Matt Capps Christianity, Faith, Religion, The Southern Baptist Convention

The Gospel of Mark

Mark’s account of the gospel is action oriented. Mark shifts scenes rapidly. The Greek word euthys which means “immediately” is the standard link[2] between the different scenes of Jesus life and ministry. “The Gospel of Mark is a succinct, unadorned yet vivid account of the ministry, suffering, death, and resurrection of Jesus.”[3]

Simply put, “Mark gives us a vigorous and lively account of Jesus’ life.”[4] Yet Mark structures his gospel to create ‘literary suspense’ for a theological purpose, as an “interweaving of…events, [and structures those events] in such a way that one helps interpret the other.”[5]

Author

Many New Testament scholars regard the gospel of Mark as the earliest account of Jesus life and work. The Gospel of Mark is a book of witness written “in order to call men to faith.”

To use the phrase of early church father Justin Martyr (ca. A.D. 100-165), all of our gospel accounts are “memoirs of the apostles.” One might quickly retort that ‘Mark’ was not an apostle since the unbroken tradition puts forth John Mark[6] as the author of this gospel account. History affirms that the evangelist was “intimately associated with the apostle Peter.”[7] Therefore when we read Mark, we are, in many ways reading the “Gospel according to Peter.” The raw and graphic details in this gospel narrative reflect the ‘eyewitness report’[8] of Peter. In 140 A.D. the early church father Papias wrote:

“Mark, having become the interpreter of Peter, wrote down accurately all that he remembered of the things said and done by our Lord, but not, however, in order.

Many scholars have proposed that Peter’s sermon recorded in Acts 10:36-40 parallels the structure of Marks gospel.[9]

Note: Garland argues along the same lines with Acts 2:22-24.[10]

Historical Context and Situation

Many have argued that the Gospel according to Mark is a pastoral projection of the Christian faith in the context of suffering and martyrdom in Rome (mid to late 50’s). (Mark 8:38) This community of believers faced increasing pressure both from the Jews and from the Roman Empire from AD 40 on, most notably from Nero, who persecuted the Christians in AD 64.

These Gentile Christians needed to be strengthened and the Gospel needed to be faithfully proclaimed. In other words, “Mark’s task was to project Christian faith in a climate of uncertainty where martyrdom had been a reality.”[11] This gospel account is very pastoral in nature. There are a hurting people who are in need of such comfort and encouragement. It was becoming clear that these believers could not follow Jesus without facing suffering and rejection; this requires devoted and sacrificial discipleship.[12] Even more so, Bock argues that “for Mark, the Roman conflict was less important than the larger spiritual battle with Satan and the forces of evil”[13] which is an obvious element even in the first chapter.[14] As Carson and Moo note, “Mark wants his readers to understand that Jesus is the Son of God, but especially the suffering Son of God.” (Mark 8:34, Mark 10:35-45) [15]

Purpose and Theme

Kostenberger draws from the historical context to propose the purposes of Mark in constructing this account. There was a;

  1. Pastoral Purpose: To teach Christians about the nature of true Christ-centered discipleship.
  2. Missional Purpose: To explain how Jesus prepared his followers to take on his mission and show others how to do so as well.
  3. Apologetic Purpose: To demonstrate to non-Christians that Jesus is the Son of God because of his great power in spite of his crucifixion.
  4. Anti-Imperial Purpose: To show that Jesus, not Caesar, is the true Son of God, Savior, and Lord.”[16]

Edwards writes, “the characteristic of Jesus that left the most lasting impression…and caused the greatest offense… his sovereign freedom and magisterial authority. Throughout the Gospel of Mark, Jesus continues to manifest his presence and authority among his people. Simply put, Mark’s overarching theme is “Jesus the authoritative Son of God.” Under that banner there are other theological themes that help us understand the totality of Mark’s purpose.[17]

1. The Kingdom of God

“The kingdom of God is a central theme in Jesus’ ministry…When Jesus referred to God’s kingdom; he had in mind God’s saving power, [namely] the fulfillment of his saving promises.”[18] Jesus inaugurates His kingdom through preaching the gospel. Now, the kingdom belongs only to those who are brought in as “kingdom insiders.” (Mark 4:11)

“The kingdom Jesus proclaims is not identifiable with any existing social norms and institutions, but in uniquely centered on his own person.”[19] This understanding only comes “from the vantage point of the cross (Mark 15:38-39), where the temple curtain is torn and the meaning of Jesus divine sonship is finally and fully revealed.”[20] The kingdom promises are fulfilled in Jesus ministry and in his death and resurrection.

2. Jesus is the Messiah

He inaugurates the kingdom in preaching the gospel. He authenticates the preaching as the miracle working Son of God.[21] Jesus also displays his power over nature, demons, sickness, and death. He is the Son of God and the Son of Man. (Mark 4:35-5:43) These two titles identify him with humanity in general, and the one who receives all authority from the Father in glory after suffering. Notice that Jesus often[22] hides his identity as the Messiah (“Messianic Secret”[23]) during his life and ministry[24] to protect himself from false messianic expectations. It is interesting to note that the demons are the only ones who quickly recognize who Jesus actually is.[25] Plus Jesus understood that true faith would not be coerced by miraculous performances. The cross is the final and fullest revelation of who he is, the messiah who sacrifices himself for us, and whose vicarious death serves the penalty for our ransom. (Mark 10:45)

3. The Failure of the Disciples

Mark also emphasizes discipleship failure.[26] “The experience of rejection and suffering challenged even the apostles’ commitment to discipleship.”[27] Consider this emphasis in light of the one who is the source for this gospel account, Peter. (Mark 14:66-72) Or even the writer John Mark. (Acts 13:13) In light of the “messianic secret” and “kingdom insiders theme”, it seems obvious that the disciples would fail and do fail throughout Mark. The disciples are often shown as having a lack of understanding and even depicted as hard hearted. (Mark 8:14-26) The models in the negative sense;

  1. They show fear and faithlessness (Mark 4:40; 6:49-50)
  2. They show selfish ambition (Mark 9:34; 10:35-45)
  3. They show spiritual failure (Mark 9:14-29) [27]

In many ways “the disciples generally represent the community as a whole.”[28] Faith is a gift, and so we cry, “we believe! help our unbelief.” (Mark 9:24) The cost of discipleship is high, involving suffering, loss, and opposition, but it will ultimately result in glory. Discipleship entails total dependence upon God.

Preaching and Teaching a Gospel Account

  1. Avoid flattening the story into a series of instructive points. You do not want to exchange the exalting of Christ for a “do these things” self-righteous legalistic message. A gospel brings us ‘news’ primarily, rather than instruction.
  2. Avoid focusing on the details of the story to the extent that the listener misses the main point of the narrative. Weave the details in as part of the grand narrative of the gospel account. Keep the larger context in view!
  3. Avoid automatically equating the ancient audience with the modern audience. Be sure to discern between normative patterns and descriptive patterns.
  4. Finally, this may seem obvious, but, your application can simply be “have faith in Jesus.” Remember, the gospel is about what God has done for His children, and we need to be reminded of that, and trust in Him![30]

Also, see my post of the Literary Nature of the Gospel Accounts.

  1. All Biblical texts are taken from the English Standard Version.
  2. D.A. Carson and Douglas Moo, An Introduction to the New Testament, 169.
  3. Walter Wessel, Mark, 603.
  4. Mark Dever, The Message of the New Testament, 61.
  5. R.T. France, The Gospel of Mark, 19.
  6. Acts 12:12, 25; 13:13; 15:37-39; Colossians 4:10; 2 Timothy 4:11; Philemon 24; 1 Peter 5:13
  7. William Lane, The Gospel According to Mark, 7.
  8. See Mark 1:27; 2:12; 9:5; 10:24, 32, 1:41, 43; 3:5; 7:34
  9. Adapted from Carson and Moo, 193.
  10. David Garland, Mark, 17.
  11. Lane, 25.
  12. Mark 1:17, 20; 2:14; 10:28
  13. Darrell Bock, The Gospel of Mark, 396.
  14. Mark 1:21-34, 39; 4:35-5:43
  15. Carson and Moo, 186.
  16. Andreas Kostenberger, Scott Kellum, and Charles Quarles, The Cradle, The Cross, and The Crown, 240.
  17. In my opinion the best discussion on these themes is found in R.T. France (20-35) and James Edwards (12-20) commentaries on Mark.
  18. Thomas Schreiner, New Testament Theology, 79.
  19. James Edwards, The Gospel According to Mark, 18.
  20. Edwards, 16.
  21. Mark 1:1, 11; 5:7; 9:7; 15:39
  22. This theme is “key” to understanding the theology and Christology presented in Mark. (Craig Evans, Mark 8:27-16:20, lxx-lxxii.)
  23. Mark stresses the ‘messianic secret’, showing how Jesus messianic nature was rejected by and hidden from the leaders, misunderstood by the crowds and disciples, yet acknowledged by the demons. (Osborne, The Hermeneutical Spiral, 207)
  24. Most likely this was to avoid the “triumphalist view of the nationalistic Judaism.” Jesus was not to be seen as a political messiah. (Alan Cole, Mark, 62.)
  25. Mark 1:23-27; 3:11; 5:7-13
  26. Mark 4:40; 6:51-52; 8:16-21, 33; 9:18-19; 14:66-72; 16:8
  27. Bock, 398.
  28. R.T. France, 28-29.
  29. Robert Guelich, Mark 1-8:26, xl.
  30. This is an adapted form of what appears in Scott Duvall and Daniel hays book Grasping God’s Word.
Matt Capps Books, Christianity, Culture, Faith, Philosophy, Religion, The Southern Baptist Convention

The Literary Nature of The Gospel Accounts

When reading or teaching through the gospel accounts one must recognize their literary distinctiveness. One important characteristic about the genre ‘gospel’ is that superscriptions to these historical narrative accounts are worded “the gospel according to”, add the authors name. (Matthew, Mark, Luke, or John) This implies that there is ‘one gospel’ in four versions.

Also of importance, the gospel accounts are ‘two level documents.’[1] The term gospel is a translation of the Greek word euangelion which means ‘good news.’ In the New Testament the word can either refer to ‘good news proclaimed by Jesus’[2] or the ‘good news of Jesus.’[3] In other words the gospel accounts consist of ‘sayings’ and ‘narratives’, or ‘teachings of Jesus’ and ‘stories about Jesus.’ Fee and Stewart argue;

“Our Gospels do indeed contain a collection of sayings, but these are always woven…into a historical narrative of Jesus life and ministry. Thus they are not books by Jesus but books about Jesus.”[4]

It’s important to note that the authors purposely structured their accounts of the good news. Remember, the gospel accounts are narratives that are not necessarily arranged in chronological order. It’s often helpful to read the gospel accounts while keeping in mind that the theological themes are sometimes the organizational element.[5]

So, these gospel accounts are not biographies in the modern sense of the term, but they are biographical. Modern biographies mainly focus on a persons psychology while ancient forms of biography tend to focus on the persons ‘action and/or teaching.’ As one author writes, “they are technically known as Christological biographies or historical stories about Jesus told for a particular theological purpose.”[6] Perhaps ‘sub-biography’ would be more appropriate? Goldsworthy argues that the gospel accounts presented a “new and distinctive literary genre that came about because of the nature of the gospel event and of the impulse to communicate it.”[7]

Either way, the writers understood that “their churches had special interests that…caused them to arrange and adapt what was selected”[8] by the work of the Holy Spirit. These writers faithfully told the story of Jesus for a theological purpose, and did so while emphasizing certain aspects of Jesus’ life and teaching for the persuasion of their audience.

We should be reminded that the authors could not tell all that there was to tell about Jesus.[9] Therefore, they had to choose what to include, what to omit, as well as how to arrange it in order to most effectively communicate the good news to their audience.

Fee and Stewart propose that there were three principles that guided the composition of each gospel account; selectivity, arrangement, and adaptation. All of these considerations are significant to show the reader that even the “literary structure serves a theological purpose.”[10] So, “the gospel writers are [not only] saying something about Jesus in each episode, they are saying something about Jesus in how they link the smaller stories together to form the larger story.”[11]

Matt Capps Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Baptist churches and Membership Covenants

What is a church covenant?

“What is the purpose of a membership covenant and why is it so important to the local church?” This is a great starting point. Membership covenants function to promote church health and bolster the reputation and witness of the local church within the body and in the community. Within the church body, the importance of a membership covenant seems pretty obvious. Professor Chuck Lawless concluded after researching church membership patterns, that many church leaders find covenants vital to the health of a congregation because “a covenant…puts [clear membership] expectations in writing.” When it comes to a healthy reputation within the community, the church covenant answers the question “how do Christians in a local church commit to living together?”

In the words of Mark Dever, “the form of the covenant is the way we express our commitment. The content of the covenant is the way we understand our commitment.” Membership covenants help clarify the expectations of membership by providing a biblical standard of behavior and educating individuals on what it means to be a member of a local church. Generally speaking, a church membership covenant is ‘a commitment to God and to one another as to how we will live out our faith in Jesus Christ by the power of the Holy Spirit.’ A church membership covenant is a reflection of the local church’s understanding of what the Bible teaches and expects of Christians associated with a local church. While many churches have a statement of faith that articulates their theological convictions, a church membership covenant functions to articulate how those beliefs are to be lived out within the local body. In the words of many theologians, a membership covenant is the ‘ethical counterpart to a church’s doctrinal statement.’

It would seem that membership covenants are a key element to defining what the local church actually is. Historically speaking, a local church body is a group of believers who have associated by covenant and gather together around God’s word, thus distinguishing themselves from other local bodies and establishing the community to which the individuals are primarily committed and accountable.

The “J. Newton Brown Covenant” movement in Baptist life.

After examining the use of membership covenants, it becomes quite clear that one of the most widely used church covenants in Baptist churches was written in 1853 by J. Newton Brown.  This covenant was published in the Baptist Church manual and later popularized by Broadman’s publication of the Baptist Hymnal. According to John Hammett, many Baptist churches have adopted this “extremely popular” covenant since its publication. However, the language of this covenant is very contextualized to the time period from which it was written. In fact, it could be argued that its language is so out of date that several of the expectations are unclear to the contemporary reader. Furthermore, several of the expectations in this covenant are either unbiblical ones or were articulated very differently than we would articulate them today.

If one closely examines Brown’s covenant, it becomes obvious that it is not sufficient for use because the membership expectations go beyond the teaching of Scripture. This is out of line with the Baptist conviction that the Bible is the final standard and authority for faith and practice since it is adding expectations the Bible does not demand. Furthermore, and possibly because of this, it is my opinion that Brown’s Covenant is not a document that a church could actually use without apology.

Arguments for the use of membership covenants in the Baptist church

1. Using Membership Covenants is consistent with Baptist history.

During the ferment following the Reformation, free churches, including Baptists, developed what came to be known as congregationalism. According to one historian, these early Baptists argued that the church was “congregational, gathered by an act of mutual confederation…expressed in a covenant.” The innovation of a congregational church associated by covenant had significant implications for ecclesiology. Stanley Grenz argues that “the move to covenant came to imply that the church exists only in local congregations. Where there is no covenanting community, there is no church. And the covenant is by its very nature local, being the agreement among a particular, visible group of believers.”

Historically speaking, Baptists have adopted church covenants.  In fact, as mentioned above, many have adopted a covenant that is as old as 1853, but Baptists have been using covenants since at least the 17th century. In Charles W. Deweese’s study entitled Baptist Church Covenants he writes,

“Baptists worldwide have written and used hundreds, and perhaps thousands, of church covenants since initiating that development in England in the early 1600’s. They had viewed covenants, along with believer’s baptism and church discipline, as means of nurturing and safeguarding the New Testament emphasis on a regenerate church membership. Covenants deserve careful evaluation because they helped shape Baptist church membership standards and practices.”

The argument from history is sound – church covenants have been an important aspect of Baptist history for hundreds of years. Even the Baptist Faith and Message 2000 states that “a New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel.”

2. Using Membership Covenants follows the New Testament pattern for the local church.

The authors of the New Testament always assumed that the local churches to whom they were writing had a clear understanding of who was a member of the church and who was not. A church membership covenant that has been agreed to by each church member clearly demarcates the boundary of the local church.

In New Testament times, there was only one church per city, and thus all believers in a city were members of the same church. Accordingly, when Paul wrote to believers in various cities, he was writing to the local assembly of Christians in that city. In I Corinthians 5, Paul rebukes the Corinthians for continuing to allow an unrepentant sinner into fellowship. He commands them to remove the man from the body in verse 2. Later in the passage he tells the church not to associate with the man. How could he do this unless there was a clear understanding of who was a committed accountable member and who was not? In Colossians 4:5, Paul distinguishes between those in the church and outside by calling the Colossian believers to walk in wisdom toward outsiders. In Galatians 6:10, Paul tells the believers in the Galatian churches to do good to everyone, especially to those of the household of faith. Simply put, this could only have been done if they knew who was “in” and who was “out” of the covenant community.

Deweese even notes that early Baptists based their church membership ideals and practices upon New Testament patterns. They reached four basic conclusions:

  • Admission standards for membership should be high.
  • Believer’s baptism is required for membership and helps safeguard the regenerate nature of church life.
  • Church members should consistently meet biblical requirements for doctrinal soundness, repentant living, and faithful covenant relationships.
  • Discipline should be administered according to the covenantal expectations of church membership.

3. Membership Covenants provide a clear expectation for church membership.

Ideally a covenant would be reaffirmed at membership meetings and read aloud before partaking in the Lord’s Supper to clearly remind members of their commitment to one another. A church covenant should also be initiated and agreed to by potential members before joining. Thabiti Anyabwile argues that many people are indifferent, ignorant, and indecisive towards church membership. These stances come from a “failure to understand or take seriously God’s intent that the local church be central to the life of his people. People don’t become committed church members – and therefore healthy Christians – because they don’t understand that such a commitment is precisely how God intends his people to live out the faith and experience Christian love.”

It could be argued that many people today do not realize that by joining a church, they are agreeing to be a part of a body, and are thus held accountable by that body. Adopting a church covenant and having all members agree to the covenant, ideally ensures that everyone in fellowship understands this facet of church life. On the other hand, if people want a clear explanation as to what is involved in joining a local church, a membership covenant provides those expectations. Covenants also provide clear guidelines for loving church discipline which is vital to maintaining the health and witness of the church. If there is no clear expectation for the believers in a church, then the congregation has no basis for rebuking a fellow member in sin. While the Bible is the final and ultimate standard for faith and practice, it is absolutely necessary that we establish our understanding of the biblical teaching since the Bible is interpreted so differently from church to church.

If the church were ever to be sued by a disgruntled member who had been disciplined by the church, the church would be legally protected from any accusation if all members of the church agreed to the membership covenant. This may seem like an unlikely hypothetical situation to some, but this would not be out of character for our society.

4. Membership Covenants establish a clear teaching as to the nature of the church.

A membership covenant provides church leaders with a helpful tool for explaining and teaching potential (and current) church members what it means to live in a Godly way in relation to one another. The American Church as a whole struggles with consumerism, nominalism and individualism. A membership covenant could effectively combat and confront the idea that church is a place where ‘I come to get my needs met.’  It also combats the idea that the Christian life is ‘only’ about me and my personal relationship with Christ. Finally, it combats the idea that I can grow up in the church and be a Christian and just do whatever I want without any consequences. A membership covenant teaches that there are ongoing responsibilities and expectations of those who claim to follow Christ.

Addressing potential objections to the use of membership covenants in the Baptist church.

Objection 1: “Membership covenants are not Baptistic.”

Historically, Baptists have in fact found covenants to be central to their church life.  Baptist historian R. Stanton Norman points out that, “Seventeenth-century Baptists customarily formed new congregations by ‘covenanting’ with God and with one another to walk together in the ways of Christ.  The persons who were to be constituted as members of a church would write their covenant, and they would sign their names to the document at a public meeting.”

As recently as June of 2008, the Southern Baptist Convention passed a resolution affirming the importance of regenerate church membership.  Baptists have always believed that membership covenants are a vital aspect to ensuring this in the local church. So clearly, the concept of a membership covenant is not only Baptist, but it has always been central to Baptist life and polity.

Objection 2: “Our only standard is the Bible, not human documents.”

This is an important objection because at face value, the idea of a church membership covenant seems to violate the Reformation principle of ‘Scripture alone.’ But, as mentioned before, a church membership covenant should be a summary or a reflection of the biblical teaching. Because the Bible is quoted by so many and interpreted various ways, it is important for us as a church to clarify the standards we think Scripture teaches in a document.

While we believe that Scripture is the ultimate and final authority, doctrinal statements clarify our understanding of the doctrinal teachings of Scripture.  Again, Baptist theologians have often said that a membership covenant is the ‘ethical counterpart to a doctrinal statement.’ Both are needed to clarify the local church’s understanding of both faith and practice.

Objection 3: “Requiring that all new and current members agree to a membership covenant is too exclusive and demanding.”

This objection seems to stem from a misunderstanding of the nature of the church. The church is made up of believers only. Only those who have recognized their sin, repented, and trusted in Christ for the forgiveness of sins are allowed to join the church. Those who truly believe in Christ and repent will turn from sin and thus commit themselves to live holy and righteous lives. The church is therefore an exclusive community, but an exclusive community that seeks to proclaim the gospel so that other may enter into it.

Also, if we were to be inclusive and allow people to join the church who refuse to commit to holy living and accountability, we do more harm to non-believers and to Christ. We harm non-believers by giving them comfort and assurance that they are saved when in fact they are not. We harm Christ by destroying His reputation in the church by allowing unrepentant people to claim to be His followers.

Objection 4: “By requiring new members to agree to the membership covenant, we will discourage people from joining.”

This objection might be true, but only for some people. Take three different people as examples: 1) non-Christians, 2) Christians with a misunderstanding of the biblical model of membership, and 3) other Christians.

In order to protect the church, leadership would hopefully want to discourage people who refuse to repent and believe in Jesus from joining. So, this requirement might discourage people from joining who should not join, which is a good thing. But, there are those who truly repent of their sin and believe in Jesus for the forgiveness of sins who, due to the tradition they have been taught, do not think they should have to agree to such a document to join a church. In this case, requiring such action might discourage them from joining, but it may also provide the church with the opportunity to teach a healthy understanding of Christian community. It is wise for Christians to commit themselves to others and hold one another accountable.

Finally, it might actually be the case that for a good number of Christians, requiring that new members agree to a membership covenant will attract people to the church because they will see that we take following Christ and the commitment to maintain a healthy body seriously. As Baptists, this is the core of our confessional nature, which understands that is a privilege for a person to say, “I stand on these truths with this covenant community. And as a matter of mutual accountability before God, and under the authority of Scripture, we join together to hold ourselves accountable to contend faithfully for the faith once for all delivered to the saints, even as we address the urgent issues for the contemporary hour.” (Albert Mohler)

Matt Capps Arts, Christianity, Culture, Faith, Media and Technology, Philosophy, Religion, The Southern Baptist Convention

Uncovering Idols (Part 3): Beauty Magazines and the Idol of Image Projection

Note: This is the last  post taken from the manuscripts of a series I preached titled “Uncovering Idols.”

Human beings were created to “image” God. Because of sin we cannot properly “image” God. But the Spirit conforms us to the ‘Image of Christ’ and we are enabled to do what we were created for.

Introduction

Idolatry is difficult to uncover in our society because it is so subtle, so covert. We don’t necessarily worship idols formed from wood and stone. Our idolatry is hidden in our hearts. Remember that “an idol is anything that absorbs your heart and imagination more than God, anything you seek to give you what only God can give.”[1]

What makes “uncovering idols” even more complicated is that are idols are, on the one hand formed by our inner desires, and at the same time socially shaped. In other words, our idolatry is “generated from within and insinuated from without.”[2] Idolatry is a problem rooted deeply in the human heart, but is also powerfully imposed on us from our social environment. So, in order to understand idolatry we need to

  • Examine the world around us.
  • Examine the world within us.

This is extremely important for the subject we are examining tonight, “the idol of image projection.” The very idea of “image” is quite informative on what it actually means to be a human being. In Genesis 1: 27 we are told that;

God created man in his own image,
in the image of God he created him;
male and female he created them.”

“Unlike the rest of creation, we are made in God’s image,”[3] we were made to literally ‘image God.’ Humans were created for this very purpose, to image, to mirror, to represent God within creation order.[4] Let’s make an honest observation: If humans were made to reflect God in our world something has gone wrong. In fact, a quick glance at the world around us reveals that something has gone terribly wrong. If we truly reflected God as we should, things would not be as they are. Now, as Christians we understand that our projection, or “reflection of God” has been ‘perverted, corrupted, and distorted.’ by sin. Yet at the same time the mirror has not been completely shattered. “Imaging” is still a very important aspect of human function, it’s what we were created to do. We just reflect the wrong things; we mirror God in the wrong way.

Our Culture: A Reflection on Self Image

If you need to be convinced of the importance of “image in our culture”[5] consider what’s projected at you as you pass through what one author called the ‘gauntlet of temptation’, more commonly known as the magazine racks in the checkout line. We have all seen it. On each of these magazine covers a message is proclaimed, a message reflecting what it looks like to have “the good life.” The images communicate to you that;

  • ‘This’ is what it looks like to be significant!
  • To be secure in who you are, you must have or look like ‘this!’
  • ‘This’ is what it feels like to have fulfillment!
  • You will have comfort if you surround yourself with ‘these’ things!

In the supermarket checkout line you are presented with a mosaic of images on magazine covers, images that reflect “the fulfilled life.” While standing in line you enter “a place of possibilities where you can imagine your life differently” a place where you can “choose who you will be.”[6] The message here is simple, “by the choices you make, you tell the world who you are”[7] Typically, this “ideal image” that is being projected can be accomplished by the purchase of certain products.

Think about it, we can construct our image by the things that we adorn ourselves with; how we posture ourselves. We communicate “our meaning” in various ways,

  • Our appearance communicates something about who we are.
  • Where and how we live communicates something about who we are.
  • How we talk, what we say, communicates to others who we are.
  • Our accessories and the things we own tell the world who we are.

In our culture it’s about projecting your significance, your “meaning”[8] to the world around you, and “our preoccupation is with the outward appearance”[9] is very clear. The most obvious cultural example of what I am talking takes us back to the line at the super market. Consider magazine covers again. I think one author put it well when he wrote that “magazines peddle unrealistic hopes to people desperate for some version of the good life.”[10] Magazines sell an unrealistic ideal.

The covers of these magazines are imprinted with our cultural gods known as celebrities. In many ways they have become “the physical manifestation of the fulfilled life.” They represent what we are told we need to be.

Take this months “O” magazine for example. This particular magazine typically features articles on relationships, spirituality, health, and helpful tips on just about everything. Just like many other magazines this one features a celebrity or cultural guru who is aptly pictured and invites us to participate in the fulfilled life.[11] In this particular magazine the cover shot is of a celebrity/guru, and by the way, she is on the cover of “O” every month.

Listen to what this particular magazine promises;

  • “Who are you meant to be: A Step-by-step guide to finding your life’s purpose.”
  • “How to talk so people really listen: 4 ways to make yourself heard.”
  • “Plus: 28 questions that will change the way you see yourself.”

Everything is geared towards “creating an image” for yourself. Now, let’s break the cliché literary rule and make a few judgments about magazines based on their cover, just based off the cover shot. Think about this for a second. In preparation for this image to make the cover of the magazine this celebrity;

  • She goes into several hours of hair and make-up.
  • They create a set with ideal lighting and backgrounds that accentuate the colors in her clothing and shaded in her makeup.
  • They shoot hundreds if not thousands of angles.
  • Once a photo is chosen, it then enters into a multiple phase manipulation process where a graphic designer adjusts the light and dark contrast, the colors, removes any blemishes in the skin, crops, and so on.

This is the absurdity of our cultural attempt to “image” fulfillment, as manifested in magazine covers. They present you with a person that embodies the “image” of the fulfilled life. But the person presented is not the person as they actually are. This is the paradox, what is represented as the ideal does not actually exist. In reality we do not get an actual image of this person. We get an image of what she wants to be perceived as.

This is something that we need ponder. There are many times when we try and cover who we actually are by projecting an image of ourselves that is not actually true. So we project an image not of who we are, but what we would like others to see us as. In other words, we try and cover our true selves.

The Twofold Perversion of “Image”

As human beings we find comfort in mere “window dressing,”[12] or “fig leaves” that we hide behind. This started in the Garden of Eden. See, before the fall Adam and Even were pure and clearly reflected the image of God. This is why humanity was made, to reflect the glory of God. This is where we were meant to find our significance, our worth, our security, our comfort.

Our image is a derivative image; it is derived from the one who created us. When we sinned, we were cast away from clearly reflecting the glory one whom we derive our image. This created a problem because we were created to reflect God’s glory. And now we were left to ourselves, to reflect ourselves. Therefore, since the fall we have tried to glorify our own image by adorning ourselves with all types of functional fig leaves. In short, we begin to bow to the idol of self-image. Two quick observations from Genesis that provide ‘examples of’ and ‘explain why’ creating and reflecting our own “image” is so devastating;

1. The fall was preceded by a heightening exaltation of “our image.”

Genesis 3:6– So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.

Adam and Eve wanted to be higher than God. In disobeying God’s clear command not to eat of the tree of knowledge of good and evil, our first parents exalted themselves above God taking things into their own hands. They decided to “create their own image” apart from their creator. Reminds us of Paul’s word in his letter to the Romans in chapter 1, “claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man.” Which begs us to head Paul’s warning later on in 12 “not to think of himself more highly than he ought to think, but to think with sober judgment.” Simply put, a heightened sense of “image” leads to unreasonable pride.

2. The fall was followed with a lowering perversion of “our image”

Genesis 3:7- “Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.”

Now Adam and Eve felt ashamed of themselves, and rightly so. Their self image became wholly negative- with a devastating shame and worthlessness. They no longer clearly reflected the God who made them. In verse 10 we see that shame revealed itself in fear. Adam hid from God in the garden. Even in us we see the effects of this shame in human despair. Here is the point of pointing out these two;

  1. heightening exaltation of “our image.”
  2. lowering perversion of “our image”

We (as humans) still fluctuate between these two today. “Man’s image is sometimes extremely high (in the form of sinful pride) or excessively low (in the form of feelings of shame and worthlessness).” Both cases are perversions of our created “image.” More often times than not we “exalt our image” as an attempt as a cover who we truly are. When we truly see ourselves for who we are, its obvious that left to our own devises we offer nothing but shame. I would argue that vacillating between these two (pride and despair) is inevitable when humanity cannot clearly reflect God.

Human beings were created to “image” God. Because of sin we cannot properly “image” God.  (Then where do we turn?) But the Spirit conforms us to the ‘Image of Christ’ and we are enabled to do what we were created for. (This keeps us from pride, and keeps us from despair.

But, I would not hesitate to guess that many of us in this room find ourselves vacillating between pride and despair because when don’t have a proper understanding, or forget who we are in Christ. Here’s our hope, we have a good God, a God who is on “mission is to restore creation to its full original purpose of [reflecting his glory].”[13] This proper “image of God” is, is being, and will be restored to us through Jesus Christ.

Restoration: Jesus Christ the “Image of God.”

1. God’s Image Revealed in Christ

Colossians 1:15- “He (Jesus) is the image of the invisible God, the firstborn of all creation.” Though God is invisible, through Christ God becomes visible. Christ is the pure reflection of God! So the one who looks to Christ is actually looking to God. There is a remarkable passage in Hebrew’s proclaiming this same glorious truth.

Hebrews 1:3- “He (Jesus) is the radiance of the glory of God and the exact imprint of his nature.” Think about that, Christ radiates the glory of the Father. In other words, Christ is the mirror image of God. Every trait, ever characteristic, every quality found in the Father is seen in the Son, who is the exact representation.

We begin to understand what it means to be created in the image of God as we look at Christ. As we are conformed to the image of Christ, the image of God will be restored. In fact, being ‘conformed into the image of Christ’ is the purpose for which God has chosen his people. Romans 8:29- “For those whom he foreknew he also predestined to be conformed to the image of his Son.” (Equivalent to the “image of God”) This is the purpose of redemption, to restore the image of God to man.

2. God’s Image Reflected from Christ

1 John 3- “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.” Think about that “we shall be like him because we shall see him as he is.”

You will be conformed to him as you look at him “as he is.” Christ is the pure image of God. He does not need make up or digital manipulation, He is perfect “without spot or blemish.” Yet we often attempt to conform ourselves to the images of cultural gods who are not pictured as they actually are. Listen to the words of Paul.

“Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all behold the Lord’s glory, are being transformed into his likeness, from one degree of splendor to the next, which comes from the Lord, who is the Spirit.” (2 Cor.3:18)

The complex verb that Paul uses is which means “to behold in a mirror.” “This word combines the ideas of looking long and hard at something, and resembling or reflecting something. We are called to long, contemplative gazing at the Lord Jesus and changing so as to reflect his image.”[14]

The more we gaze at and contemplate Jesus, the more the Spirit shows us his glory and the more we become transformed into the likeness of what we see. As we look at Christ we realize in our hearts His beauty. In other words, the Spirit conforms you by affecting the heart by what you see in the person and work of Christ.

3. God’s Image Restored Through Christ

Ephesians 4:22-23

“Put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.”

Tim Keller unpacks the description of “putting on” Christ like a garment, which implies several important things

a) That our primary identity is in Christ. Our clothing tells people who we are. Clothing is a way of showing that we are identified with others of the same gender, social class national group. But to say that Christ is our clothing is to say that our ultimate identity is found, not in any of these classifications, but in Christ alone!

b) The closeness of our relationship to Christ. Your clothes are kept closer to you than

any other possession you have. You rely on them for shelter every moment. They go everywhere with you (hopefully). So to say Christ is our clothing is to call us to moment-by-moment dependence and awareness of Christ. We are to spiritually “practice his presence.”

c) Our acceptability to God. Finally, clothing is worn as adornment. It covers our nakedness. To say that Christ is our clothing is to say that in God’s sight we are loved because of Jesus’ work and salvation. This is why the gospel restores our original “image” which is not based on cultural standards or comparisons with others. Only the gospel keeps us from being prideful or disdainful of our image.

The gospel creates a new self-image. The gospel keeps us from excessive pride or excessive despair. In Christ we are a “new creation.”

Self-image can be a very elusive idol that absorbs our heart and imagination before we realize it. There is this cultural assumption that a reflecting a particular image of oneself will bring security, comfort, significance, worth. No! In Christ alone will you find your security, comfort, significance, and worth!

The question tonight is simple: “Is your sense of identity found in who you are as a child of God or how others to perceive you?” Like a mirror we reflect whatever we are oriented towards. We reflect what we revere.[15]

We have a desire to reflect and mirror because this is what we were created to do, we are imagers. Human beings were created to “image” God. Because of sin we cannot properly “image” God. But the Spirit conforms us to the ‘Image of Christ’ and we are enabled to do what we were created for.

Matt Capps Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Uncovering Idols (Part 2): Grandfather’s Work Ethic and the Idol of Self Righteousness

Note: Over the next few weeks I will be posting the manuscripts from a series I am preaching titled “Uncovering Idols.”

Introduction

“I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.” – Galatians 1:6-7

You can imagine the listeners as being just as astonished at Paul’s charge against them. “Turning to a different gospel? Seriously Paul? Were a Christian church Paul! That’s a serious charge your making.”

Yet idolatry works this way. Idolatry is very elusive. Idolatry is a different gospel. In the last post I made the distinction between overt idolatry and covert idolatry. Most of the time when we think about idolatry they think in terms of overt idols. We picture the statues in Hindu temples that people bow down to. We picture the Catholic relics that people pray to. We picture the Golden Calf that the people of Israel worship in Exodus. These are all examples of overt idols.

Yet, I am writing to deal with covert idolatry, which is never easy to uncover because covert idolatry is lodged deep in the heart. It’s not as obvious as the overt idolatry in the statues of other religions. It’s better to say that “an Idol is anything you seek to give you what only God can give.” An idol is anything you place your hope in, find security in, find self worth in, other than God.

This series is about perceiving and uncovering the idols around us. On the surface this seems to be an easy task. But idols of the heart are not easily perceived because they are not only shaped from within us, but they are also formed from what’s around us. Aristotle the great philosopher of the ancient Greek world defined human perception with an analogy called the “conundrum of the fish.” He said, “if you ask a fish what it is to be wet he cant give you an honest answer, because he has always been wet.” Among other things, he was saying that human beings are immersed within the culture they live. In other words, it is hard to perceive how the culture has influenced how you think, what things you value..so on.

Grandfather’s Work Ethic

We live in a culture where hard work is valued and rewarded. Hard work ethic is as American as apple pie. It’s engrained in our culture. So much so that people in our society are defined by what they do, ‘their work.’ Have you ever noticed when you first meet someone, you exchange names, and the second question that if often asked is, “so, what do you do?” In our culture “what one does”[1] has become how we understood someone’s significance or importance.

In my opinion, my grandfather personifies of “the hard working American citizen.” Hard worker is one of the best words that I would use to describe my grandfather. My grandfather is now in his late 80’s. If you were to travel down to Charlotte and talk with him you would quickly learn that He began working as a small child as a soda jerk (someone who operated a soda fountain) in a local drug store and from that point on he worked his whole life. One of the last times Laura and I stopped by his house for a visit he was sitting in his favorite chair, and I began to ask him some questions about his work, and he began recounting a story that became a pivotal and defining point of his career. When my grandparents were early in their marriage he worked for a flooring company doing installations. “Paw Paw” (that’s what I call him) had a family to feed, so he sat down with his boss and made him a proposition. He said “if you make me a salesman I will bring you $100,000 dollars of business in the first month.” This had never been done.

He did it. He delivered on his promise. From that point on he worked as a salesman in the flooring industry until the day he retired. I am proud of him for that; I revere his work ethic, and his dedication to his company. That’s what I mean by “Grandfather’s work ethic.” It’s proving your worth through hard work and dedication. This is the American way.

Americans have always been, and still are a “can-do people.” America was built on the backs of hardworking citizens like my grandfather. This is the rugged individualism that still keeps America going, hardworking citizens pulling themselves up by the boot straps.[2] This is the American spirit. “Hard work” is a good thing; God created us with a desire to work- to cultivate, to earn provision. It was something humans were designed to do.

Think about it;

  • In America our work helps defines our significance.
  • As Americans we prove our worth by working hard, by being dedicated.
  • Generally speaking, working hard gives us some sense of security.
  • Ultimately speaking work is a means to an end- we work to provide.

This is part of our social fabric. The message of America is that you can “save yourself” through hard work. You can have a secure life if you are dedicated to your job and you perform well. Yet here lies the problem, as fallen humans we have this uncanny ability to take anything that gives us significance, security, comfort, safety, and fulfillment, and use “that thing” to create our identity.

Many times we try to import our cultural values into our faith practices.

It is very possible to live the Christian life in the framework of the American work ethic. To “work hard” at being very moral, doing good things, volunteering, helping others, and being dedicated to lots of “Christian activities” as a way to convince ourselves and others (and God) that we are “valuable. We approach God the same way my grandfather approached his boss and convinced him that he was an asset to the company by working hard, and being dedicated.

“Your identity as a Christian is not based on your hard work and dedication to Christ. You identity as a Christian is a gift of God based on Christ’s work, and it is only through the Spirit that you are empowered to live the Christian life.”

On to Galatians

This is why I point you to Galatians. Paul dealt with the same problem we face today “in first century Galatia …there were those [leaders in the church] who had changed the gospel of Jesus Christ into a message of human effort.”[3] The letter to the Galatian Christians is understood as Paul’s charge against the Galatian teachers who have been called the “Judaizers.”

  1. The Judaizers taught a form of legalism, namely that the Galatian Christians had to earn their salvation through good deeds and works.
  2. Paul, on the other hand, argued that no one can be saved by through obedient works of the law. Rather, we are pardoned and justified by faith in Christ alone, not by our good works.

Note: I am taking the term “works of the law” in Galatians to be defined as good deeds and moral effort in general.

The book of Galatians as Paul’s proclamation of the gospel of grace, against the message of winning God’s favor by human accomplishment!

Paul says, “I am astonished”

  1. Later on In 3:1 Paul calls them fools, and argues that they have been bewitched.
  2. In 4:20 Paul reveals his anguish, “I am perplexed”

…that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel– not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.

(9) If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” (A wish that God’s judgment would fall upon them)

This is why the idol of self-righteousness is so dangerous. It subtly undermines the gospel of Christ, and can do so from within the Christian church and community. It’s important to know that the Judaizers were not flatly rejecting the Gospel of Jesus Christ. In fact, it is highly unlikely the Galatian Christians would have been duped by such a blatant contradiction of the gospel message. Instead, the Judaizers were saying, Jesus was critical and crucial to getting you saved, of course. But here’s the problem, by their cultural values they were communicating that faith in him alone was not enough to gain full acceptance with God. “You will now have to adopt the full range of Mosaic ceremonial and cultural customs.” (Keller on Galatians)

Let me propose to you that when a “hard work ethic” is engrained in a culture like ours, it’s easy to begin trusting in our own ability and accomplishments for security. After some research (asking thousands of people questions), George Barna concluded that many Christians in our culture “are [in fact] relying…on their own good deeds, their good character”[4]

Let’s ask just one question that might reveal the roots of self-righteousness in us Christians;

Are you more sure of your Christian identity when you are “working hard” to adhere to good behaviors?

In the framework of “self righteousness”, if you feel that you are living up to your religious standards, than you feel superior and disdainful to towards those who are not doing as good as you. Now, on the other hand, if you are not living up to your religious standards you will be filled with self loathing. You will be overcome with so much guilt that you will doubt that you are even God’s child. This is the problem with the idol of self-righteousness. When your Christian identity is based on your performance, and not on Christ you have no assurance. When you have no assurance you most likely obey out of fear. ‘If I don’t meet this standard, God won’t bless me, or others won’t except me.”

2:16- Paul has to remind these Christians that, “we know that a person is not justified by works of the law, but through faith in Jesus Christ…because by works of the law no one will be justified.”

In other words, you are not justified before God because you have “worked hard” at living a good Christian life. The idol of self righteousness tells you that you need to justify yourself by external religious works. But this is deadly! Essentially you are proclaiming with your life that you can earn and deserve salvation. That your “hard work” is a means of being justified by God through morality (self-willed righteousness). The idol of self-righteousness destroys the gospel because it tells you that you have to be good enough, work hard enough to be a Christian.

  1. Self-Righteousness tells us that we must obey God in order for God to love us.
  2. The Gospel tells us that God will love us un-conditionally and in response to that love we obey.
  1. When Self-Righteousness is concerned with external appearances.
  2. The Gospel is a message concerning our own deceitful hearts.

The reason that the idol of self righteousness is so dangerous to us, and the gospel itself is because it can sneak in to our lives unnoticed. “Self-salvation is our default setting as fallen creatures. If we are not explicitly and regularly taught out of it, we will always turn the [Gospel of Jesus Christ] …into a message of self-help.”[5] Again;

“Your identity as a Christian is not based on your hard work and dedication to Christ. You identity as a Christian is a gift of God based on Christ’s work, and it is only through the Spirit that you are empowered to live the Christian life.”

See 3:2-3;

“Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?”

In other words, “did you receive the Spirit by doing the religious “things” that these men are requiring of you?” or “by placing your faith in the Gospel of Jesus Christ.”- the answer is obvious. (Spirit through faith)

  1. “Then why are you preaching a different Gospel by your actions?”
  2. “Why do you attempt to justify yourself before God through religious actions?”

Why do you think that “your hard work for God” after conversion gets you in any better position with God? Essentially you are living as if your justification depends on your sanctification. In other words, you are living as if your salvation is secure as long as you are “working hard” at Christianity. The point here is not to stop doing good things, but to ask why you are doing them? What is your heart motivation.

If your motivation is to prove your worth, you are missing the point. Listen, God was the one who was the workman in our salvation; God will be the workman in our Christian formation. God is not looking for people to work for Him, but people who will let Him work through them.

  • 1 Peter 4:11- Whoever serves,[ serve] as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ.
  • 1 Corinthians 15:10- Paul proclaims, by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.

I worked harder than anyone- though it was not me working, but grace. The power of God’s grace in the heart of a humble believer who depends utterly on God produces in him an incredible God empowered work ethic.

  • Philippians 2:12-13- Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling,  for it is God who works in you, both to will and to work for his good pleasure.

Work in absolute dependence on God’s grace, not in your own ability. Absolute dependence on God enables the Spirit empowered work ethic. What motivates your Christian life?

Martin Luther was very wise when he wrote,

“For there is no middle ground between Christian righteousness and works righteousness. There is no other alternative to Christian righteousness but works righteousness; if you do not build your confidence on the work of Christ you must build your confidence on your own work. (Martin Luther, Preface to Galatians)

Conclusion

None of us want to think we are as bad off as we really are. We prefer to think that we just need some tweaking to function as God intended. – “If I just work harder!” It’s hard for us to embrace how weak and vulnerable sin actually makes us. We like to think we are self sufficient. It is uncomfortable to see ourselves as needy and weak. But the reality is, Christians are “cant-do people.” We are helpless to justify ourselves before God, and we are in utter dependence on His grace. Christianity was not built on the hard backs of Christians, it was given birth by the slaughter of God’s only son Jesus Christ. We don’t grow in the Christian life by pulling themselves up by the boot straps. We grow by being utterly convinced that we are saved by grace.

The difference between my grandfather’s boss and Jesus Christ is that my Grandfathers boss won’t bring you on unless you are in good health, a dependable hard worker. Jesus Christ won’t bring you on unless you admit that you are sick, undependable, and unable to produce good work. Jesus came not to call the righteous, but the sinners.

My grandfather boss needs to know that you will work and be able to deliver on your promises. Jesus wants to work through you, and has promised to do so if we submit our lives to him.

I am not telling you tonight that “working hard” for the Kingdom is wrong. I am calling you to realize how deceptive your heart it. Many times we work hard for the wrong reasons. (We work to prove our worth. We work because it gives us a sense of security in Gods love. We work hard to gain a sense of significance)

  • Your worth is in Christ.
  • Your security is found in the completed work of Christ.
  • Your significance is in the fact that you are a child of God.

This should be part of our Christian fabric…

“Your identity as a Christian is not based on your hard work and dedication to Christ. You identity as a Christian is a gift of God based on Christ’s work, and it is only through the Spirit that you are empowered to live the Christian life.”

Matt Capps Books, Christianity, Culture, Faith, Media and Technology, Personal, Philosophy, Religion, The Southern Baptist Convention, Thoughts

Uncovering Idols (Part 1): Meteorology and the Idol of Future Control

Note: Over the next few weeks I will be posting the manuscripts from a series I am preaching titled “Uncovering Idols.”

Introduction

Last week Laura and left for Nashville, Tennessee late afternoon for a conference that was beginning the next day. It was about dinner time so we stopped in a small town in Western North Carolina named Canton. We began to notice a strange stench; to us it was a horrible smell- a smell we could not get away from (in other words it wasn’t inside coming from insider the car)

For those of you who know the area, Canton is the home of Blue Ridge Paper Products- a paper mill, and paper mills smell. Anyway, we ate and as we got back on the highway I began thinking to myself. “I wonder of the people of Canton are even aware of that smell? They live and breathe that air. I tell you this story becuase in many ways this is the way idolatry functions in our culture. It’s the air we breath.

An Important Distinction in Idols: The Overt and Covert[1]

For most people, the subject of idolatry conjures up pictures of a “primitive people bowing down before statures.”[2] We would be pretty safe to say that when most people think of “idols” they picture literal statues- which is what we might call “overt idolatry.” An example of overt idols would be “the golden calf” that the people of Israel worshiped in Exodus 32. It was a literal statue, an “overt idol.” Even today, there are people across our world who worship “overt” idols- consider Hinduisms many god’s.

Tonight we are going to focus on a different type of idolatry, one that runs rampant in our culture, a type of idolatry that may be the most dangerous because it is so elusive, so obscure, so concealed, so “covert.” See, our idols are not the “overt” idols seen in Hindu temples, but the covert idolatry of the human heart. Actually, I would argue that it’s better to understand idolatry as a posture of the heart, rather than a religious practice. Therefore idolatry is not constrained to false religions; an idol can be anything, literally.

The human heart has a powerful way of taking anything and turning it into the ultimate thing. We have this uncanny ability to take anything that gives us significance, security, comfort, safety, and fulfillment, and place it as the center of our lives. “An idol is anything that absorbs your heart and imagination more than God, anything you seek to give you what only God can give.”[3]

How Does Meteorology reveal idolatry?

Some of you are still trying to figure out the point of my title for this post. What does meteorology have to do with idolatry? Nothing in and of itself; but meteorology (weather reports and forecasts) reveal something that we as a people value, something we are concerned about. See, the weather report and forecast are permanent fixtures in the news. They are very practical and convenient as a reference point for “future planning.”

Let me clarify something, we are not exploring the scientific discipline of meteorology, we are examining meteorology as “cultural phenomenon.” In other words, “what does our cultures [reliance, maybe even] fascination with weather reports [and forecasts] say about who we are and what concerns us?”[4]

I thought it would be interesting to test this concept with an actual meteorologist. I had the privilege of interviewing WXII’s meteorologist Austin Caviness this past week, we talked a few minutes about “weather reports” and “forecasts.”

See, forecasting is simply, the process of estimation in unknown situations. Austin’s job is really to “prepare people for what lies ahead.” This is not wrong in and of itself. But, he quickly pointed out that “people want to it to be right, they get upset when its not.” That’s the key- how we respond when things don’t go as expected.- What does this reveal about us? I think Austin nailed it when he said; “we want to fill like we can control the things we can’t. It takes us out of our comfort zone when we can’t control our expectations for a situation. It’s a way we protect ourselves.” When our future expectations are not met, how we respond reveals what’s truly in our hearts.

See, on a much deeper level I believe that our concern with the weather reveals a deeper anxiety over the future – here is the reality of our situation;

  1. Because we cannot fully see the immediate future. We don’t know exactly what will happen in the years, months, weeks, even moments to come. We can estimate.
  2. But, without being able to fully see all the things ahead, we cannot control certain situations our specific outcomes in our future.

‘Meteorology’ is just one (maybe even trivial) cultural expression of an attempt to find security in the unknowns of the future. Think about insurance (being covered for the future), financial planning (making sure you have your assets alighted for the future), there are 10,000 examples of good things that we do to prepare for the unknown.

When facing the unknown – we can feel somewhat helpless. So we forecast, because the illusion of control helps us “deal with that uncertainty”. Remember, and idol is anything that we find our security, comfort, safety, and fulfillment in other than God, “anything that absorbs your heart and imagination more than God, anything you seek to give you what only God can give.”[5]

For many people, the illusion of “future control” can be a very covert idolatrous posture of the heart. If we are not careful our concern over the future can absorb our lives. In fact, we can begin to act as if “control” over the future gives us only what God can- security, comfort, and safety.

“Hold your future with open hands.”

The Attitude and Action of Unbelief revealing the “Idol of Future Control.”

Idolatry deeply affects the way one thinks, behaves, and lives. Idolatry always produces attitudes and actions that reveal what the heart reveres.

A.) Attitude of Unbelief: “The Idol of Future Control” is rooted in Anxious Fearfulness- Matthew 6:34

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.”

In this passage Jesus is addressing the disciples. He is basically saying, worrying about tomorrow is nonsensical, because today has enough to occupy our attention and it does no good to dwell on the situations of tomorrow (the inevitable, possible, or hypothetical) Honestly, we all worry about many things, but we often get obsessed with the wrong things. Almost any of your worry’s can hijack the controls of your mind. So we need to start by asking “what do I worry about”, but that will get you nothing but a big list.

  1. I am worried that I won’t get that job, or job promotion.
  2. I am worried because I won’t have enough saved for retirement.
  3. I am worried because I have a family history of cancer.
  4. I am worried because my older child has strayed away from the faith.
  5. I am worried because I am getting older and don’t know if I’ll ever get married.
  6. I am worried because we have been trying to have children for 3 years, and it’s not working.[6]

The list goes on and on. While these things are good to identify, we need to learn to pull the roots up on these problems. The deeper and more important question is “why do I worry about these things?” What is it in these things that you are trying to obtain? Worry assumes the possibility of control over the un-controllable. So the attitude of unbelief often leads to actions aimed at “controlling the future.” So the attitude or root of the “Idol of Future Control” is usually anxious fearfulness.

B.) Acting on Unbelief: “The Idol of Future Control” is often revealed in Arrogant Confidence- James 4:13-14

What do I mean by arrogant confidence? I mean the illusion that we know how the future ought to be, therefore we are going to bring it about ourselves. To this mindset we should be reminded of the words of James; (James 4:13-14)

“Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”—  yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes.”

In this particular passage James is writing to combat boastful arrogance in his readers. James is not forbidding any type of planning here, or even forbidding concern for the future altogether. But, James is warning from “any type of planning for the future that stems from human arrogance in our ability to determine the course of future events.”[7] Worriers act as if they might be able to control the un-controllable. Central to worry is the illusion that we can control things. “I am going to this town or that”, I am “going to spend a year there” and make much profit.

  1. If only I could get that job, or job promotion everything would be secure.
  2. If only I had enough saved for retirement we could be comfortable.
  3. If only I get my diet and exercise right I can overcome our family history of cancer.
  4. If only I can get my child rearing techniques right, my other kids wont turn out like my prodigal son.
  5. If only I can find someone to marry I will be complete.
  6. If God would give us children, we would be happy.

See, worry assumes the possibility of control over the uncontrollable. Sure you can take preventative measures to set yourself in a better place, but you cannot completely control the future. This is essentially what James is asking here, “how do you finite creatures presume to dictate the course of future events” as if you know better than God almighty. The obvious sin in this approach to this approach is having no regard for God as you plan for the future. And it’s not just that forgetting God is evil (of course it is), it’s not just that this attitude boastful, arrogant, and proud. The greater evil is that when your forget God, you assume God’s place. We were created in the image of God, in other words God built us to reflect him.

But, our sin has distorted us and how we reflect God. In other words, in our sin we even seek to reflect God in sinful ways.- What do I mean?- Let’s work this out a second. When talking about God we describe Him according to his attributes. His attributes being the characteristics or qualities that express His nature. Typically we classify God’s attributes into his moral and non-moral attributes. This is important;

  1. Moral attributes: The attributes that humans share with God. (Patient, holy, truth, love, etc.)
  2. Non-moral attributes: The attributes that humans do not share with God. (Self-existent, all-powerful, all-knowing, and sovereign, etc.)

Here is the point: Under the influence of sin, we tend to care less about reflecting God moral attributes (love, patience, holiness), but what we want more than anything else is to reflect him in his non-moral attributes (self-existence, all-knowing, all-powerful) When facing our uncertain, and often scary future; (think about this)

  1. We would rather be All-knowing, than patient.
  2. We would rather be All-powerful, than loving…

Sinfully we desire God’s non-moral attributes, because we think “control = comfort and security.[8] (This is an illusion)

Why is this devastating?

“We are but images of God, not the real thing. We are shadows and echoes. So there will always be an emptiness of in the soul that struggles to be satisfied with the resources of self.”[9] Sure, you can take preventative measures to prepare for the future, but ultimately you cannot control the future. This is always revealed when our expectations or desires for future circumstances or outcomes are not obtained. We become angry and confused, because things are not the way we wanted them. You assumed the place of God without considering that God may have other plans. Ultimately you bow down to the idol of future control rather than the only God of the universe who knows eternity in its entirety.

Let me propose to you that “the root of worry/anxiety is unbelief.”[10] Even more so, unbelief is the reason we act in arrogant confidence.

  1. The Root of Unbelief: Anxious Fearfulness
  2. The Fruit of Unbelief: Arrogant Confidence

Idolatry is always connected to unbelief. It is turning to anything other than God for a sense of security and comfort because we don’t trust God. Now, since the Idol of Future control is rooted in unbelief, we need to learn to fight for faith. Let’s apply some biblical doctrine as armor for the fight of faith.

Truth to Destroy the “Idol of Future Control”

1. God is in control of all things, therefore we don’t need to control the future.

Often times, “We don’t just want His word that he will be with us; we want Him to show us the end from the beginning, and prove to us that He can be trusted. We want to know what tomorrow will bring instead of being content with simple obedience on the journey.”[11] Let me be clear here. You don’t need to know the future, and most likely God is not going to show you the future. When we obsess about the future we get anxious. Anxiety is simple “living out the future before it get’s here.” This is why James says in 4:

“you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, “If the Lord wills, we will live and do this or that.”

“If the Lord wills.” This is one of the clearest texts on God sovereignty in the Bible. James is confronting his readers and arguing that we must live our lives believing that all of our plans are subject to the sovereign will of God. God is all-knowing, God is all-powerful and what God wills will be. Period. Trust that, and trust him. We are humbled when looking to the future because we don’t control it; God does. God is our hope, the future is not our hope- therefore we don’t need to control the future, we need to be content with knowing that God is in control. We must repent of our sinful desire to control the future, and walk into the future with our confidence in God, “not because the future is known to us, but because it is known to God.” We trust Him fully.

2. God will supply all of our needs, therefore we should not obsessively worry about the future.

Matthew 6:25-26 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?

God provides you with life itself, we He not sustain you, provide for you? Look at the birds, they are more helpless than you…they cannot grow their own food, they cant even make a sandwich, and God provides for them. God knows what we need for life. God knows when we will die, we will die. As long as He wants us to live- will he not provide us with the necessities of life? Plus, worrying and fretting about the future will not “add one single hour to our lives, “and it will certainly not add any happiness or holiness either.”[12]

Listen to Jesus question, “and which of you by being anxious can add a single hour to his span of life?” (Matthew 6:27)

This is almost funny when you process what he is saying. You worry and fret about “how you will continue living”, and it will not add anymore time to your lifespan. Worry is a spiritual issue that must be fought with faith. We must believe that God has mercy for today’s troubles, and no matter what comes tomorrow we will have fresh mercy every morning. I think there is much wisdom in the words of C.S. Lewis on this point. He argues that we should be “living each day as though it were our last, but planning as though our world might last a hundred years.”[13] We need to learn how to hold our future with open hands. If we don’t we will continually act like the school girl who got angry at the weather man because he got the forecast wrong.

– “Hold your future with open hands.” –

Matt Capps Christianity, Culture, Faith, Personal, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Thoughts

Reflections on ‘Together for Adoption 09’

This past weekend Laura and I traveled to the “Together for Adoption” conference at Christ Community Church in Tennessee. We joined 600 others in a weekend of reflecting on the gospel of Jesus Christ and how it empowers the church for orphan care.

Looking back over the weekend I am thoroughly refreshed and encouraged that the central theme of the weekend was the gospel of Jesus Christ- not that I expected anything less, but often times the gospel message is assumed at Christian conferences. The gospel was proclaimed and applied to orphan care in a way that glorified God.

Laura and I are in the process of adopting a baby from Ethiopia. (You can read about it here or here.) While listening to the speakers I wrote down some key thoughts, things to process and develop. Below I will try to summarize the truths that impacted me most. Obviously I cannot cover everything that was helpful…

1. Theological Foundation: Adoption brings to light the reality of a fallen world, and proclaims our hope in Christ.

Scotty Smith spoke about “The Freedom of Adoption” where he reflected on the doctrine of adoption and its implications on the Christian life.  His main points were very helpful, 1.) The Freedom of Legal Rights: Adoption secures us in a state of objective blessings, 2.) The Freedom of Personal Delights: Adoption calls us into the realm of subjective wonder, 3.) The Freedom of a Missional Life: Adoption propels into the world with sacrificial hope.

At one point Smith developed the idea that ‘the very existence of orphans shows us that something has truly gone wrong in creation order.’ Exploring that thought he gave a powerful quote that is enough to drive one to worship;

“There is a day coming when the very word orphan will be eliminated from the human vocabulary.”

Is this not the point of Romans 8:18-25? That creation groans with the pains of childbirth. All of creation is, as Smith said, “pregnant with glory, and there is no possibility of miscarriage.”

2. Individual Implication: As a Christian, be careful not to find your identity or assurance in the ‘good work’ of orphan care, but in Christ alone.

Dan Cruver spoke from James 1:26-27 on the “3 Aspects of True Religion.” Those things being- 1.) Controlling the Tongue, 2.) Visiting Orphans and Widows, 3.) Being Unstained from the World. Dan did a great job of uncovering the heart issues of these three aspects, rather than focusing on the behavior that exposes them. He argued; “If the church is to be truly mobilized to care for orphans, the other two aspects cannot be neglected.”

Cruver’s message was very timely, and on point. I will not regurgitate the whole thing, but I did want to point out a very helpful warning that he gave to those of us who are adopting. From James 1 Dan argued that ‘worldliness’ is “performance based living.” This is key to understanding true religion. Because the religions of the world are based off performance. It is very easy for those who are adopting to find their identity in the great social cause of orphan care, which is very dangerous. So here is the question “where does your primary sense of identity come from?”

In many ways Kevin Twit’s (from Indelible Grace) breakout session on “Adoption and Assurance” built upon the main idea of Cruvers message. Too often Christians find their worth in what “they do.” He said, “the biggest problem Christians have with assurance comes from looking at your faith rather than looking at Jesus.” If you are always assessing what you “should do”, then you are condemned by your very definition of Christianity. Don’t get it twisted. God does not love you because you do ‘X’, you do ‘X’ because God loves you. This is something we must always fight as Christians.

3. Corporate Implication: As the body of Christ, the gospel calls us to be involved in social issues like adoption.

Scott Roley said “we holler loud against abortion,” so why aren’t we “standing up for orphan care.” In other words, how does the gospel inform our involvement in issues of social justice? Ed Stetzer pointed out that “even the un-churched know that Jesus was involved in social justice, and they often wonder why the church is not.” We cannot separate the great commission from the great commandment, these two help define the mission of the church- to proclaim Christ for salvation and to serve.

We must be careful not to separate the two. Many churches become renowned for their service, but never proclaim the message of salvation. Stetzer said, “if we loose the gospel we loose our mission.” We need to be careful because the outside world will resist one (gospel) and praise the other (social causes).

This will not be easy, as Russell Moore reminded us in the last session. “We can love the idea, but when it comes down to it” we need to follow through. He made an interesting point in closing, “we could learn much in the laboratory of orphan care how we ought to operate as the body of Christ.” There is a strong element of dying to self involved. Which will be hard for the American church because it means we must “love people more than we love stuff.”

Again, these are just some brief overarching thoughts, I would encourage you to go back and listen to these talks. The main sessions are now available from Together for Adoption;

Thank you Dan Cruver and Jason Kovacs for putting this conference together. To God be the glory.

Matt Capps Christianity, Faith, Philosophy, The Southern Baptist Convention

Evil Angels: Satan and Demons

Introduction

Today we rarely talk about the spiritual realm for various reasons. First, the naturalistic worldview of our society looks very skeptically at these conversations, if not dismissing the subject all together. Secondly, the idea that we have advanced beyond these “primitive mythologies” has influenced many, especially in the liberal traditions. But, it’s important that we become familiar with the biblical material on this subject to develop a better perspective on the world around us.

Ever since the charismatic “deliverance ministries” began to employ broad-scale use of exorcism in pastoral care there has been an increased attention given to the subject. But these deliverance ministries may have taken it too far by identifying every compulsive pattern of sin as an effect of “demon possession.” Therefore, careful consideration needs to be given to this subject.

What are “Evil Angels?”

Evil angels are created spiritual beings. Sometime between Genesis 1 and Genesis 3 these angels rebelled against God and turned evil. At that time they were immediately removed from God’s presence (1 Peter 2:4; Jude 6).

Wayne Grudem defines evil angels as ones “who sinned against God and now continually work evil in the world.” In the OT and NT the words used in reference to satan carry the ideas of “slanderer, accuser, adversary, or opponent.” When speaking about evil angels (satan and demons) it is important to remember that these beings are thoroughly corrupted by sin. In fact, satan is the originator of sin (Gen. 3:1-6; Rom. 5:12-21; 2 Cor. 11:3). Jesus proclaimed that he was a “murderer from the beginning”, and anyone who continually practices sin is of him (John 3:8, 1 John 3:8). Therefore, we should conclude that all activity associated with evil angels is not only inseparable from sin, but can also be the foundational work in tempting others to sin.

In other words, the evil angels oppose God, his Word, and his work throughout creation order. For this reason, Jesus Christ came to “destroy” their work (1 John 3:8). The decisive victory over the evil angels, and all evil has been secured at the crucifixion and resurrection of Jesus Christ, the Son of God (Col. 2:15; 1 Cor. 15:24; Matt. 25:41; Revelation 20:10). Therefore, it is important to keep in mind that evil angels are ultimately under the control of God and have limited power.

A Biblical Theology of Evil Angels

The works of the evil one and his demons are described in various ways throughout the bible. I have adapted the list below from Peter Shemm’s chapter in the book “A Theology for the Church.”

  1. Satan opposes God (Matt. 16:23)
  2. He slanders and accuses believers (Rev. 12:10)
  3. He lures and tempts people to sinful actions (1 Thess. 3:5; Matt. 4:3)
  4. Satan and demons incite false worship (Lev. 17:7; Deut. 32:17)
  5. They inflict physical suffering (Job 2:1-10; 2 Cor. 12:7)
  6. Attempt to enslave people in sin (John 8:34, 44; Acts 26:18)
  7. Lie (John 8:44)
  8. Scheme evil (2 Cor. 2:11; 2 Tim. 2:26)
  9. Blind unbelievers (2 Cor. 4:4)
  10. Disguise evil (2 Cor. 11:14)
  11. Oppose the progress of the saints (Eph. 6:10-20)
  12. Hinder godly ministry (1 Thess. 2:18)
  13. Spread false doctrine (1 Tim. 4:1)
  14. Seek to destroy (1 Pet. 5:8)
  15. Inspire false teachers (1 John 4:1-4)
  16. Incite persecution (Rev. 2:10)
  17. Deceive the whole world (Rev. 12:9)

Rebuking and Casting Out Demons

It is obvious that Jesus and his disciples did rebuke and cast out demons (Matt. 12:27; Luke 9:1-5; Luke 10:17). A careful study of scripture reveals that “rebuking and casting out” of demon’s is not the normative pattern for all believers. While we as believers have a sense of authority by virtue of identification with Christ (Eph. 1:21; Col. 2:10), and even though Christ’s authority is what guarantees victory in spiritual warfare, it does not follow that every believer is thus commissioned to an active ministry of demon hunting. We must remember that the apostolic era was a special period of miraculous activity for the purpose of inaugurating and authenticating their gospel ministry.

Therefore, since there is no specific instruction in the New Testament (in the same sense that we are told to “preach the gospel and teach them to obey all I have commanded you”; Matt. 28:18-20) that would lead one to think that such a ministry is the normative pattern and practice for every believer, and even the church, we should practice wisdom in approaching this subject. This is not to say that demons are not active in our world today such that there might be an occasion where demonic deliverance is necessary. In light of that, one should be cautious but open to such possibilities.

Grudem rightly states, “demonic opposition may arise…which Christians would then pray and battle against, according to 1 Cor. 12:10; 2 Cor. 10:3-6; and Eph. 6:12.” Ultimately true deliverance is found in Jesus Christ. Therefore, our main concern as Christians is to proclaim the gospel of Jesus Christ which has the power to change lives.

Thoughts on “Demon Possession”

I agree with Grudem, “the term demon possession is an unfortunate term.” The Bible speaks of people being “under demonic influence, demonized, and having a demon,” but not possessed in such a way that a person can be completely dominated or controlled. While there is evidence of extreme cases (Mark 5:1-20), it is difficult to defend the term “demon possession” from biblical theology. At the same time, we must affirm that there are different degrees of demonic attack or influence (Luke 4:2; 2 Cor. 12:7; Eph. 6:12; James 4:7; 1 Peter 5:8). To take it a step further, no Christian can ever be demon possessed according to Rom. 6:14 (See also vv. 4, 11) because if we are “in Christ” then sin shall not have dominion over us.

Why does this  matter?

Richard Lovelace writes, “since the enlightenment much of the church has been somewhat embarrassed by the literal meaning of this doctrine, and even evangelicals have been increasingly vague about its practical benefits.” But, if we agree that there are demonic forces in the world, then there are a few things we need to remember.

First, demonic forces must be considered when we seek to understand and explain the problems of man. Tim Keller writes, “the older “physicians of the soul” understood that depression, fear, anger, or inner numbness may be so profound and difficult to deal with because of the multiplicity and inter relatedness of the many different roots and causes.” We must consider this when we explore physiological, psychological, and moral problems in individuals. As we see above the Bible teaches us that demons can accuse, tempt, stir up and aggravate all the other factors, making our emotional dungeons very deep and double locked.”

Second, demonic forces can help us understand the systemic social evil of our world. I think we would all agree that unjust social systems can reign in a culture and have enormously evil and devastating effects. At the same time no single individual member of the oppressive system seems to be “all that bad.” Keller writes “there are indications in the Scripture that demons can stand behind human institutions such as governments or nations and can produce evil effects through those systems and institutions.”

I think Keller sums this up well, “it is not entirely possible to explain that all of the misery and evil in the world are only the product of individual sinful choices. Evil spirits greatly magnify, aggravate, and complicate the sin in our hearts that we commit toward God, one another, and against our own selves.” Yet, as Christians we must remind ourselves that Jesus “can heal the darkest troubles in the deepest recesses of the human soul — individually and corporately. He can handle the forces that enslave us.”

Matt Capps Christianity, Faith, Religion, The Southern Baptist Convention

Expository Thoughts: Titus 1:1-5

Titus 1:1-5

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;

To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.”

Expository Thoughts

Paul identifies himself as a slave of God. This introduction takes the word ‘slave’ in a positive sense, that may seem strange, but to understand this you must consider the power of sin. All people are depraved- slaves to sin. This is the devastating reality of the human situation. (Romans 6:16; Galatians 4:3, 8-9; Titus 3:3; John 8:34)

Yet, God offers to rescue us out of slavery to sin through Jesus Christ. This is something we do not have the power to do. In other words, we are hopeless servants of sin without the Holy Spirit drawing us to faith in Christ. Paul labors to see this happen when he proclaims the gospel. Being a slave to sin brings destruction and death, being rescued by God is a gift of grace.

It is interesting to consider that Paul is a slave of God “for the sake of” the elect. What does this mean?

Paul labors as a servant so that God’s elect may place their faith in Jesus Christ. Many people are uncomfortable with the word “elect.” In my opinion, the doctrine of election is essential to a correct understanding of the gospel, and the central message of scripture. (Matthew 22:14; 24:22,31; Acts 13:48; 1 Peter 1:1-5, 2:9; Revelation 17:14)

“The doctrine of election firmly establishes the believers eternal security.” (Griffin) The good news is that our assurance is not based on our own performance. Evan as Christians we have changing feelings, faltering faith, and often lack obedience. If our security was based on our own faculties, we would have no secure hope.

This “faith” happens when they are presented the truth of the gospel message, and God opens their eyes to see it’s beauty. This is Paul’s purpose in life- to proclaim the truth of the gospel so that God’s people will be reconciled to Him through faith.

“Faith” is not wishful thinking, faith has content. So, faith is ultimately not a matter of psychological certainty, but a matter of commitment to the right object- namely, Jesus Christ. Faith is exercised as we commit ourselves and act upon our “knowledge of the truth.”

The “knowledge of the truth” is a technical term for the gospel, “emphasizing the need to understand the content of the preached message.” (Mounce) In other words, Paul labors so that people hear and move towards a fuller understanding of the gospel.

When people grow in their understanding of the gospel and how it applies to every area of their lives, godliness begins to take form in them. Becoming Christ-like is directly tied to growing in your understanding of the gospel. The deeper you go in your understanding of the gospel the more you grasp how the gospel transforms every aspect of your life. This process produces godliness.

“Godliness” is the practical outworking of faith based on the truth of the gospel of Jesus Christ.

What’s amazing is that this gospel is part of God’s plan from “times eternal.” So our hope rests in God, knowing that God will keep his promise of granting eternal life to those who believe his word. This is what Paul has been entrusted with, proclaiming the truth. God works through the proclamation of the gospel by bringing his elect to faith, and continues to work through this truth to produce godliness in them.

Matt Capps Christianity, Personal, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Calvary Baptist Church, Winston-Salem N.C.- 90th Anniversary