The Glory of Christmas

“Suddenly there was with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among those with whom he is pleased!’” (Luke 2:13–14).

Undoubtedly, we tend to put a heavy emphasis on the lowly circumstances of Jesus’ birth when we retell the Christmas story each year. Certainly this is appropriate, for the Son of God humbled Himself profoundly when He “emptied himself, by taking the form of a servant, being born in the likeness of men” (Phil. 2:5–8). Christ’s entire life was marked by humiliation, as He moved from a manger in Bethlehem to life as a common person in Nazareth to His ignoble death on the cross. Yet this humiliation led finally to glory. God the Father, because Jesus had been faithful to His mission, exalted Jesus and “bestowed on him the name that is above every name” (vv. 9–11).

Our Savior’s glory was veiled by human flesh in His incarnation, and it remained hidden throughout much of His ministry. Yet there were points in our Savior’s life when His glory shone temporarily through the veil. The best example of this is the transfiguration, the moment when Peter, James, and John were granted a vision of the Lord’s glory as it shone through the flesh of the Savior (Matt. 17:1–13). Furthermore, this glory also shone brightly at times when the people might not have been expecting it. In the midst of the humbling conditions of our Lord’s birth (poverty, being unable to find shelter in Bethlehem), there was a special manifestation of the Messiah’s glory to people nearby. The account of this manifestation is found in the passage above.

While Mary and Joseph tended to their son, many shepherds were nearby tending their flocks (Luke 2:8). In those days, shepherds occupied the bottom rung of society’s ladder, and the average citizen of Judea wanted little to do with these keepers of sheep. No one could have predicted that the first people to hear of Jesus outside of His parents would be a motley crew of shepherds. Nevertheless, an angel of the Lord appeared to these men, who got to watch the greatest sound-and-light show of all time (Luke 2:8–9).

Understandably, the shepherds were afraid (v. 9), but in this case, the glory of the Lord’s presence, which they could otherwise not endure, was a good thing. This was the announcement of the Savior, the One who had come to redeem even society’s outcasts. So, after the angels sang their praises to the Lord, the shepherds hastily traveled into Bethlehem to see the wonderful gift the Father had given to His people (vv. 15–16).

The shepherds were eager to see the Savior of the world, and we should be eager to see Him as well. This involves not only coming to Him in our conversions but also seeking His face each and every day of our lives. Though we will not see the fullness of His glory until we see Him face to face in heaven, we will nonetheless come to a fuller appreciation of this glory as we study His Word and pray to Him. Let us be diligent in these means of grace.

Worldview: New Age Spirituality

The “New Age Movement” is a broad term that covers a wide variety of groups. Common New Age assumptions include:

• All is One. There are no real distinctions in the world. There is only “one species on this planet and its name is life on earth.” Matter, time, and space are unreal myths that must be eliminated. The end and goal of life is to become absorbed back into the One—like a drop is absorbed back into the ocean.
• You are divine. Since you are part of the One, you are part of God.
• The purpose of life is to alter consciousness so that you perceive that “All is One” and “You are divine.” This is where the New Age movement specializes. There are hundreds of techniques called “psychotechnologies” for altering consciousness. These include EST (or The Forum), Silva Mind Control, Theosophy, a Course in Miracles, Applied Kinesiology, and many forms of meditation.
• The result of altering your consciousness is unlimited psycho-spiritual power—power to do anything: travel to other planets, levitate, walk on hot coals, etc. The promise of power and ultimate control of our lives is a great appeal of the New Age movement. It is the ancient temptation, “You shall be as gods.”

Many New Age people will include Christ in their spirituality in some way, but they have a great difficulty with such Reformation doctrines as the holiness of God, the sinfulness of man, and the need for atonement.

The New Age Movement is not only dead wrong about God but also about man. Man is not God. In no sense is man God. Moreover, man will never be God. The very thought is blasphemous. Nor is the natural man good. He does not have within himself divine power. Of himself he has no power at all. If man looks to himself for the solutions to his problems, he will find nothing but sin, wickedness, and rebellion against God. Man's big problem is not ignorance of his divinity, but the fact that he is a sinner. The destiny of the natural man is not the consciousness of being one with God, but separation from God. If the New Age people do not repent of their terrible sins and turn in faith to the true God, they will suffer under the wrath of an angry God forever. 

Even though God created man in the image of God—righteous, holy, and full of the knowledge of God—in Adam we all sinned against God and lost that image. The image of God was turned into the image of the devil. Man became corrupt on the inside. His very nature became wicked. The Prophet declares, "The heart is deceitful above all things, and desperately wicked: who can know it?" (Jer. 17:9). 

As a result, apart from regeneration, man is not good, but evil. All his words, deeds, and even his thoughts are sin. The apostle declares, ". . . There is none righteous, no, not one; There is none that understandeth, there is none that seeketh after God . . . . there is none that doeth good, no, not one" (Rom. 3:10-12). All the seeking of the New Age people after this divine energy is not a seeking after the true God. No one of himself seeks after God. No one can. 

Since the New Age Movement is wrong about God and man, it should not surprise us that they are wrong about salvation. Mans salvation is not a coming to an awareness of the fact that he is God. Salvation is not a change of consciousness or an awakening experience. All the meditation in the world will not save a single soul. Neither will music, drugs, mysticism, exercise, mind over matter, or the occult bring salvation. No spirit, extraterrestrial being, sage, monk, or enlightened one can help you find God. 

Salvation is not the recognition that you are God, but it is an intimate fellowship with the personal God. It is not becoming God, but a partaking of His eternal covenant life. It is walking with God and talking with Him. Salvation is enjoying Gods love and blessing and living with Him in His eternal kingdom. Thus we read of God's people, ". . . Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people" (II Cor. 6:16). 

Because we are all sinners, salvation can take place only by means of a reconciliation through the blood of Christ. We who have forsaken God and rebelled against Him, must be brought back to Him. The guilt of our sins must be forgiven. We need to be regenerated so that we love God, trust Him, and seek to keep His commandments. That is why God sent His only begotten Son into this world. Christ took upon Himself the sin of all of His people and went to the cross in order to bear the horrible wrath of God against us. Christ, therefore, is not just another spiritual leader, as the New Age people say. He is the Savior of His people. We read in II Corinthians 5:19, 21, ". . . God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them . . . For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." 

Salvation is not found in man or in humanity in general. It is not of man's works or will. The Scriptures say, "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (Rom. 9:16). Salvation is the sovereign work of God's grace alone. 

All of this implies that in spite of the claims of the New Age Movement there is a difference between right and wrong. There is a moral standard which all men are responsible to obey. We may not live any way we want. The permissive, liberated life style of the New Age Movement is not acceptable to God. The true God is a righteous God. He is a God who loves righteousness and hates sin. The Psalmist says, "The Lord is righteous in all his ways, and holy in all his works . . . . The Lord preserveth all them that love him but all the wicked will he destroy" (Ps. 145:17, 20).

God has set down an absolute standard of righteousness for man—His law, the ten commandments. Because all men are creatures of God, they owe to God perfect obedience and service. Not that obedience to the law is the way of salvation. It is not. Nevertheless, it is God's requirement for all men. Moreover, those who are saved by Gods grace seek to keep his commandments out of love and thanksgiving for their salvation. Jesus says to us, "If ye love me, keep my commandments" (John 14:15). 

Finally the New Age Movement is wrong in its involvement with the occult and spiritism. The Bible makes it very clear that we are to have nothing to do with spirits, witches, and the occult. We read inDeuteronomy 18:9-12, "There shall not be found among you any . . . that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee." 

Divination, sorcery, witchcraft, and spiritism are abominations to the Lord. It was because of these things that God drove the Canaanites out of the land. Certainly that means that we are to have nothing to do with them. We must be very careful about it too, for the television is full of this. Many of these wicked things are found in seemingly innocent children's programs. 

The New Age Movement is wrong in its worship of spirits, goddesses, and other gods. It is wrong in its worship of self as God. The Bible teaches us that we are to worship and serve God alone. The very first commandment is, "Thou shalt have no other gods before me" (Ex. 20:3). Our trust must be in the true God. It is He in Whom we must find our joy, comfort, and peace. He is our only hope of life everlasting. All that we are and all that we have must be dedicated to the service of Him alone. Our whole life must revolve around Him. He must be our life and our love. 

All of this makes it clear that the Scriptures condemn the New Age Movement. We may have nothing to do either with its beliefs or with its practices. 

The New Age Movement is such a destructive movement that in conclusion I want to suggest ways in which we can avoid the errors of this wicked movement. 

• First, we must be very careful to avoid the subjectivism of this movement. Everything about the New Age Movement is subjective. It has lost objective reality. Nothing is what it seems. That is because its knowledge is based upon human experience—man's feelings, emotions, dreams, imagination. Even the seeming outside sources, the channeled spirit beings, all come through the human mind and mouth. The source of knowledge for the New Age people is the divine within. It is you yourself. That is so true that they can cut themselves off from everything else and make their own reality. We must have nothing to do with such subjectivism. There is nothing in the natural man but sin. Man's subjective thinking and feeling will never lead him to the truth. If you want truth, you must go to the God of all truth who is Himself the Truth. He has given to us a very objective standard of the Truth—Holy Scripture. Jesus says, "Thy word is Truth . . ." (John 17:17). In the Bible we have everything that we need to know about God, man, salvation and reality, It is there in black and white—God's written revelation of Himself. It is objective Truth. Therefore, we must take care to learn and believe the doctrines of the Scriptures. Jesus says, "And ye shall know the, truth, and the truth shall make you free" (John 8:32). Knowing the truth of God's Word is what frees us from sin and every false and evil way. 

• In the second place we can avoid the errors of this wicked movement by trying the spirits. The Holy Spirit says, "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (I John 4:1). We must be realistic about the age in which we live. We live in a time of many false prophets. It is the time of a great falling away in the church. The world is filled with error. Everywhere we turn there is some prophet, preacher, guru, or sage who says that he has the truth and seeks to enlighten us. Therefore, try the spirits. See whether or not they are of God. Don't believe what they say, just because they say that they have the truth. Test their word with the Word of God. Test not only their religious beliefs and practices, but test also their politics, science, psychology, medicine, and all else. For even though the religious philosophy of the New Age Movement may not be on the surface, in all these areas it is there underneath, waiting to get you after you have let down your guard. 

• In the third place let us avoid the errors of this wicked movement by resisting the emphasis upon and exaltation of self. In the New Age Movement all the emphasis is put upon self. It is ironic but true. Their fundamental point is, "All is one. There is no self." Yet from a practical point of view, the bottom line for them is nothing but self. Their world revolves around self. We must not get caught up in that sinful emphasis. That is wicked. On the one hand we are to crucify self—kill it. We must be humble rather than proud. We must see that of ourselves we are sinners who are worthless; On the other hand we must glory in God and His greatness. The purpose and emphasis of our life must be to exalt Him. Our calling is to obey the words of the Psalmist who says, "Declare his glory among the heathen, his wonders among all people. For the Lord is great, and greatly to be praised: he is to be feared above all gods" (Ps. 96:3-4). 

If you would like to learn more about this movement, I recommend the following books: 1) Understanding the New Age, by Russell Chandler, 2) Unmasking the New Age, by Douglas Groothuis, and 3) America: The Sorcerer's New Apprentice, by Dave Hunt and T. A. McMahon.

Science and the Christian

"God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground” (Genesis 1:28).

What is the Christian’s role in the scientific enterprise? How do we as Christians live in a culture that has been shaped and influenced by the impact of scientific accomplishments?

Lest we slip into critical attitudes toward science, we must remember that science began with a mandate God gave in creation. God commanded Adam and Eve to have dominion over the earth. There is a sense in which man was created to conquer the universe in which he lives. The scientific enterprise is a part of that task.

At the same time, certain restrictions and constraints are placed upon man in creation. We are called not only to be productive, but to dress, till, and keep (guard or protect) the earth, and to replenish it. In the initial mandate for the scientific enterprise, there were governing sanctions. The scientific enterprise is to be under the authority of God and restrained by the law of God. Implicit in the mandate is the prohibition against the exploitation of natural resources, the raping of the world over which we have been given dominion.

For centuries there were broad areas of cooperation between the church and the scientific community. They worked hand in hand. The vocation of the scientist was seen as a calling from God Himself. Sadly, a break has developed between science and faith in recent years, due to the secularization of science.

Christian science is, in the fullest sense, the responsible, sober, careful, humble investigation of truth using both induction and deduction, yet assuming always that scientific and religious truth go hand in hand. Our age cries for talented scientists who see science as a true vocation and response to the mandate of God Himself.

During the next week, take the opportunity to marvel at the wonders of God’s created universe. Whether nondescript flower or awesome thunderstorm, allow each experience to speak to you of God’s creativity, harmony and complexity as mirrored through nature. During these times, recognize God’s artistry and praise Him for it.

Christians in Government

"Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God" (Romans 13:1).

In order to be effective missionaries to our culture, we need to consider several realms of life in which we as Christians live. Today we shall briefly consider the sphere of civil government.

Christianity is pervasively political. This may seem a strange thing to assert, but consider: Throughout the New Testament what is announced is the kingdom of God, and that Christ Jesus is King. True, this kingdom is far broader than only civil government, but it surely embraces politics as it embraces all things.

The Bible says that all men are to obey the civil magistrate. Our obedience to God must be reflected consistently by our obedience to His delegated authorities, including those in the state. The civil government is instituted to promote justice, and for that purpose has been endowed by God with the power of capital punishment. Thus, obedience to civil authorities is a religious obligation.

Since governing authorities are ordained, instituted, and regulated by God, resistance to such authority results in divine judgment. At the same time, Christians sometimes must disobey the powers that be. Whenever the earthly authority commands us to do something that God forbids, or forbids us from doing something that God commands, it is our duty to disobey the earthly authorities. We must always place our obedience to God first. The basic emphasis, however, is being submissive in a spirit of humility whenever possible as long as we do not compromise our commitment to God.

Finally, it is certainly legitimate, and in some cases desirable, for Christians to be actively involved in the political process. This does not mean that we take the church into the state, but that we take Christians and their obedient lifestyle into government.

Our country has become state-centered in recent years, making us a highly politicized nation. Political activity, thus, can form a ready platform for wielding Christian influence within the society. With elections only weeks away, how informed are you on issues and candidates? Are you prepared to cast a biblically intelligent vote?

Worldview: The Problem of Hedonism

"People will be lovers of themselves, lovers of money, … not lovers of the good, … lovers of pleasure rather than lovers of God" (2 Timothy 3:2–4).

Many modern people have never heard the word hedonism, but few have not experienced its impact. As a world view, hedonism has as its basic principle the belief that the good and the evil are defined in terms of pleasure and pain. Man’s ultimate purpose for living is to be found in enjoying pleasure and avoiding pain. Hedonism is not new. Historically, its roots go to the earliest of recorded history. We could trace it to the Garden of Eden. In formal philosophy, however, hedonism is traced to the ancient Greeks, to the school of the Cyrenaics in the late fourth century B.C. The Cyrenaics were what we might call “crass hedonists,” indulging in orgies of drunkenness and sex.

The Epicureans of antiquity represented the second stage of hedonism, what we can call “refined hedonism.” They saw that the excesses of Cyrenaic hedonism led to frustration, disease and other undesirable consequences. Thus, they called for a search for peace of mind. This they sought through an avoidance of pain and a moderate pursuit of pleasure.

Hedonism, a philosophy of feeling, pervades our culture. People no longer say, “I think we should do such and such,” but “I feel we should do such and such.” People live by the slogan, “If it feels good, it must be good.”

For the present, God may call us to endure suffering. But we must say that Christianity does not call us to seek suffering or to pursue pain or to flee from what is pleasant. There is no sin in enjoying the pleasant and in being free from pain. In fact, the optimum of pleasure is in the kingdom of God. Christians believe that the ultimate good will bring us the maximum pleasure and the elimination of pain—in the long run. For God has declared that there will be no pain, sin or suffering for His redeemed in heaven.

Try counting the number of times you see or hear the words feel and feelings in one week. Then consider how the word feeling functions in our culture. Catch yourself when you use it. Feelings are a very important part of our lives, but faith is not a feeling. Christians live first of all by faith and obedience.

Should We Pray “Lead Us Not Into Temptation”?

The Pope says, “no” (as has been widely reported recently). Francis said, “It is not a good translation because it speaks of a God who induces temptation.” There is nothing ambiguous about the wording of the original. Pope Francis does not suggest that the translation needs to be improved because of language but because of theology.  So what to make of this? It is true that God does not tempt anyone (James 1:13-14) and that the word for tempt can also mean to test. But we also read that Jesus was led by God into the wilderness to be tempted by Satan (Matthew 4:1). We have to acknowledge the role of God’s Providence in this. How should we understand this part of the Lord’s Prayer?

There is a lot more to this phrase than we might first assume. As Samuel Rutherford notes, when we pray “lead us not into temptation” we are acknowledging our dependence on God’s sovereignty. We pray against removal of the spiritual influences that we need to withstand temptation. “We crave the increase of faith and grace, and that we may have strength to stand against the devil, sin and all the troubles and the evil and curse in temptations as being weak of ourselves.”

Rutherford points to similar prayers in the Psalms: “Remove from me the way of lying” (Psalm 119:29). “Incline not my heart to any evil thing, to practice wicked works with men that work ini­quity” (Psalm 141:4). He notes that “praying to be led of God in His way, not to be led into temptation must include a petition that God would send influences, and not forsake us in the way of His obedience under our defections.” This is a way for “a child of God submit to His deep sovereignty in withdrawings, and stoop humbly to the Lord’s holy decree.” It would be no comfort to believe that the temptations we face are outside of God’s control. Scripture makes it clear that He is sovereign over all things and has wise purposes in what He permits. It is difficult for us to fathom these mysteries but that does not make them any less real.

We acknowledge that (if left to ourselves) the desires of our hearts would lead us into temptation. We cannot blame God if we fall into temptation. David fell and yet acknowledged the guilt was solely his own (Psalm 51:1).

Rutherford together with the rest of the Westminster Assembly shone the light of Scripture on these great mysteries. They are matters of everyday practical concern to us, despite their difficulty. The Assembly considered it as an aspect of God’s providential dealings with His children. The experience of Job (Job 1:12), Paul (2 Corinthians 12:7) and David (2 Samuel 24:1) prove that this is true.

The most wise, righteous, and gracious God doth oftentimes leave for a season His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends (5:5).

The Westminster Assembly dealt with this matter more fully in expounding the Lord’s Prayer in the Larger Catechism (Q195).

In this petition, (which is, And lead us not into temptation, but deliver us from evil,) acknowledging, that the most wise, righteous, and gracious God, for divers [various] holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptation; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so over-rule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, for ever.

God Has Holy and Just Purposes in Permitting Temptation

God had a purpose of testing Hezekiah and showing him what was in his heart (2 Chronicles 32:31) and therefore left him to himself for a time. God had a purpose of restraining pride in Paul and showing the all-sufficiency of His grace (2 Corinthians 12:8). God left enemies for Israel to face to test them (Judges 2:21-22).

As the Catechism goes on to show, we need to be shown sometimes how unable and unwilling we are of ourselves to resist temptation (Romans 7:23-24).  We need to be shown the power of the world, the flesh and the devil to draw us away and our weakness against them (James 1:14). Sometimes we are left to temptations to show that we deserve to be left in their power (Psalm 81:11-12). He also purposes to show us our need of watchfulness (Matthew 26:41). 

We need Grace to Benefit from Temptation

We need to learn lessons from experiencing temptation, particularly to pray for increased grace and watchfulness. If God has wise and holy purposes, we ought to learn what these are as far as possible. This is what the catechism means when it says that we need “to improve them”. Peter had to do this (Luke 22:32).

God’s Good Providence Can Provide Occasions for Temptation

We need to pray against being led into temptation because our natural corruption can make anything an occasion for temptation. We may not be fully aware of this. The Psalmist was tempted to envy because of the good providence of God towards the wicked (Psalm 73:4). He responded similarly to God’s chastisements designed for his own good (Psalm 73:14).  The good things of this life can be an occasion for temptation (Matthew 22:22; 1 Timothy 6:9; 2 Timothy 3:4).

It is not God’s providence that needs to change but our sinful response to it (Psalm 62:10). We need to pray, therefore “that God would so over-rule the world and all in it…quicken us to watchfulness…that we and all his people may by his providence be kept from being tempted to sin.”

We Are in Danger of Exposing Ourselves to Temptation

Peter was confident in himself and not being watchful, exposed himself to temptation (Matthew 26:35). He was sure that he was willing even to lay down his life for his Master (John 13:37). Yet, when the trial came he was not willing to be identified with Christ. Thus we need to pray for the flesh to be “subdued” as an enemy within (Psalm 19:13; Psalm 119:133).

We Need Strength to Withstand Temptation

In praying “lead us not into temptation” we pray to God that “by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation” (Ephesians 3:16). As one older writer puts it, we pray that temptation “may be like a wave dashing against a rock, which remains unmoved thereby, or like a dart shot against a breast-plate of steel, which only blunts the point thereof, and returns it back without doing any execution” (Thomas Ridgeley).

The strength we need is sanctifying grace to keep us from falling (Jude 24). This enables us to hate sin and love holiness and so to resist temptation as Joseph did (Genesis 39:9). We need the mighty strength of God to stand equipped with the spiritual armour of grace (Ephesians 6:13-14). Such testing can have a strengthening effect, even if it does involve resisting a roaring lion (1 Peter 5:8-10).

We Pray to be Delivered from Temptation

We also pray that we would not be left under the power of temptation but delivered from evil even if we have fallen. We pray that we would not be hardened through the deceitfulness of sin but rather restored (Psalm 51:12; Psalm 23:3). We need to pray for grace to help in time of need (Hebrews 4:16) and that is why we must pray not to be led into temptation.

Conclusion

These are just some of the reasons we must pray “lead us not into temptation”. We certainly do need this prayer in our daily warfare with sin. It is a gross misinterpretation which ignores biblical teaching to say that this is God “pushing me into temptation to then see how I have fallen”. It is clear from Scripture that “the most wise, righteous, and gracious God” orders things “for just and holy” reasons “so that that “we may be assaulted, foiled, and for a time led captive by temptation.”

As one older writer (Thomas Ridgeley) suggests, we would do well to turn this Catechism answer into a prayer. We need to confess our weakness and that we are exposed to many difficulties. We find it hard to pass through the world without being allured and drawn aside or discouraged. We need to confess the deceitfulness and treachery of our own hearts which make us prone to yield ourselves the servants of sin and Satan. Thus, we seek the powerful help of God’s grace, that we may be kept in the hour of temptation. We pray from strength to overcome the world, mortify sin and resist the devil.  Though we are liable in ourselves to remain under temptation, we pray for grace to be recovered and delivered and kept through this life.

Worldview: Pluralism and Relativism

"While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols" (Acts 17:16).

We now turn our attention to one of the most important manifestations of secularism today: pluralism. The basic idea of pluralism is this: We have diversity here in this world. We have no access to ultimate unity. We have particulars but no universals; relatives but no absolutes.

As Christians, we understand that God has built a plurality of things into His world. There is a plurality of cultures and of cultural expressions, and this is good. We understand, though, that in back of all this diversity of expression there is the one God who is Author of it all. Pluralism, however, says that there is no ultimate truth, or if there is we cannot know it. Diversity is all there is.

This is precisely what Paul encountered in Athens (Acts 17:16–31). He was struck by the multiplicity of gods, created by man to meet every differing need and facet of Greek life. Paul destroyed this pluralism by his reference to the “unknown God” who is Lord of heaven and earth, not made of gold or stone.

Pluralism and relativism have no chance of being true because, from the beginning, truth itself is eliminated. If everything is true, then nothing is true. The word truth is now empty of meaning. That is why the modern man finds himself in a dilemma. He is cast into chaos, and man cannot continually live in intellectual chaos.

When this emptiness has happened in the past, something has come in to fill the vacuum. Relativism is ultimately intolerable. What will come to this vacuum is some form of statism to bring unity. The good of the “state” will become the ultimate point of unity. The rapid growth of the centralized state is happening before our eyes in the United States.

Consider the areas where the people of America formerly looked to God for their security, their meaning, and their decision making. Now, instead, they look to the state. This eventually becomes statism. The state unifies, transcends, becomes absolute, and is eternal.

Compare the security of the Christian faith with the constantly shifting values of relativism in our pluralistic society. What is the unifying foundational principle in the lives of those around you? How is your life different?

Worldview: Pragmatism

"Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it?" (Luke 14:28).

Pragmatism is a philosophy built around practicality. As Christians, we are called by our Lord to be practical in what we do, and in our ethical practice—what we do for God—is very important to our Christian lives. Pragmatism, however, reduces all of life only to questions of immediate practicality.

Pragmatism grew up in the United States. It arose at Harvard University among three members of the Metaphysical Club that existed there toward the end of the 19th century. They were William James, Charles Pierce, and Oliver Wendell Holmes. A later advocate of pragmatism was John Dewey.

Out of a growing spirit of skepticism toward understanding eternal norms, these men began to look for an alternative approach. They said, “We can’t know ultimate truth; we can’t know ultimate values. So, how do we know what is right? The answer is by experimentation.” In his book, The Varieties of Religious Experience, William James turned this approach toward religion. His method was to interview people, and he concluded that religion is fine for many people because it works for them. If religion does not work for you, then you don’t need it. His ultimate concern and that of his fellow pragmatists was not with truth but rather with “what works.”

Pragmatism focuses on the short term. Since we cannot know ultimate truths, we can only deal with immediate issues in terms of short-term perceived workability. Beyond this, the pragmatist has no answer to such short-term solutions to problems as the elimination of the Jews by the National Socialists during World War II. After all, such a solution surely “works.”

Review the decisions you made last weekend. What were your reasons and motivations? Were they for convenience, gain, profit, pleasure? What place did ultimate values and biblical principles have in the decisions? What about decisions facing you at the start of this new week—will pragmatism dictate the outcome?

Have We Lost the Ten Commandments?

A recent poll conducted in Britain show that most people there think that only six of the Ten Commandments are still relevant. One wonders what it would be here in America! It’s not hard to guess which ones have become unpopular: the first four relating to our duty to God. What is shocking but not surprising is that most of those professing to be Christians agreed. It hardly seems credible that 60% of Christians would not believe we should only worship the one true God. Any encouragement that the other commandments are still respected is undermined by the fact that the Godward aspect of morality is rejected. If most people are prepared to give this away, have we now lost the Ten Commandments?

Removing the first four commandments actually dispenses with the most important precepts. Christ summarizes them as loving the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind (Luke 10:27). Indeed, He calls this “the first and great commandment” (Matthew 22:38). It comes before loving our neighbor as ourselves. Love to our neighbor should flow from love to God (1 John 5:1). Unless we have the faith that pleases God working by true love for Him we cannot truly love our neighbor.

The first four commandments deal with worship: (1) who we are to worship; (2) what ways we must worship Him; (3) how (in what manner) we must worship Him; (4) when we must worship Him. The other six deal with how we are to treat others and we can see it is in our self-interest to respect these. Yet proud unrenewed self can see no personal benefit in worshipping God even though it is the reason that we were created.

The connection that links the commandments together is so close that if the authority of God is despised in one, it is despised in all (James 2:10, 1 John 4:20). James Durham reflects on how the first four commandments deal with the worship, service, and obedience which is due to God. It seems that the first four were written on one tablet of stone and the remaining six on the other (Deuteronomy 4:13). This would make the division into two parts (usually called two tables) something that God did from the beginning. This is supported by Christ summary of the commandments under the two main duties towards God and our neighbor. The two tables were put into the ark to emphasize the holiness of the law.

Durham makes the following points:

1. All the commandments of the second table share the same authority with the first. God spoke “all these words”. Indeed, it appears from Acts 7:38 that it was our Lord Jesus who spoke them.

2. Sins directly against the first part are greater than those against the second. It is for this reason that the first table is called the first and great commandment (Matthew 22:38).

3. In morals (if they are things of the same nature) the duties of the second table give place to the duties of the first table when they cannot be equally obeyed. This is so in the case of love to God and exercising love to our father and neighbor (Luke 14:26; Matthew 10:37). When obedience to God and obedience to our superiors cannot be consistent we are to obey God rather than man (Acts 4:19). We are to love the Lord and (comparatively) hate father and mother (Luke 14:6).

4. Note, however, that things required in the first table may for a time give place to moral duties in the second. For example, relieving or preserving our neighbor’s life when it is in danger, we may need to work on the sabbath day. This is in accordance with the “I will have mercy and not sacrifice” and “the Sabbath was made for man, and not man for the Sabbath.”

Why do we need to study the Ten Commandments?

The deep ignorance about how the Ten Commandments fit together and the importance of the first table of the law show that they are not understood. If people understood the full requirements of the other six commandments as they reach to our thoughts, words and desires as well as actions they would have far less general approval. Even if we have a commitment to all Ten Commandments, if we do not properly understand them we are in danger of losing them. It’s time to seek to understand them in the way that Scripture reveals their full meaning. James Durham makes the following points.

1. They are unique.

God uniquely announced them with His voice and then directly wrote them on two tablets of stone. These tablets of stone were afterwards commanded to be kept in the ark (Deuteronomy 10: 2, 5) and to be learned (Deuteronomy 5:1). They were to be written on the posts of the doors and diligently impressed on their children (Deuteronomy 6:7-10). Great emphasis is given to explaining these commandments by the prophets and apostles. The Saviour also does this in His sermon on the mount (Matthew 5-7).

2. They are useful.

Everyone who wants to know what is pleasing and displeasing to God will find them useful. By them we may know what sin is, how to avoid it and how to be stirred up to repentance when we have fallen into it. The knowledge of sin comes through the law (Romans 7:7). This is why it is summed up in so few words, to be more easily brought into and kept within our memories and hearts. This is why they are commended in the Word of God (Deuteronomy 5:1).

3. They are not understood.

The Ten Commandments are so comprehensive that we will come short of their great scope without effort and diligence (Psalm 119:96). There is great ignorance among many about the meaning of this vital part of Scripture. Many people do not even know that they are breaking the commandments. The result of this is little conviction of sin, little repentance for sin and much presumptuous confidence in self-righteousness.

Ignorance of the spiritual nature of the Ten Commandments makes many people neglect the main aspects of holiness, and instead proudly rest on self-righteousness and despise Christ the Mediator. We can see this from the example of Paul (Romans 7:9). Our Lord expounded the Ten Commandments so that sinners would see the necessity of a Mediator who is the end of the law for righteousness to all that believe (Romans 10:4). It is not only the godless, those who are most careful to observe religious formalities and upright in their lives, also stumble in this.

We need to know: (1) what kind of duties are required in every commandment, and (2) the sins which contradict each commandment. This should give us some direction and help in duty, and some spur to repentance, or at least conviction. By it we may therefore be led to Christ Jesus, who is the end of the law for righteousness to everyone that believes (Romans 10:4). This was after all, the principal purpose of this law as it was given to Israel.

How should we study the Ten Commandments?

We need to know how to understand and apply the Ten Commandments properly. Without this we do not understand how to live according to and make use of the gospel. Gospel obedience involves conviction of sin, carefulness in practice, constant exercise of repentance and daily fresh dependence on the blood of Christ. All this is undermined by failure to understand the commandments aright. Here is some further advice from Durham on how to approach the study of the Ten Commandments.

1. Look on Them as God’s Word.

Receive it as though you heard God Himself speak it from Sinai. Tremble (as the people did) and be more affected by holy fear whenever you read, hear or meditate on it.

2. Pray to Understand Them

Be much in prayer for grace to understand its meaning. David (Psalm 119:18) prayed for this often and thought it not unbecoming a King and a Prophet, to study this Law, and pray much for opened eyes to understand the meaning thereof.

3. Understand so as to Practice Them

Practice is the goal of knowledge. It is also the aim of the law itself (Deuteronomy 5:1-2). We know no more in God's account than what we endeavor honestly to practice. Failure in aiming to put things into practice makes us very careless and undermines both understanding and practice.

4. Examine Yourself by Them

When you hear and understand anything to be either duty or sin, reflect on yourself. Test whether this sin is in you and how far short you come in that duty. This is the proper way to use the law. It is intended to reveal sin and transgression (Romans 7:7-8). This is why it is called a glass or mirror (James 1:23-24). Look in it so that you may know what kind of person you are and what blemishes are on you.

5. Be Convicted by Them and Repent

When the law reveals sin let convictions in. The law entered that sin might abound, not in practice but in the convictions of conscience (Romans 5:20). Follow these Convictions by repentance till they force you to flee to Christ, and leave you there.

6. Use the Rest of Scripture to Understand Them

Receive help to understand this part of Scripture from Christ’s sermons and the prophets. They are the only canonical (and therefore the best) commentary on the Ten Commandments.

7. Use the Larger Catechism to Understand Them

But do not despise the understanding contained in human writings such as the Westminster Larger Catechism (Q.91-152). The Larger Catechism is very full in relation to this and if you make the best use of it conscientiously, it will prove exceeding profitable for your instruction.

Worldview: Humanism

"In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power" (Daniel 7:13–14).

As we continue our study of competing worldviews, we now turn our attention to humanism. It is difficult to define humanism because it is such a broad philosophy and contains many different elements. One major problem in understanding humanism is that some people use humanism as a synonym for humanitarianism.

Humanitarianism refers to a concern people have for the welfare of other people. Humanism seeks to be humanitarian, of course, but so do other philosophies like Judaism and Christianity. Humanism as a philosophy says that “man is the measure of all things.” Man, in himself, is the ultimate norm by which values are to be determined. He is the ultimate being and the ultimate authority; all reality and life center on man.

Humanism states that there is no creator God. Thus, man is a cosmic accident. He emerges gratuitously from the primordial pool or warm pond by chance. He is moving inexorably toward annihilation. Yet the humanists maintain that man is a being of supreme dignity. He lives his life between two poles of meaninglessness. He comes from nothing, and he goes to nothing, but somehow in between, he acquires ultimate dignity! He becomes the measure of all things. This is a ridiculous position. 

What reply can the humanist give to the critic who asks, “What difference does it make if black germs or white germs sit in the back of the bus? Why should we mere germs care for the poor? Dignity is an illusion. It is at best a sentimental dream. If I am a cosmic accident, why should I not just sleep in tomorrow morning?” Humanism, thus, is intellectually untenable, but it is emotionally attractive. We humans want to believe we are important. Apart from a doctrine of creation in God’s image, however, we can have no foundation for such a belief.

“True humanism” is seen in the face of Jesus Christ. It is indeed Jesus Christ who has supreme dignity and who is the measure of all things. As such, He brings dignity to human existence. If you are convinced of the dignity and sanctity of life, become involved in local efforts to stand against the devaluation of life.

Bible Teaching (1 Peter 5:5-14)

Worldview: A Look at Existentialism

“Men of Issachar, who understood the times and knew what Israel should do” (1 Chronicles 12:32a).

Mighty men joined with David when he became king. Among them were the sons of Issachar, men who understood the times they lived in, and as a consequence knew how to act in their world. As we seek to understand our times, so that we might join with the Greater David, let us consider the philosophy of existentialism.

Existentialism deals with the human predicament; that is, with existence. Starting with people and their problems, existentialists have tended to reject the traditional avenues of philosophical writing and instead have written novels, plays, and films. Important existentialistic philosophers include Jean-Paul Sartre, Martin Heidegger, and Albert Camus. An important “pre-existentialist” of the late 19th century was Friedrich Nietzsche.

The basic formula of the existentialists is this: “Existence precedes essence.” This means that there is no such thing as a “human nature” that was created by a transcendent God and defines who we are. Rather, the reverse is the case: First, we simply are, and then we make ourselves who we are by our own decisions. Because there is no transcendent world, death means annihilation of the personality. 

We live, say the existentialists, on the edge of the void of nothingness. Behind all of human life is an instinctive dread of this nothingness. This dread manifests itself as an unspecified anxiety that warps everything we do.

Most people never come to grips with this ultimate nothingness. The existentialists, however, are calling upon people to stand up courageously and face the fact that there is no God, no transcendence, and no future. The courageous man makes a decision to face up to his inescapable anxiety and dread instead of evading it.

Existentialism sounds courageous, but in reality, it is a cowardly and escapist refusal to come to grips with reality and the coming day of judgment. Only in Christ can people confront the ultimate questions about human life. How does your faith help you face reality and eternity? What does your church have to offer those in your community who are burdened by an existential worldview?

Secularism in America

"Do not love the world or anything in the world.… The world and its desires pass away, but the man who does the will of God lives forever" (1 John 2:15, 17).

Every Christian is a missionary, a person sent into the world by Christ to take the principles and message of His kingdom to bear on all areas of life. For the next several days we shall study world views which are in competition with the biblical/Christian worldview.

We cannot say that America is a Christian nation today. In the past, America has been strongly influenced by Christianity, but sadly, that influence has been waning for some time. America is not, however, a pagan nation. Paganism is a pre-Christian phenomenon. Paganism exists where the Gospel has never impacted a culture.

America today is a secular society, and by secularism I mean a post-Christian situation. Secularism takes elements of the Christian heritage, but removes God and orthodox Christian foundations from them, replacing them with some kind of worldly philosophy. Secularism takes various forms, such as existentialism, pluralism, pragmatism, hedonism, humanism, and relativism. We shall look at these in more detail in the days to come.

What is the unifying, foundational, and overarching philosophy that undergirds all of these “isms”? As I mentioned, it is what we call “secularism.” The word secular comes from the Latin saeculum, which means both “world” and “age.” That which is secular, then, is that which is in this present world at this present time.

Christians are indeed “secular,” since we are concerned as missionaries and as people with “this world at this present time.” When ism is added to secular, however, we get a philosophy that is opposed to Christianity. Secularism is a philosophy that says all of reality and every human value must be judged only in the light of and in terms of this present world and time. Secularism eliminates eternity. It eliminates the Christian long-range viewpoint that alone puts this world in proper perspective.

Secularism embraces a “closed universe” which excludes the possibility of God or anything else intervening from the supernatural realm. What foundational truths are necessarily excluded by this view? What danger does this worldview pose to your faith?

Be Transformed in Mind

"Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will" (Romans 12:2).

Romans 12:1 begins, “Therefore, I urge you, brothers.” The apostle Paul was not only the greatest systematic theologian in the history of the church, but he was also the greatest practical theologian. Having laid out in 11 chapters the fundamental doctrines of the Christian faith, culminating in a stirring discussion of world evangelism in chapter 11, Paul now turns to the practical ramifications of all that has gone before. In Romans 12:1, he calls on us to offer our bodies as “living sacrifices, holy and pleasing to God.” Our total selves and our total lives are to be dedicated to His service. This means adopting a totally new worldview, a worldview no longer in conformity to the old world, but transformed by the renewing of our minds.

We have a natural tendency to conform. We tend to relegate this to the early teenage years, when “peer pressure” is most visible. In fact, we are conformist from the day we are born until the day we die. We always feel pressure to go along with the standards and styles of the community in which we live.

At the same time, nonconformity can be as vicious a trap as conformity. When we practice non-conformity for non-conformity’s sake, we are still being governed by the standards and styles of the world—it’s just that we are reacting against them.

To be transformed means to go above and beyond the forms of this world. Christians should neither conform nor react. They should transform. Christians are not to drop out of society, but to live in society as transformed people, as salt and light. This begins by the renewing of our minds, as we seek to think God’s thoughts after Him.

If we are to get a new mind, a new worldview, where shall we begin? We begin by studying God’s Word, for there we find His thoughts, and only by studying God’s Word can we think His thoughts after Him. In this way, as Romans 12:2 says, we can learn God’s will, what He wants us to do. Concentrate this week on discovering why people (especially yourself) do and say what they do. Determine to be transformed, not conformed.

God's Love for the Lost

"I tell you there is rejoicing in the presence of the angels of God over one sinner who repents" (Luke 15:10).

In Luke 15 we find three parables of Jesus that concern our mission to seek the lost. It is interesting to notice the context of these parables. We read in verse 2, “But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’ ” It was the outcasts and pariahs of society who flocked around Jesus, while the dignitaries of society were critical of Him.

The Pharisees held to a rabbinic tradition that asserted “salvation by separation.” They believed that by keeping themselves away from sinners, they could secure their own redemption. So, rather than being involved in a passion for outreach, it was part of their philosophy to isolate themselves. Jesus directly confronted that tradition by openly associating with rejected elements in society.

Jesus tells three parables to rebuke the Pharisees. In each of them He stresses God’s concern over the lost, and the rejoicing that should accompany the conversion of the lost. The first parable is that of the lost sheep. The shepherd goes out of his way to find the sheep, and then he throws a celebration with his neighbors when he has found it. The second parable is that of the lost coin, and the same point is made: When the woman finds the coin she calls her friends and says, “Rejoice with me” (v. 9).

The third parable is of the lost son. This story describes just the kinds of sinners Jesus associated with, provoking the criticism of the Pharisees. It shows the father yearning for his son’s return. When through repentance the son returns, a great feast is celebrated; but the older brother is resentful (vv. 11–32). Through this parable the Pharisees realized that Jesus portrayed them as the older brother. Just as the older brother was lost while in his father’s house, so they were lost within the household of faith.

Why is it that we don’t feel greater concern over the lost? Is it because deep down we really don’t believe they are truly lost? Or is it that we simply don’t care much about them, so that their lost estate does not distress us? Be certain today to read the “For further study” showing God’s incredible love for lost sinners. Ask God to soften your heart with compassion for these still lost in sin.

Bible Teaching (Esther 6:1-14)

Valuing God’s Gift of Sleep in a Restless World

Sleeplessness is something of a modern epidemic. In general, we are sleep-deprived with the average person losing the equivalent of an entire night of sleep every single week. In general, this seems to be caused by the stresses of modern lifestyle and the erosion of a 24/7 online world into the domain of nightly rest. Man seeks to conquer time itself but is overmastered by his own needs. For some, of course, sleep is not yielded voluntarily; it is a persistent concern or symptom of deeper health troubles. Insomnia can seem like the hole through which our life is draining away. The need for sleep is not just a divine reminder of our frailty. It also points us away from seeking true rest in this world.

The stresses of a consumer society and its frenetic gathering, as well as spending, are not uniquely modern. Scripture speaks of how “the abundance of the rich” robs him of sleep  (Ecclesiastes 5:12). We must be diligent in our calling and outward concerns but not in such an excessive and anxious way. Those with responsibilities in the Church or a desire to study God’s Word more may find that it encroaches on their necessary rest. So much more knowledge is available to us in an internet connected age that we may be tempted to spend excessive time in it.

We have the gift of sleep from God to relieve our anxieties and remind us to commit matters in faith to Him once we have done our duty (Psalm 127:2). Perhaps sometimes we need to better appreciate the gift. We pray “give us this day our daily bread”, which includes the ability to get it and all the outward necessities of this life.

Sometimes we cannot give ourselves sleep and it is a severe trial. Our rest is still in the only One who does not slumber or sleep (Psalm 121:4). We may seek to draw near to and meditate on Him in the night watches (Psalm 119:148; Psalm 63:6).

If we seek our best portion in an abundance of the things of this world we will suffer by it. The “rich” referred to in Ecclesiastes 5:12 are not just those who have considerable wealth.  Scripture provides examples of godly rich men such as Abraham and Job who experienced rest in body and soul. It is the covetous that are in view who through excessive love to the world and anxious care about keeping and fears of losing, deprive themselves of what the Lord gives to us. It refers to the ordinary course of events. The Lord may, of course, try His own dearest people with a lack of rest and may sometimes plague the rich with false peace and rest of body and mind.

Ecclesiastes 5:12 also speaks of a laboring man whose sleep is “sweet”. Alexander Nisbet provides a fuller explanation.  It is someone who despite all his labor has little of this world but is also laboring for the true riches. This must be the case; if he were covetous his anxiety to get would make him as restless as those with abundance. Moderate diligence about our outward calling and seriously seeking the true riches gives sweet sleep and rest both to body and spirit. Diligent labor and a good conscience make sleep refreshing.

Rest is a Gift from God

Natural rest or sound sleep not interrupted by troubles of body or soul is a sweet mercy from God. It separates us from seeing and feeling the miseries of this life. When rest is sanctified we are refreshed by it and recreated in body and spirit for the further service of the Lord. It is a sweet blessing to the laborer that fears God.

Diligence and Rest Go Together

Ordinarily, the busier we are in honest and moderate labor in our callings, the sweeter will be our rest and sleep from God. Diligence disposes our bodies for rest. Moderate, honest labor prevents the reproaches of conscience that would mar our rest. We should digest the efforts of lawful diligence and beware of gorging ourselves on it. Beware also of marring the peace of conscience and the sweetness of the rest and sleep given by God. The one who labors diligently and moderately has sweet sleep.

Moderation and Rest Go Together

Anyone should take a moderate portion of outward things when (in God’s providence) they have less or when calls them to distribute a share to others in need. At other times they may be more liberal (but not excessive) when the Lord blesses their labor with greater success. Their bodies must be upheld for their labors and strengthened by created benefits. Solomon here supposes the laborer to eat more at some times and less at others. He says his sleep is sweet, whether he eats little or much.

The Lord can strengthen their bodies and spirits whether they have little or much to eat.  Their rest and quietness of spirit does not come from how much they have but from God’s blessing. The light of God’s countenance makes their sleep sweet and sound (Psalm 4:8).

There is No Rest to the Wicked

Eternal torment and unrest await those who have chosen their portion in this world. They often have the down payment of that everlasting unquietness given them in this life. There are many unquiet nights and vexing thoughts about how to keep and increase what they have. These are many messengers sent to warn them of their folly in having chosen such a god to serve that cannot give his worshippers a sound and sweet sleep. They are foolish in neglecting to serve He who will give “his beloved sleep” when it may be good for them. “The abundance of the rich will not suffer him to sleep”.

Covetousness Steals Rest

It is evident that mammon is the idol of those whose hearts are so preoccupied with such thoughts that their rest is stolen. Their abundance is a curse and snare to them when their hearts are so distracted with cares and fears about worldly things. They are deprived of the ordinary rest and refreshment which God gives to the children of men in the night time. Solomon identifies this characteristic of the covetous; “his abundance will not suffer him to sleep”.

Our Study Must Not Rob Us of Rest

It is not just those who serve mammon and their lusts who are excessive in their efforts and may be cruel to themselves out of love to their idols. Even the best of God’s children in their best studies are sometimes in danger of exceeding their efforts. This may be partly out of a love for their own honor and partly due to lack of humble dependence on God. Such dependence would abate any such anxiety and sweetens their study. Ecclesiastes 8:16 speaks of the danger of this; seeking to know wisdom and denying ourselves sleep night and day. It implies excessive effort seeing that night is appointed for our rest when the Lord gives his beloved sleep. It seems that Solomon himself engaged in excessive study in this way.

Conclusion

We ought to have great sympathy for those who suffer from chronic sleep loss. Sleep is God’s gift to both our souls and bodies. We can’t do without it. Lack of sleep drains our physical resources and immune system. It can have the same impact spiritually and morally.  Nightly rest is also a daily reminder of our dependence on God’s sovereign care (Psalm 4:8). We are able to glorify God by night as well as by day through humble dependence on Him. “Oh, we are little with God! and do all without God! We sleep and wake without Him; we eat, we speak, we journey, we go about worldly business and our calling without God!” (Samuel Rutherford). Modern lifestyles devalue God’s gift of sleep as we fail to observe both the moderation and diligence that Scripture counsels. May we find that our need for rest makes our lives yet more God-centred.

The Basis for Our Evangelistic Mission

"For God did not send his Son into the world to condemn the world, but to save the world through him" (John 3:17).

The church’s mission to take the Gospel to the lost has its origin in the activity of God Himself. It was God the Father who sent Jesus Christ to us, and following upon that it is Jesus who sends us. Notice that God did not send Jesus on a mission to destroy or judge the world, but rather on a mission to save it. That is also the mission Jesus has given His people. Toward the end of John 3 we see that Jesus came speaking God’s Word and ministering by means of the Spirit.

When we turn over to John 17:8, we find Jesus praying for His people: “For I gave them the words You gave Me and they accepted them. They knew with certainty that I came from You, and they believed that You sent Me.” The issue before the Jews in Jesus’ day was this: Who sent this man? The Pharisees and others thought that Jesus was of Satan and spoke the words of Satan. The disciples, however, recognized that Jesus had been sent by God, because they recognized the words of God.

Toward the end of His prayer, Jesus says, “As you sent Me into the world, I have sent them into the world” (John 17:18). How did God the Father send Jesus? As we have seen, God sent Jesus with the Word of God. Thus, we are sent with the Word of God. Why did God the Father send Jesus? God sent Jesus to save the world, not to condemn it. Thus, we are sent to proclaim that same saving intention.

This is the biblical foundation for mission: The Word of God spoken with divine authority. God sent Jesus, and Jesus sends us. Just as Jesus came in the power of the Spirit, so God has sent the Spirit upon the church, after Pentecost, to empower her for world mission.

Christians need to be the aggressors in a culture which increasingly seeks to contain the church. We are sent to proclaim the message of salvation to the world. We do not use weapons of steel, but rather the armament of the Gospel: the Word of God, changed lives, and a new community. If you have fallen into feeling that you are on the defensive before an aggressive world, ask God to restore your sense of mission and to send you forth again!