISM BELIEVE PEOPLE WERE CREATED UNEQUALLY?

By: John Hendryx. Original post here

Visitor: It seems that Calvinism believes that all were not created equally but that some were preordained to eternal life and some to eternal damnation. Aren't there some moral problems with this view point?
Response: First I think it is important to note that the Bible teaches that ALL men are EQUALLY guilty of sin so it would be just if God saved no one. If anyone is saved it is pure unconditional mercy. If anyone is damned it is justice. God is not a respecter of persons so He does not choose people based on ANY advantage, merit, good will or virtue He sees in them. And he did not damn them apart from the fact that they were sinners.
In what may seem ironic to some, it is actually the non-Augustinian/non-Calvinist who believes NOT ALL were created EQUALLY .. since in such views they must ascribe their repenting and believing to their own wisdom, humility, sound judgement or good sense (at least partly) and not to Christ alone. In other words, synergists have to concede that they believe in Jesus and their neighbor doesn't because of some native wisdom they have that their neighbor doesn't. This means that skeptics of 'grace alone' believe God's love is CONDITIONAL... we must meet a condition if we are to trigger God's love toward us so that He will save us. But the Bible does not teach grace is a reward for faith but the cause of it.
In Calvinism God's love for his people is unconditional. He determines to save a people for Himself (which he has predestined in love Eph. 1:4-5) out of the mass of ill-deserving sinners in spite of our rebellion and hardened will. In Christ he does for us what we were unwilling to do for ourselves and He gives us everything we need for salvation, including a new heart to believe (Deut 29:4, 30:6; John 6:63-65). We believe BECAUSE of grace, not in order to obtain grace.
In this view no one is chosen because they are better but because of His sovereign good pleasure. There is no better reason in the universe than that. Can you think of any?

IS IT MORAL TO PUNISH EVERYONE FOR A SIN COMMITTED BY ADAM AND EVE?

By: John Hendryx, originally posted here

Visitor: There are some issues that original sin bring up. Is it moral to punish everyone for a sin committed by Adam and Eve? Or do you consider the passage to be an allegory ? Excessively harsh punishments are immoral. For example if a man stole a loaf of bread would it be moral to put him in jail for life? The sins that one may commit in his or her life are not bad enough for eternal damnation. It does not seem right that God would create man imperfect and punish him forever for not having the ability to be perfect.
Response: It is not reasonable or coherent to call God immoral unless you can point to an absolute standard of morality that is greater than He. The whole concept of immorality requires a standard to appeal to, or you are only giving a personal preference which has zero authority. So anyone who claims NOT to believe in God and yet appeals to moral absolutes which He should be subject to is being inconsistent with his relativism and committing intellectual suicide. He reveals deep down he knows there is a just God.
Also, it does not follow that if God created man with the ability to make voluntary choices that He "created man imperfect." God declared his creation of Adam and Eve to be "very good".
As for excessive punishment ... if you sin against an infinitely holy God by your rebellion against Him then you are working with an entirely different idea than if you merely sinned against a man. Eternal damnation is not the result of man merely stealing a loaf of bread but of putting ourselves in the place of God as the ultimate authority. All sin is a direct challenge to the first commandment - a rejection of Him as our parent and His authority. And we continue to sin and rebel against God's authority -- as if we were cheering Adam on in his sin against God. Our sinful actions demonstrate that we are sons of Adam and maintain solidarity with him.

ALL FROM GREAT GRACE

The redeemed have all from the grace of God. It was of mere grace that God gave us His only-begotten Son. The gift was infinitely precious, because it was of a person infinitely worthy, a person of infinite glory; and also because it was of a person infinitely near and dear to God.

The grace is great in proportion to the benefit he has given us in him. The benefit is doubly infinite, in that in him we have deliverance from an infinite misery and receive eternal glory.

The grace in bestowing this gift is great in proportion to our unworthiness.  Instead of deserving such a gift, we merited infinite ill of God’s hands.

The grace is great according to the means by which a way is made for our having the gift. He gave him to dwell among us. He gave him to us in a low and afflicted state; and not only so, but as slain, that he might be a feast for our souls.

The grace of God in bestowing this gift is most free. God was under no obligation to bestow this gift. He might have rejected fallen man, as he did the fallen angels.  We never did any thing to merit it; it was given while we were yet enemies, and before we had so much as repented.

It was from the love of God who saw no excellency in us to attract it; and it was without expectation of ever being repaid for it.  It is from mere grace that the benefits of Christ are applied to us. Those that are called and sanctified are to attribute it alone to the good pleasure of God’s goodness, by which they are distinguished.

He is sovereign, and hath mercy on whom he will have mercy.

~ Jonathan Edwards

Friday, April 25, 2014

BIBLE LOGIC FALLACIES OF LIBERTARIAN FREEWILL THEISM

The following numbered items are common assumptions made by synergists (Arminians, Roman Catholics and semi-Pelagians) in rejecting the bondage of the will and God's sovereign grace in salvation.
Fallacy #1. God would not command us to do what we cannot do.
God gave the Law to Moses, The Ten Commandments, to reveal what man cannot do, not what he can do.
A. Premise #1 is unscriptural. God gave the Law for two reasons: To expose sin and to increase it so man would have no excuse for declaring his own righteousness. Why? Because in the context, he does NO righteousness. As Martin Luther said to Erasmus, when you are finished with all your commands and exhortations from the Old Testament, I’ll write Ro.3:20 over the top of it all. ["Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin." Rom 3:19, 20] Why use commands and exhortations from the Old Testament to show free will when they were actually given to prove man’s sinfulness? The law came so that the trespass might increase (Rom 5:20).It exists to reveal what we cannot do rather than what we can do; our spiritual impotence, not our moral ability. Yes, God gave commands to man which man cannot do. Therefore commandments and exhortations do not prove free will. Nowhere in scripture is there any hint that God gives commands tounregenerate men to prove they are able to perform them. It no more unfair for God to call men to do something they cannot do than it is for a bank to call people to repay their debts (even if they don't have the money to do so).
B. This premise is irrational. There may be many reasons for commanding someone to do something, other than the assumption that the can do it. The purpose, as above, may be to show the person his inability to perform the command. Thus, NOTHING can be deduced about abilities from a mere command. As Luther said, passages which state things such as "If thou art willing" and "whosoever believes” are spoken in the subjunctive (hypothetical) mood. A grammarian would explain that this is a conditional statement that asserts nothing indicatively. In such passages, what we "ought" to do does not necessarily imply what we "can" do.
C. The consequences of Adam's disobedience on his descendants includes spiritual impotence in several areas: man's inability to understand God (Psalm 50:21; Job 11:7-8; Rom 3:11); to see spiritual things (John 3:3); to know his own heart (Jer 17:9); to direct his own steps in the path of life (Jeremiah 10:23; Proverbs 14:12); to free himself from the curse of the Law (Galatians 3:10); to receive the Holy Spirit (John 14:17); to hear, understand or receive the words of God (John 8:47; 1 Corinthians 2:14); to give himself birth into God's family (John 1:13, Romans 9:15-16); to produce repentance and faith in Jesus Christ (Ephesians 2:8-9; John 6:64,65; 2 Thessalonians 3:2; Philippians 1:29; 2 Timothy 2:25); to come to Christ (John 10:26; John 6:44); and to please God (Romans 8:5, 8, 9).
Fallacy #2. Unless our will is free, then we are not responsible.
Or, "If not free, then not responsible." This means if we are unable to make a contrary choice, then our wills are not free. Thus, if we are completely bound in sin so that we can do nothing else but sin, then we are free from responsibility for those sins. The assumption behind this is the idea of moral neutrality.
A. The Bible does not present the concept of freedom in this way. According to Scripture, freedom is described as holiness. The ultimate freedom is absolute holiness. If that is true, then God is the most free being in the universe. Otherwise, we must say that God is the most enslaved being in the universe because He is the one least neutral on moral issues. Plus, God is not free in the libertarian sense to do something contrary His own nature. For example God cannot lie or be unholy or He would violate his own essence and thus no longer be God (an impossible supposition). but He is free in the Biblical sense...free from sin and the bondage of corruption ... as will be the saints in heaven when glorified on the last day. That they cannot choose otherwise [to sin] when glorified does not hinder their freedom, according to the Bible, these persons are the MOST free.
B. Likewise, if we affirm that bondage of will eliminates responsibility, then the best way to avoid responsibility for ours sins to be as bound by them as possible. The drunk who is bound by alcoholism is therefore not responsible for his actions. Should we encourage people to sin all the more therefore, so that they are not responsible any more?
C. The entire idea of neutrality of will is absurd. If the decisions of the will are not determined by the internal nature of the person, then in what sense can it be said that those decisions are the results of a decision of the person himself? How in fact could be a decision be truly a moral one if it is morally neutral? How can morality be morality at all and be neutral?
D. It is directly ontrary to the gospel. It is for this very reason that Christ came - to liberate captives, those in bondage who are unable to help themselves.
Fallacy #3. For love to be real, it must have the possibility of being rejected.
God wants us to love him freely, not by compulsion. Therefore, fallen man must have the ability to love God. It is simply that he chooses to love other things.
A. Scripture teaches that love for God is a product of His grace. 1Ti.1:14. If grace is necessary to make us love God, then it follows that we had no ability to love him before the arrival of grace. It also means that grace is not given because we chose to love God. We chose to love God because grace is given. Grace, not a virtue in man, takes the initiative.
B. This premise is similar to the one that says, "Contrary choice is necessary for freedom to exist." Does God periodically give the saints in heaven an opportunity to hate him so as to be ‘fair’? Did Jesus have some ability to hate the Father? Or was His love for the Father a reflection of what He himself really is?
C. If faith is a gift of grace, as we saw above, then why is it strange to think that love may not be also a gift of grace?
D. This fallacy can easily be demonstrated to be wrong in every day life.  If a parent sees their disobedient child doing something that is imminently life threatening, is it 1) more loving to first test the child's love to see if he will obey the parent (meet their condition) or 2) more loving if the parent, in spite of the disobedience of their child, to run over to save their life because they know better than the child what is good for them? Obviously the later which demonstrates beyond question that love can be real even if it cannot be rejected. What kind of parent makes his child meet conditions if his life is in danger? Thank God for his mercy, Christ meets the conditions for us.
Fallacy #4. A person cannot be punished for what he cannot help doing.
If that is the case, then a Christian may not be rewarded for what his new nature compels him to do. Let us not forget that the nature of a person is not a thing he possesses. It is something he is.
Given this logic, if a person borrowed and then subsequently squandered millions of dollars from a bank, he should not be held accountable for being unable to repay.  Makes no sense.

John Hendryx & Roger Smalling

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Wednesday, April 23, 2014

HOW CAN I KNOW IF I'M ELECT?

Response: First of all, the Bible does not teach justification by election, but that our just standing before God is by grace alone in Christ alone as evidenced by our faith. Election does not save but is a blueprint of what God intends to do in time in Jesus Christ. If you are a sinner who has cast aside all self-righteousness and trusts in Jesus Christ as your only hope for salvation, you can know, based on God's certain promise that He has done a work of grace in you, that your sins are forgiven and are, therefore, counted among the elect.
God commands all men everywhere to repent and believe the gospel. But when someone actually comes to faith in Christ we can know from Scripture that it was God who, in His great mercy, opened their blind eyes, unplugged their deaf ears and gave them a new heart to understand and obey the command (Deut 29:4, 30:6; Matt 16:16-17; Rom 9:15, 16). When God removes the scales from our eyes, when He turns the heart of stone to a heart of flesh (Ezek 36:26) there is no longer resistance because the heart is no longer hard like stone. All resistance has been disarmed.
"Our Lord did not come to tell us what we have to do in order to save ourselves; He came to save us... The Christian doctrine of salvation and redemption is this - that Christ Himself is the salvation."- Martyn Lloyd-Jones

Simon Peter replied, “You are the Christ, the Son of the living God.”  And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. - Matt 16:16-17

Jesus declares Peter's confession was supernatural. That means the fallen sinner's faith in Christ is not self-generated but a work of creation (regeneration) which the Holy Spirit broods over until hatched, so to speak.  And since it is a work of God we have confidence that He will finish what He began (John 6:37-39).

Recommended Resources
Studies on Saving Faith (free eBook) by A. W. Pink
Assurance by J. C. Ryle
Reflections on Assurance by D. A. Carson
The Assurance of Salvation (Study Guide) by R. C. Sproul

MY SIN MAKES ME WORRY IF I AM SAVED


Once in a while I will receive an email like the following from someone who is worried that some sin they have committed may have crossed the place of no return to God's favor.
Visitor: Even after I was sealed for the day of redemption, I still have sinned against God. I continue to fight addicting sin(s), and though most of the time I defeat the sin, sometimes I foolishly give in to it. I'm so sorry that I have given in to foolish and sinful lusts, and all I want to do is to cast away those actions forever, and to be forgiven, and sin no more. But I don't know if I am saved anymore, because I have really been scared that my repentance is not true, because I have again sinned, and that God has cast me away. Please help me, because I am very scared. I want to be forgiven and be different.
Response: Your sin is not greater than Christ's grace and work. Having been united to Christ, the Spirit of adoption can come to you no more with a Spirit of bondage and fear because in Christ you no longer stand in your own sins, merit or performances, but are clothed in His righteousness. Becaue of Jesus you are already on the other side of justice and it can no longer have you (Rom 8:1). No condemnation for you in Christ for the full justice of God has been satisfied. Christ's once for all sacrifice means there is no longer necessary a sacrifice for sin year after year (as in Leviticus) but now His atoning work is sufficient for all time for you before God. Remember, you can neither attain, nor maintain, your right standing before God. You never did and never will, for sin cannot disolve the covenant which God has graciously granted you in Christ any more than He would disolve his relationship with Christ himself. Now as always, our only hope is Jesus Christ. When God justified you, He did not then, and does not now, look at you but rather, at the covenant He made with you in Christ. Consider, when God made the covenant of grace with Abraham, God made Abraham sleep and God himself walked through the divided animals and so promised to take on Himself the punishment if Abraham failed to fulfill his side of the covenant. And so it was, the seed of Abraham (that's us) all failed to keep the covenant and so God Himself came in the flesh to fully bear up the punishment we justly deserve for not keeping our side of it. Jesus Kept it for us. He did for us what we could not do for ourselves, from our side. We are justified for His sake, not for anything God sees in us or will see in us.
It was not your obedience, repentance or faith that caused God to justify you because none of these things can pay for sin - not now, not ever. Only Christ alone can save and pay for sin. And He did. Your safety is based, therefore, on Christ's merit, not on what you do, otherwise you are looking in your self for confidence before God, rather than Christ. No one, not one of us would have any hope if we had to look to ourselves even a little for our final salvation. So look to Christ. He is the author and perfector of our salvation. He alone is able to keep you. Herein is the gospel.
And if one thinks they can lose their salvation because of some sin they committed, they are essentially acknowldging that what Christ did for them was insufficient. They are looking at least partly to themselves for their right standing before God - looking to Christ PLUS their keeping of the Law (Gal 3:3). It misses the whole point of the gospel which is that Christ saves from first to last. The passage that warns the Hebrews against falling away is warning them against one thing: abandoning trust in Christ alone by going back to now worthless and obsolete things, such as trusting in the temple sacrifice and the Law in order to be justified. The warnings in Hebrews are given to those in the covenant community that they would not be tempted to turn from trusting Jesus alone (who is God over all) for some lesser or meaningless ritual act or law keeping that supposedly now can improve on Christ's redemption to curry God's favor. Trusting in anything except Christ alone, who is the light that scatters all shadows, is said to be tantamount to "trampling under foot the Son of God", that is, believing that His once of all sacrifice is insufficient in itself to save. If something in place of, or in addition to, Jesus is trusted in it is no different than a denial of Him. So in context, the persons who go back by trading in Christ for the now-empty ritual of the temple (that itself was meant to point to the fulfillment in Christ), are then re-crucifying the Son to their shame. But unfortunately, Hebrews 6:4-8 is often read in isolation apart from this context.
In fact this is a backdoor to the Galatian heresy where Paul says, "Having begun by the Spirit, are you now being perfected by the flesh?" (Gal 3:3) To believe one can lose salvation, therefore, is trusting in something other than Jesus Christ to keep you righteous in Him. The Hebrews were tempted to go back to temple sacrifice (trusting in something other than Christ) and the doctrine that one can lose salvation is likewise trusting in ones' own moral ability to maintain a just standing before God, since Jesus, according to them, is unable to save completely those who He came to save. Either we are trusting in Christ alone to both attain and maintain our justification or we are trusting in something worthless which the author of Hebrews gives severe warnings about. Quite ironic. That passage is a warning passage for the very error those who teach we can lose salvation are making.
So if your faith is in him today, no matter what you have done, by the promise of God in the gospel you can know that your sins are forgiven. As surely as God is good, in Christ's blood He remembers to never treat you as your sins justly deserve because justice has already been carried out (past tense) for them. You have been set free in Christ and have been given a new heart that loves God. We trust and obey Christ, not in order to be saved but because He has saved us already. May he grant you a Spirit of revelation and an increasing knowledge of Him that your affection for Him would overcome all other vain affections.
by John Hendryx
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Wednesday, April 2, 2014

FAITH MINUS REASON EQUALS IRRATIONAL UNBELIEF

by John MacArthur
Many people mistakenly think of faith as inherently noble. A once-popular song extols the virtue of faith, or believing: “I believe for every drop of rain that falls, a flower grows.”
No one really believes that, of course, but that is not the point. The song is a paean to faith—without regard to the content of that faith. The object of faith was of no concern to the songwriter. The sentiment that song expresses is by no means biblical. It is an echo of one of the worst lies of our age—the notion that it isn’t important what you believe as long as you believe passionately enough.
Did you know that faith can be seriously harmful? Some varieties of faith actually lead away from the true God—they substitute superstition, falsehood, or faith itself in place of truth. Such faith inevitably leads to spiritual disaster. It is reckless faith.
Reckless faith goes to two extremes. At one end of the spectrum it looks within—relying on feelings, inner voices, fantasy, or subjective sensations. At the other extreme it fixes its hope on some external human authority—the teachings of a supreme leader, religious tradition, magisterial dogma, or some other arbitrary canon.
An obvious non-Christian example of the first extreme is New Age mysticism. A similar example of the second is Islam. But even among groups that profess Christianity, both varieties of reckless faith are clearly seen. The charismatic movement, for example, tends toward the first extreme; Roman Catholicism epitomizes the second.
(Interestingly, there have been recent developments of a strong convergence occurring between the charismatic movement and Roman Catholicism. Such a bizarre unity reminds us that the vast spectrum of theological errors all flow out of one satanic origin. More on that in the coming weeks.)
Note that at both poles, reckless faith seeks spiritual truth apart from Scripture—and that is the very point at which it becomes reckless. Both kinds of reckless faith also have this in common: they are irrational and anti-intellectual. “Anti-intellectual” doesn’t mean they oppose intellectual snobbery. It means they spurn the intellect and encourage blind, uncritical trust. Anti-intellectuals often set faith against reason, as if the two were opposites. That kind of faith is gullibility. It is foolishness, and not biblical faith. Biblical faith is never irrational.
Authentic faith, in contrast, can never bypass the mind. It cannot be irrational. Faith, after all, deals with truth. Truth is objective data to be known, studied, contemplated, and understood. All those are activities that engage the intellect.
That means genuine Christianity cannot be anti-intellectual. The body of truth on which our faith is based has depths that are mysterious—unfathomable to the merely human mind, or inscrutable—but truth is neverirrational. The difference is all-important. God cannot lie (Titus 1:2). Therefore what God says is true—and the antithesis of what He says must be false. Truth cannot be self-contradictory. Truth makes sense; nonsense cannot be true.
Moreover, the doctrine on which we base our faith must be sound—which is to say it must be biblical (1 Timothy 4:62 Timothy 4:2–3Titus 1:92:1). “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited andunderstands nothing” (1 Timothy 6:3–4, emphasis added). Sound, biblical doctrine therefore underlies all true wisdom and authentic faith. The attitude that scorns doctrine while elevating feelings or blind trust cannot legitimately be called faith, even if it masquerades as Christianity. It is actually an irrational form of unbelief.
God holds us accountable for what we believe as well as how we think about the truth He has revealed. All Scripture testifies to the fact that God wants us to know and understand the truth. He wants us to be wise. His will is that we use our minds. We are supposed to think, to meditate—to be discerning. And that is what we will continue to pursue as this series unfolds over the coming weeks.
Make your ear attentive to wisdom, incline your heart to understanding; for if you cry for discernment, lift your voice for understanding; if you seek her as silver and search for her as for hidden treasures; then you will discern the fear of the Lord and discover the knowledge of God. For the Lord gives wisdom; from His mouth come knowledge and understanding. (Proverbs 2:2–6)
(Adapted from Reckless Faith.)

Monday, March 31, 2014

DRAWING LINES

by John MacArthur
After providing three exegetical reasons for believing that the gift of prophecy continues beyond the apostolic era, John Piper set out to offer some critique of charismatic abuses.  The Ask Pastor John podcast addressed doctrinal and emotional abuses in episode 216, and discernment and financial abuses in episode 217. Piper’s constructive criticisms raised several issues that must be addressed.
Are Charismatic Errors/Abuses Linked to Charismatic Doctrine?
John begins by asserting, “Every charismatic abuse has its mirror image in non-charismatic abuses.  Nothing I am going to say is unique to charismatics.”[1] He encourages charismatic listeners not to feel picked on because, as he says, “I know that in some of these cases the non-charismatic church is more guilty than the charismatic.”[2]
Now, by framing the issue that way, John (at least formally) dismisses any connection between (a) the abuses he goes on to address and (b) the theology that leads to and enables those abuses. If it’s true that nothing he brings up is unique to charismatics, he is not really doing what the host asked him to do—to address charismaticabuses. It seems he doesn’t really believe that those abuses arise from the particular theology embraced by charismatics.
But I, along with the other speakers at the Strange Fire conference, contend that nothing could be further from the truth. There is a clear line from charismatic theology to a myriad of doctrinal errors and practical abuses. When a movement is built upon the conviction that feelings or emotions, rather than truth aimed at the mind, are the surest guide to the knowledge of God,[3] it is a movement ripened and ready for the abuses of aberrant theology.  Experientialism, emotionalism, and subjectivism have proved defenseless against heresy and error.
And that is precisely what we observe. Of the roughly 500 million people worldwide who self-identify as charismatics, 120 million are Roman Catholic, 24 million are anti-Trinitarian Oneness Pentecostals, and hundreds of millions would mistake the prosperity gospel, preached by many on the Trinity Broadcasting Network, for the true gospel.[4] What could possibly unite these groups who cannot agree on the most basic tenets of Christian conviction, such as the doctrine of justification and the Trinity? It is certainly not the objective truth of Scripture, but rather the shared mystical experiences of redefined spiritual gifts.
Further, the idea that God continues to speak through modern-day prophets encourages people to seek “fresh wind–fresh fire.”  After all, why depend on old revelation from God when you can get something new, something contemporary, something fresh? That temptation to prefer a new, immediate word from God and ignore the old and written Word is very strong. Sadly, charismatic churches encourage their people to yield to that temptation as a matter of normal Christian living. That throws the door wide open to every false teacher who wants to peddle aberrant theology in the name of God.  Conrad Mbewe gave a clear picture of how terrifying that can be in other parts of the world (see here and here).  He has watched the shaman-like charlatans claim to receive ongoing, subjective revelation by the Holy Spirit; exalt themselves; and lord it over others as “the man of God” in order to extract money from poor, needy, and desperate people.
The point is, there is an organic theological link between the doctrines of the charismatic movement and the abuses that arise within it. And while no one would deny that there are doctrinal errors and emotional abuses in non-charismatic churches, one would be hard pressed to trace those errors and abuses back to cessationist theology, which is built upon the sufficiency and finality of the Scriptures.
Is Cessationism a Pathway to Liberalism?
In addition to softening the criticisms from charismatics, John shifted the focus to emotionless churches, which, he believes, are on the pathway to liberalism.  He ended the episode saying, “lest I leave it unsaid, there are emotional abuses in the non-charismatic church, namely, the absence of emotion, which is probably more deadly than the excess.”[5]  That line of critique continued in episode 217:
I would say that non-charismatics taken as a whole—all the Christians who don’t practice the gifts—are far more guilty of [doctrinal and emotional abuses] than charismatics.  Think of all doctrinal errors in the history of the church. Those weren’t charismatics, by and large.  Think of all the dying mainline churches today, with all their moral and doctrinal aberrations. These aren’t charismatics.  And think of the emotional deadness in thousands of non-charismatic evangelical and mainline churches.  Those are deadly emotional abuses.  And, we just need to remember that if we target the charismatic church because of things that are happening there, doctrinally and emotionally, let’s remember the mirror image—which are equally deadly—are happening among non-charismatic churches as well.[6]
Now, first of all, it’s necessary to point out that the doctrinal errors we read about in church history cannot be laid at the feet of the charismatics because charismatic theology is not a part of church history. Protocharismatic movements, led by self-proclaimed prophets who advocated continuing revelation by the Spirit, cropped up at various points in church history.[7] However, their prophecies were summarily dismissed by the church as arrogant, presumptuous, and false; their theology was condemned as aberrant or heretical.
Secondly, no one has argued that errors and abuses exist only within charismatic churches.  That is not the issue at all.  What we’re talking about here are charismatic errors and abuses, the aberrations of doctrine and practice that are taught, promoted, developed, and/or tolerated within charismatic circles.  The Ask Pastor John podcast titles acknowledge the existence of such errors and abuses, even if the critique in those programs falls short of addressing the theology that produces the problems.
Thirdly, John refers to the emotional deadness of the mainline churches as evidence that emotional abuses exist in the cessationist camp as well, namely, the lack of emotion. However, mainline liberals are emotionally dead not because they are cessationists but because they deny fundamental doctrines of Scripture. By cutting themselves off from the gospel and the Savior, they forfeit the theology that gives life and brings joy. When mainline churches deny the inerrancy of Scripture, penal substitutionary atonement, and the deity of Christ, it’s no wonder they don’t have renewed spiritual affections—they are unregenerate. Their emotional deadness has nothing to do with their cessationism. And though there are doctrinal, emotional, discernment, and financial abuses in all kinds of churches—charismatic and cessationist, liberal and conservative—you cannot draw a straight line from those problems to a theology that insists on the sole authority and absolute sufficiency of the Scripture (i.e., cessationism). 
How Should We Deal with Charismatic Error and Abuse?
So, this debate isn’t a matter of “my church does it better than your church;” nor is it about those who are more emotional or less emotional.[8]  This is a matter of truth and error.  My pastoral duty is to call Christians to abandon all other forms of revelation, and to bind their consciences to the authority and sufficiency of Scripture alone.  That not only keeps them away from error and within the safe boundaries of Scripture—it connects them with the transforming power of God’s Word, which the Holy Spirit uses to conform Christians to the image of Christ.  It’s a ministry of love—passion for God and compassion for people.
John Piper prefers to take a more indirect approach to confronting charismatics.  In his words:
I don’t go on a warpath against charismatics.  I go on a crusade to spread truth.  I am spreading gospel-centered, Christ-exalting, Bible-saturated, Calvinistic truth everywhere, and I’m going to push it into the face of every charismatic I can find.  Because what I believe is, if they embrace the biblical system of doctrine that’s really there, it will bring all of their experiences into the right orbit around the sun of this truth.[9]
That sounds great, and I wholeheartedly affirm the need for the positive preaching of the truth.  Paul commands pastors to “preach the word; be ready in season and out of season.”  But there’s a negative, corrective side to pastoral ministry as well: We are also to “reprove, rebuke, exhort with great patience and instruction” (2 Tim. 4:2).
You can preach a “truth crusade” to T.D. Jakes and Benny Hinn until you’re blue in the face.  They’ll smile and call you “brother,” all the way to the bank.  Their theology and practice, which are consistent with one another, need to be confronted head on, and Christians need to be warned to stay away from them.
Conclusion
The abuses that have arisen in the charismatic movement are not merely incidental to their theology; they are organically linked to it. If charismatic and continuationist leaders ignore that direct link, any call to correct errors and abuses will prove to be ineffective—you can’t deal with the fruit if you don’t deal with the root.
The final chapter of Strange Fire is called “An Open Letter to My Continuationist Friends.”  John is one of those friends. The Lord has used him mightily over decades to strengthen and encourage the church and reach the world with the message of salvation. It would be very impactful if he were to speak definitively in condemning the errors and abuses that arise in the charismatic movement.  As I wrote in Strange Fire:
I am convinced that the dangers inherent in the continuationist position are such that a clear warning needs to be issued.  There is too much at stake for my Reformed charismatic and evangelical continuationist friends to ignore the implications of their view.  As leaders in the evangelical world, they wield a great deal of influence; the trajectory they set will determine the course for the next generation of young ministers and the future of evangelicalism.  That is why a line in the sand needs to be drawn, and those who are willing to stand up and defend the Spirit’s true work must do so.[10]
John’s willingness to confront aberrant theology and practices was encouraging to hear, but my hope is that he will excel still more.  I know he will, as I will, as we pursue Christ together to our dying days.  It’s my greatest joy and pleasure to serve alongside him in all aspects of gospel ministry.


[1] Ask Pastor Johnepisode 216, 0:27–0:40.
[2] Ask Pastor Johnepisode 216, 0:21–0:55.
[3] “The common element in all these varieties of mysticism is that they all seek all (or most, or the normative, or at least a substantial part) of the knowledge of God in human feelings, which they look upon as the sole (or at least the most trustworthy, or the most direct) source of the knowledge of God” (Benjamin B. Warfield, “Mysticism and Christianity,” in The Works of Benjamin B. Warfield [Grand Rapids: Baker Books, 2003], 9:653–54, lightly formatted).
[4] MacArthur, Strange Fire, 14.
[5] Ask Pastor Johnepisode 216, 7:34–7:47.
[6] Ask Pastor Johnepisode 217, 0:44–1:33.
[7] E.g., the Montanists, the Zwickau Prophets, the Quakers, and the Irvingites, to name a few.
[8] This is the subject of episode 239. While I would join John Piper in decrying the excesses of emotionalism as well as the anemia of so-called “dead orthodoxy,” it is imprudent to say that we prefer the excess of emotion to the absence of emotion. Scripture demands that we prefer neither and combat both.
[9] Ask Pastor Johnepisode 216, 4:09–4:40.
[10] MacArthur, Strange Fire, p. 247.

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