Monday Musings: "Is there something we can do to ensure God is blessing our efforts?"

January 9, 2017 Matthew Fletcher

The question in the subject line was texted to me on Sunday night by a teen in our church. Here is the full text message that I received (I am reprinting it here with the young person's permission):

Hi! I have a question about your sermon today. Towards the end you said something along the lines of "God can either bless our efforts or take his blessing from them." Is that what you said? I wanna make sure I'm getting it right! If that is what you said, is there something we can do to ensure God is blessing our efforts? Otherwise they're useless. Especially if it's an attempt to grow spiritually.

Before formulating a response to the question, I thought, "Praise God for young people that want to make sure that they understand the Scriptures and live accordingly!" May their tribe increase!

The question came in response to a sermon I had preached that morning on Haggai 1, where God is dealing with the procrastination of his people in rebuilding the temple. In verse 9, the Lord says,

You looked for much, and behold, it came to little. And when you brought it home, I blew it away. Why? declares the Lord of hosts. Because of my house that lies in ruins, while each of you busies himself with his own house.

The people were working hard but had nothing to show for it. It's like they had holes in their pockets. Their money was getting used up faster than they could earn it! God told them that he was behind it all, because his house (the temple) had taken a back seat to their house. God was disciplining them so that they could "consider their ways" and reorder their priorities.

So this teenager wanted to find out how we can be sure that God is blessing our efforts rather than blowing them away. It was a good question. Here was my response:

Yes, I said (based on Haggai) that God can bless or frustrate our efforts. Of course that needs to be taken in conjunction with other Scriptures, such as 1 Corinthians 15:58, which says that our labor in the Lord is not in vain. So God blesses the one who relies on him and looks to honor him in all his/her endeavors. Another good text to read is Psalm 1, which talks about how the righteous person bears fruit like a tree planted by rivers of water "In all that he does, he prospers. The wicked are not so...." God will always bless our efforts to please him, even if it doesn't always appear that way (due to trials, etc. - but even those are for our good - Rom. 8:28; cf. James 1:12). Sometimes those whose priorities are out of place look better off than the righteous and can cause us to lose perspective. So Psalm 73 is a great text to help us maintain a right view of things. What I said must be understood in the context of Haggai, Scripture as a whole, and be kept in balance with other scriptural principles. Hope this helps!

Thankfully, it did, and that's why I got permission to post our correspondence here with you.

In closing, I'll leave you with a question that each of us should consider: "Why do I give to God?" Admittedly, giving money to the local church as the temple of God (1 Cor. 3:16) isn't the only way that we build God's house. But it sure is a big part of it, because Jesus said, "Where your treasure is, there will your heart be also" (Matt. 6:21). So, back to the question: Do you give (or serve) to get something from God, or do you give simply because you love God?

I raise this issue because the question that the young person texted to me opens the door to a much deeper discussion on the "prosperity gospel," a dangerous doctrine espoused by many popular preachers today. This false gospel teaches that God wants to fulfill our every desire to make us healthy, wealthy, and happy. In their excellent book, Health, Wealth & Happiness, David Jones and Russell Woodbridge note,

The Bible contains many verses that declare God's blessings toward us and we should rejoice at this. God blesses us in order to meet our needs and enable us to give generously. The book of Proverbs teaches that hard, diligent work can lead to prosperity, but the prosperity gospel goes beyond these ideas and makes prosperity the goal of life. The prosperity gospel leads to idolatry: people worship God's blessings instead of God himself.

As we seek to ensure God's blessings in all that we do, let us be sure to keep our motives in check. To quote Jones and Woodbridge again: "If you give to God in order to get something from Him, then you have adopted a framework similar to that of the prosperity gospel."

In the end, we must take God at his word. If he has declared that our labor in the Lord is not in vain (1 Cor. 15:58), and that whatever we do will prosper (Psalm 1:3), then we can be confident that we will be rewarded -- maybe now (maybe not), but definitely throughout eternity.

That is why we never give up. Though our bodies are dying, our spirits are being renewed every day. For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever! So we don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever. (2 Cor. 4:16-18 NLT)

Protecting Life: What's Race Got to Do With It?

December 7, 2016 Matthew Fletcher

Our current sermon series at Webster Bible Church is "God and Politics." We've hit on some sensitive issues for people all over the political spectrum. Last week I received a note from a college student who wrote, in part, "I'm so glad our church is not beholden to any party, candidate or political ideology, but to Christ." Amen! That's our goal!

Two Sundays ago my associate, Pastor Kaynenn Parker, preached part one of a message on racial reconciliation. He was supposed to preach part two this past Sunday, but he got sick. So I went ahead and preached the next topic on the schedule: The Protection of Life. I began by showing a clear link between the issues of racism and abortion. Yet in the days following my sermon, I realized that I had only scratched the surface. More on that in a moment.

A second thing was pointed out to me by a local pregnancy center representative that I had invited to our church that morning. He said that much more attention needs to be given to the men's side of the abortion issue. He proceeded to tell me about a video produced last year that features the Grammy award winning Christian hip-hop artist Lecrae, theologian John Piper, and international pregnancy-help advocate John Ensor. In this video Lecrae opens up a conversation about the remorse of abortion and healing that comes from the gospel, by sharing a part of his past. John Ensor goes on to state that 45 million abortions worldwide means that 90 million persons are involved (i.e. both women and men), which makes abortion the most commonly shared experience of this generation.

That last statement bears repeating: Abortion is the most commonly shared experience of this generation. Furthermore, it ties directly into the racial issue, which is no trivial matter itself. Says Piper,

I just long for these two issues to just go right together in the preaching of the pastor. I just think it would give incredible authenticity to many churches and many pastors if they got serious about both issues together, rather than choosing, "We'll be an anti-abortion church," or "We'll be an anti-racism church." Let's just be pro-life-wholeness relationally and pro-life-wholeness with our little ones in our wombs.

In the following video, which opens with LeCrae's testimony, you'll see how the issues of racism and abortion converge in a way that most of us have never considered. I urge you to watch this video in its totality (37 minutes). Its message is significant.

Finally, I want to encourage everyone who lives locally to join us this Sunday at Webster Bible Church for part two of Kaynenn Parker's sermon on racial reconciliation. Earlier today both Kaynenn and I remarked how God in his providence, caused my sermon on protecting life to be sandwiched in between his two sermons on racial reconciliation. These issues cannot, and should not, be divided. The only way to continue an honest conversation about either one of them is to talk about both of them.

All-out Worship

October 13, 2016 Matthew Fletcher

This morning I read 2 Samuel 6, when David and tens of thousands of his fellow Israelites brought the ark of God to Jerusalem. In Old Testament times, the ark represented the Lord's presence among his people. The trip started out wonderfully, with a lot of music and celebrating.

But the party died when Uzzah died. You see, the people weren't carrying the ark in the manner that God had prescribed. They loaded it on a new cart pulled by oxen. When the oxen stumbled, Uzzah put out his hand to steady the ark, and God killed him for his irreverence, because no one was permitted to touch the ark. It was a hard lesson to learn, but God's swift act of justice reminded everybody that worshiping God is no trifling matter. It is to be done with the utmost reverence and regulated according to God's word.

But that doesn't mean that worship must be drab. Far from it! In the second half of the chapter, as the Ark is brought into Jerusalem (this time the right way), "David danced before the Lord with all his might" (2 Sam. 6:14). The rest of the Israelites joined in with shouts of praise and celebration.

But then we're told, "As the ark of the Lord came into the city of David, Michal the daughter of Saul looked out of the window and saw King David leaping and dancing before the Lord, and she despised him in her heart" (2 Sam. 6:16). The text goes on to reveal that Michal cared more about her husband looking dignified than the Lord being glorified. As a result, Michal missed out on the celebration and incurred the Lord's discipline.

As I processed this story in my own mind and heart, I thought about our own worship as God's people. Our worship content here at Webster Bible Church is solidly rooted in Scripture. We read the Word, preach the Word, pray the Word, sing the Word, and see the Word (through the ordinances of baptism and the Lord's Supper). Praise God for Word-centered worship!

But here's the nagging question: Are we just as committed to honoring God in our spirit of worship? Are we more concerned about God being glorified, or us looking dignified? Do we, like Michal, look with contempt on other people who are more expressive in their worship than we are?

I realize that that in corporate worship we must be careful not to draw undue attention to ourselves. But at the same time our primary concern should not be what people think of us, but showing God what we think of Him!

Many years ago, I attended a pastor's conference in Chicago. A nationally recognized pastor shared a testimony from the platform that I'll never forget. He said that he grew up in a very conservative church, where raising one's hands was frowned upon, viewed as too "charismatic." He said that many times he wanted to lift up his hands in praise to the Lord but didn't out of fear of what others would think.

Later, this same pastor contracted a degenerative disease that slowly took away his mobility and eventually his life. That day at the conference he shared that he no longer physically able to raise his hands in worship, and he regretted the many times he could have raised his hands but didn't.

His testimony made an impression on me that I never forgot. Up until that point in my life and ministry, I don't think I had ever raised my hands in worship. Like that pastor, I grew up in a conservative congregation where that was a no-no. But who says? Certainly not God! Scripture affirms such dynamic expressions in worship, when they are offered in sincerity. In Psalm 63:3-4, David exclaimed,

Because your steadfast love is better than life, my lips will praise you.
So I will bless you as long as I live; in your name I will lift up my hands.

The point of this email is not to pressure you into raising your hands or shouting "amen!" or "Hallelujah!" during a church service. I realize that some of us have more quiet and reserved dispositions than others, and worship is ultimately a matter of the heart.

But, c'mon. Haven't there been times when you wanted to raise your hands, clap, or shout praise to the Lord, yet ignored this impulse because of what others might think, or simply because it wasn't a part of your upbringing? Is that really a good reason not to raise your hands, jump for joy, or shout to the Lord?

Brothers and sisters, let us worship the Lord without regret -- "in spirit and truth, for the Father is seeking such people to worship him" (John 4:23)!

A Prayer in Memory of Elias Michael Kosiorek

September 4, 2016 Matthew Fletcher

Elias Michael Kosiorek was born on February 19, 2016. Elias is the Latin transliteration of the Greek name Ἠλίας, which is the Hellenized form of the Hebrew: אליהו, Eliyahu, meaning "Yahweh is my God".

Elias Michael Kosiorek was borne to heaven on August 27, 2016. In keeping with the meaning of Elias' name, the following verse appeared on the front of his memorial service program: "The eternal God is your refuge and underneath are the everlasting arms" (Deuteronomy 33:27). Elias' parents, Josh and Courtney (my niece), asked me to deliver the closing prayer at his memorial service. I felt incredibly humbled and honored to do so.

I had much in my heart that I wanted to say, but I found it impossible to express in words. The Lord repeatedly brought to my mind the opening portion of Psalm 8, and from there the words spilled out. They are woefully inadequate, which is why I'm thankful that "the Spirit helps in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groaning too deep for words" (Romans 8:26). In the end, here is what I prayed at the close of the service:

O LORD, our Lord, how majestic is your name in all the earth!
You have set your glory above the heavens.
Out of the mouth of babies and infants you have established strength,
Silencing your enemies and all who oppose you.
- Psalm 8:1,2

Lord, as we think of little Eli and his brief life here on earth, we see the awesome truth of this psalm on display. This precious baby, who was as weak and vulnerable and helpless as a baby can be, displayed the greatness of your power in ways that leave us amazed, humbled, and awed at the wonder of your grace. We think of . . .

The thousands of Christians all over the world who became united in prayer for Eli, Josh and Courtney.
The sanctifying work you have done at an accelerated rate in the lives of Josh and Courtney. Here is a couple who come from solid Christian homes and already had a close walk with you and with one another. Yet we have seen their genuineness of their faith proven and strengthened through this trial you have ordained for them.
We have been blessed by the comfort and encouragement that you have provided through the body of Christ – specifically the congregation here at Grace Baptist Church.
We have witnessed the care and capabilities of the medical team who attended to Eli’s needs before/during/after his birth. At the same time we have witnessed the limitations of modern medicine. Our times are in your hands. Christ Jesus alone has abolished death and has brought life and immortality to light through the gospel.

We thank you, Lord, that this is not the end of Eli’s story. "For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep." O Lord, we look forward to that grand reunion, when we will be “caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.” O Lord, may we "encourage one another with these words.” May we also be reminded that our own lives our a vapor. – that only one life will soon be past; only what’s done for Christ will last. Therefore, help us Lord to "be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord [our] labor is never in vain" (1 Cor. 15:58).

The Original Hooker

May 10, 2016 Matthew Fletcher

Most people know that "hooker" is a slang term for a prostitute or someone who exchanges sex for money. What most people don't know, however, is how the term originated. Admittedly, I was one such person. But I happened to stumble across this tidbit of information last night while reading A. Lincoln: A Biography, by Ronald C. White, Jr.

In January of 1863, Union General Ambrose Burnside was removed as commander of the Army of the Potomac, after serving in the role for just two months. President Lincoln decided to appoint Joseph "Fighing Joe" Hooker as Burnside's replacement. Hooker had been one of Burnside's two senior officers and often criticized Burnside behind his back. Despite Hooker's "loose lips," Lincoln appointed him as the new commander because of his proven courage, his loyalty to the Union, and his popularity among the troops.

Lincoln summoned Hooker to the White House and told him,

I think it best for you to know that there are some things in regard to which, I am not quite satisfied with you.... I think that during Gen. Burnside's command of the Army, you have taken counsel of your ambition, and thwarted him as much as you could, in which you did a great wrong to the country, and to a most meritorious and honorable brother officer.... Of course it was not for this but in spite of it, that I have given you the command.

Lincoln later recorded all this in Hooker's letter of appointment, which also included words of affirmation and admonition, mingled with humor. Months later, Hooker mentioned the letter to a reporter, saying, "That is just a letter as a father might write to a son. It is a beautiful letter, and although I think he was harder on me than I deserved, I will say I love the man who wrote it."

When Hooker took command of the Army of the Potomac, the troops were already demoralized due to poor health. Hundreds of soldiers were dying for lack of proper medical care in their winter quarters. Furthermore, the majority of them opposed Lincoln's Emancipation Proclamation, which was published the same month that Hooker assumed his role as commander. Biographer White notes, "Desertions numbered two hundred per day." But then White immediately adds,

Ill will turned to good will, however, as Hooker initiated changes. New hospitals were built and older ones revamped. Improved rations, especially vegetables, suddenly appeared. Hooker stated, "My men shall be fed before I am fed, and before any of my officers are fed."

Hooker also instituted badges of different colors that were worn with pride on the caps of the men in each corps. Moreover, he implemented "the orderly observance of the Sabbath," in accordance with the President's directive months earlier.

Without a doubt, Joseph Hooker had some fine qualities that earned the respect of his troops and improved their morale. But, as White points out,

Hooker was still not without his detractors. Women and whiskey have always followed soldiers, but Hooker's headquarters became a gathering place for female camp followers who acquired a name that stuck long after the Civil War--"hookers."

As I read that paragraph just before bed last night, I thought, "Ohhh ... so that's where the term hooker comes from!"

Now every time I hear that word, I'll associate it with "Fighting Joe" Hooker.

The reason I share this piece from American history because Thomas Hooker is long dead, but his name lives on -- not as a Civil War hero, but as a synonym for whore, harlot, or prostitute. Despite his courage, care for his troops, and contributions to the preservation of the Union, Joseph Hooker will be remembered for his loose lips and even more so for his loose morals.

How will people remember me when I'm gone? How will they remember you?

"A good name [earned by honorable behavior, godly wisdom, moral courage, and personal integrity] is more desirable than great riches..." (Prov. 22:1 AMP).

Battling Discontent

April 28, 2016 Matthew Fletcher

God's providence never ceases to amaze me, particularly when it comes to reading.

Yes, reading. Particularly when I'm reading Scripture or a book based on biblical truth.

I've been reading from a number of resources in preparation for a new sermon series in the fall. One book that I'm reading through (for the second time) is The Compelling Community, by Mark Dever and Jamie Dunlop. In a chapter titled "Protecting Community," they talk about addressing discontent in the church. To do so, they draw some helpful insights from Acts 6. (The main points plus any statements in quotations are direct quotes from the book.)

Threats to church unity deserve the attention of church leaders. In Acts 6, a complaint arose over the care of widows (or lack thereof). Nowadays, any number of issues can spark a spirit of discontent among God's people. "Unity is precious, but unity is also precarious. When unity is threatened, church leaders should take notice.
But ultimately it is the congregation's job to protect unity. In Acts 6, the apostles showed initiative in resolving the issue but also expected the congregation to do their part. "Leaders must lead, but protecting unity is ultimately the church's responsibility. After all, who does Paul urge in Ephesians 4:3 to be 'eager to maintain the unity of the Spirit in the bond of peace?' The congregation. Too often, Christians throw problems straight to church leaders for solution. As a leader, you won't serve your church well if you assist them in abdicating their responsibility. Instead you should lead the congregation to address its own unity problems."
Be reluctant to take sides. In Acts 6, the apostles were careful not to side with the Hebrews or the Hellenists. "So often, we have limited visibility into the root of complaints that people bring us." Rather than get involved in the minutiae of the issue, the apostles focused on the bigger issue, exhorting the congregation to care for one another.
Act in response to tangible, structural problems. "As church leaders, we often hear from unhappy people. Too often, we feel our job is to make everyone happy. But that is neither realistic nor biblical." The record of Acts 6 shows that, "rather than responding to a general sense of discontent or discomfort, the apostles were slow to act until they saw an issue that was structural and tangible."
Temper expectations for what church leaders can do. One word that is particularly striking in Acts 6 is the word "neglected." Despite their best efforts, the apostles were unable to provide sufficient care for everyone in the congregation. "Similarly, we must take care not to oversell our abilities as church leaders." We can only do so much in addressing problems that plague the church. As pastors & elders, "[we] can pray that God would ignite real change; [we] can teach the congregation of God's priorities in his inspired Word; and [we] can address structural issues as they appear. But the problems that most pain us in our congregations are problems of the heart - and only God can do that work."
Put your hope in what they Spirit can do through the congregation. Church leaders should pay attention to problems that threaten church unity. We should take care to address such issues from Scripture, while recognizing that it is ultimately the congregation as a whole that must preserve its unity. We should avoid taking sides, but seize opportunities to address concrete solutions as we can. "In doing so, we should have a realistic understanding of what church leaders can do, but unbridled optimism for what God's Spirit can do."

Amen! And we should most definitely praise the Lord when the truth of the gospel displays its power through the preservation of our unity. That's something worth fighting for -- in our family and in our church family. The psalmist said it best: "Behold, how good and pleasant it is when brothers dwell together in unity!" (Ps. 133:1).

Do All Dogs Go to Heaven?

April 21, 2016 Matthew Fletcher

In case you didn't notice, the title of this blog article was inspired by the 1989 animated musical, All Dogs Go to Heaven. But do they?

The passing of our pet beagle, Buster, brought to mind a similar question that was posed to theologian R. C. Sproul. I came across this question and Dr. Sproul's answer twenty years ago in his book, Now, That's a Good Question!, and I never forgot it. That's why it came to mind so readily when our family faced the heartache of losing our beloved pet. Here is the precise wording of the question, followed by Dr. Sproul's answer:

What happens to animals when they die? I know that some people get very attached to them.

I can't answer that question for sure, but I don't want you to think for a minute that it's a frivolous question. People do get very attached to their pets, particularly if the pet has been with them for a long time....

Within the Christian church there are different schools of thought on the issue. Some people believe that animals simply disintegrate; they pass into nothingness and are annihilated, which is based on the premise that animals don't have souls that can survive the grave. However, nowhere does Scripture explicitly state that animals do not have souls.

The Bible tells us that we have the image of God in a way that animals do not. Now is the "image of God" what differentiates between a soul and a nonsoul? Those who take a Greek view of the soul--that it is this substance that continues indestructibly forever--may want to restrict that to human beings. But again, there's nothing in Scripture I know of that would preclude the possibility of animals' continued existence.

The Bible does give us some reason to hope that departed animals will be restored. We read in the Bible that redemption is a cosmic matter. The whole creation is destined to be redeemed through the work of Christ (Rom. 8:21), and we see the images of what heaven will be like; beautiful passages of Scripture tell us about the lion and the lamb and other animals being at peace with one another. Whenever heaven is described, though it may be in highly imaginative language, it is a place where animals seem to be present. Whether there are animals newly created for the new heavens and the new earth, or they are the redeemed souls of our pets that have perished, we can't know for sure.

All of this is sheer speculation, but I would like to think that we will see our beloved pets again someday as they participate in the benefits of the redemption that Christ has achieved for the human race.

I would like to think the same thing too, Dr. Sproul.

And he who was seated on the throne said,

“Behold, I am making all things new.”

Also he said, “Write this down,

for these words are trustworthy and true.”

- Revelation 21:5 -

My Heart Is Deeper Than You'll Ever Know

April 19, 2016 Matthew Fletcher

The last 24 hours have been full of emotion for me, and for a few others as well. Yesterday morning I visited a couple who have been married for 59 years, and have been members of our church for more than 35 years. The wife has been suffering from cancer and, together with her husband, decided it was time to go on hospice. That same day, the same decision was made by another elderly couple in reference to the husband, who also has been suffering from cancer.

And to top it all off, my wife and I decided yesterday that today would be the day that we would lay our beloved beagle, Buster, to rest. He's been our family pet for 13 years. Our five children were between the ages of 3 and 11 when we brought Buster home as a young pup. Now my kids are all grown up.

As I thought about this sad turn of events over the course of the last day -- a husband and wife getting ready to part ways, a son saying goodbye to his dad, a family burying their beloved pet -- it hit me that each person goes through his or her private pain in his or her own way. The same could be said for the times of celebration. The book of Proverbs states the matter clearly:

Each heart knows its own bitterness,

and no one else can share its joy.

- Proverbs 14:10 -

I appreciate the way The Expositor's Bible devotes a lengthy treatment to this verse. But unless you or someone extremely close to you is in the throes of heartache at this present season, you probably won't bother to read the extended commentary below. Nevertheless, I'm posting select portions of it below, for those who can appreciate the language and tenor of these devotional insights:

WE know each other’s appearance, it is true, but there, for the most part, our mutual knowledge ceases. Some of us unveil nothing of ourselves to anyone; some of us unveil a little to all; some a good deal to a few; but none of us can unveil all even to the most intimate friend. It is possible to live on terms of complete confidence and even close intimacy with a person for many years, to become thoroughly acquainted with his habits, his turns of expression, his modes of thought, to be able to say with a certain infallibility what course he will take in such and such circumstances-and yet to find by some chance uplifting of a curtain in his life that he cherished feelings which you never even suspected, suffered pains of which you had seen no trace, and enjoyed pleasures which never came to any outward expression.

How true this is we realize at once if we turn inwards and review all the thoughts which chase each other through our brain, and all the emotions which throb in our heart for a single day, and then deduct those which are known to any human being, known or even suspected; the sum total we find is hardly affected at all. We are quite startled to discover how absolutely alone we live, how impossible it is for a stranger, or even for an intimate friend, to meddle with more than a fragment of our inner life. This is not because we have any wish to conceal, but rather because we are not able to reveal, our silent unseen selves: it is not because others would not like to know, but because they have not the instruments to investigate, that within us which we on our part arc quite helpless to express.

This is not because we have any wish to conceal, but rather because we are not able to reveal, our silent unseen selves.

The circumstances of a man’s life do not give us any clue to his sorrows; the rich have troubles which to the poor would seem incredible, and the poor have troubles which their poverty does not explain. There are little constitutional ailments, defects in the blood, slight deformities, unobserved disabilities, which fill the heart with a bitterness untold and unimaginable. There are crosses of the affections, disappointments of the ambitions; there are frets of the family, worries of business; there are the haunting furies of past indiscretions, the pitiless reminders of half-forgotten pledges. There are weary doubts and misgivings, suspicions and fears, which poison all inward peace, and take light out of the eye and elasticity out of the step. These things the heart knows, but no one else knows.

What adds to the pathos is that these sorrows are often covered with laughter as with a veil, and no one suspects that the end of all this apparently spontaneous mirth is to be heaviness. [Proverbs 14:13]

The bitterness which surges in our brother’s heart would probably be unintelligible to us if he revealed it; but he will not reveal it, he cannot. He will tell us some of his troubles, many of them, but the bitterness he must keep to himself.

How strange it seems! Here are men and women around us who are unfathomable; the heart is a kind of infinite; we skim the surface, we cannot sound the depths.

We are confined as it were to the superficial effects, the lights and shadows which cross the face, and the feelings which express themselves in the tones of the voice. We can guess a little of what lies underneath, but our guesses are as often wrong as right.

It has been very truly said, "Man is only partially understood, or pitied, or loved by man; but for the fullness of these things he must go to some far-off country." In proportion as we are conscious of being misunderstood, and of being quite unable to satisfy our longing for sympathy and comprehension at human fountains, we are impelled by a spiritual instinct to ask for God....

Have we not found a solution of the paradox? The human heart is isolated; it longs for sympathy, but cannot obtain it; it seems to depend for its happiness on being comprehended, but no fellow-creature can comprehend it; it knows its own bitterness, which no one else can know; it broods over its own joys, but no one can share them. Then it makes discovery of the truth that God can give it what it requires, that He fully understands, that He can enter into all these silent thoughts and unobserved emotions, that He can offer an unfailing sympathy and a faultless comprehension. In its need the lonely heart takes refuge in Him, and makes no murmur that His coming requires the searching, the chastisement, and the purging of sin.

No human being needs to be misunderstood or to suffer under the sense of misunderstanding. Let him turn at once to God. It is childish to murmur against our fellows, who only treat us as we treat them; they do not comprehend us, neither do we comprehend them; they do not give us, as we think, our due, neither do we give them theirs; but God comprehends both them and us, and He gives to them and to us accurately what is due.

No human being is compelled to bear his bitterness alone, for though he cannot tell it or explain to his fellows, he can tell it, and he need not explain it, to God. Is the bitterness an outcome of sin, as most of our bitterness is? Is it the bitterness of a wounded egotism, or of a remorseful conscience, or of spiritual despondency? Or is it the bitterness which springs from the cravings of an unsatisfied heart, the thirst for self-completeness, the longing for a perfect love? In either case God is perfectly able and willing to meet the need. He delights to turn His knowledge of our nature to the purpose of cleansing and transforming the sinful heart: "By His knowledge shall My righteous servant justify many," He says. He is ready, too, to shed abroad His own rich love in our hearts, leaving no room for the hankering desire, and creating the peace of a complete fulfillment.

Finally, no human being need be without a sharer of his joy: and that is a great consideration, for joy unshared quickly dies, and is from the beginning haunted by a vague sense of shadow that is falling upon it. In the heart of the Eternal dwells eternal joy. All loveliness, all sweetness, all goodness, all truth, are the objects of His happy contemplation; therefore every really joyful heart has an immediate sympathizer in God; and prayer is quite as much the means by which we share our gladness as the vehicle by which we convey our sorrows to the Divine heart.

Pastor vs. President

April 7, 2016 Matthew Fletcher

"Leading a family of faith is the hardest job in America. Some people might say being the president is hardest. But I think the president should try leading a local church for a while. He’ll probably be happy to get back to being the president after that. It’s a daunting task for anyone. It’s the highest calling and the most challenging opportunity." - Louie Giglio

http://www.outreachmagazine.com/interviews/16578-louie-giglio-passion-for-a-generation-part-1.html/2

How a Dead Evangelist Can Help Us With Daily Examination

January 13, 2016 Matthew Fletcher

For the last few weeks my spiritual life has been greatly enhanced by Tim Keller's book, Prayer: Experiencing Awe and Intimacy with God.

One feature I've appreciated about Keller's book is his emphasis on biblical, cross-focused meditation. His exposition of Psalm 1 in this regard is outstanding.

But that's not my primary emphasis for this post. Rather, I want to share how the right kind of cross-centered meditation can help us to examine ourselves, confess our sin, and experience God's forgiveness. The bulk of what appears below is a summation of chapter 13, which is titled "Free Forgiveness; Infinite Cost."

Exodus 34:6-7 says that God "maintains love to thousands, and forgives wickedness, rebellion and sin. Yet he does not leave the guilty unpunished." Based on the back-to-back statements in these verses, Keller rightly declares, "God is forgiving yet also is so holy that he cannot let injustice and wickedness go unpunished." How can God maintain both his holiness and love in forgiving sinners? The answer is the cross of Jesus Christ. "Because of the Cross, God can be both just toward sin and yet mercifully justifying to sinners."

This is an amazing truth! Pay attention closely now to what Keller writes:

It means that no son can now bring us into condemnation, because of Christ's atoning sacrifice. It also means that sin is so serious and grievous to God that Jesus had to die. We must recognize both of these aspects of God's grace or we will lapse into one or the other of two fatal errors. Either we will think forgiveness is easy for God to give, or we will doubt the reality and thoroughness of our pardon.

Both mistakes are spiritually deadly. To lose our grip on the costliness of forgiveness will result in a superficial, perfunctory confession that does not lead to any real change of heart. There will be no life-change. To lose our grip on the freeness of forgiveness, however, will lead to continued guilt, shame, and self-loathing. There will be no relief. Only when we see both the freeness and the cost of forgiveness will we get relief from the guilt as well as the liberation from the power of sin in our lives.

You'll have to read Keller's book to see how he expounds this principle in a compelling manner. But for the purpose of this article I want to show a quote he utilized by the 18th century evangelist George Whitefield:

God give me a deep humility,

a well-guided zeal,

a burning love

and a single eye,

and then let men or devils do their worst!

"Those four features," writes Keller, "make a good summary of the Christian life. Here is how we could turn the four features into a daily self-examination." (The following section is comprised of Keller's own words.)

Deep humility. Examination: Have I looked down on anyone? Have I been too stung by criticism? Have I felt snubbed and ignored? Consider the free grace of Jesus until I sense (a) decreasing disdain, since I am a sinner too, and (b) decreasing pain over criticism, since I should not value human approval over God's love. In light of his grace, I can let go of the need to keep up a good image--it is too great a burden and is now unnecessary. I reflect on free grace until I experience grateful, restful joy.

A well-guided zeal. Examination: Have I avoided other people or tasks that I know I should face? Have I been anxious and worried? Have I failed to be circumspect, or have I been rash and impulsive? Consider the free grace of Jesus until there is (a) no cowardly avoidance of hard things, since Jesus faced evil for me, and (b) no anxious or rash behavior, since Jesus' death proves that God cares and will watch over me. It takes pride to be anxious, and I recognize I am not wise enough to know how my life should go. I reflect on free grace until I experience calm thoughtfulness and strategic boldness.

A burning love. Examination: Have I spoken or thought unkindly of anyone? Am I justifying myself by caricaturing someone else in my mind? Have I been impatient and irritable? Have I been self-absorbed, indifferent, and inattentive to people? Consider the free grace of Jesus until there is (a) no coldness or unkindness, as I think of the sacrificial love of Christ for me, (b) no impatience, as I think of his patience with me, and (c) no indifference, as I think of how God is infinitely attentive to me. I reflect on free grace until I feel some warmth and affection.

A "single" eye. Examination: Am I doing what I do for God's glory and the good of others, or am I being driven by fears, need for approval, love of comfort and ease, need for control, hunger for acclaim and power, or the fear of other people? (Luke 12:4-5). Am I looking at anyone with envy? Am I giving in to even the first motions of sexual lust or gluttony? Am I spending my time on urgent things rather than important things because of these inordinate desires? Consider how the free grace of Jesus provides me with what I am looking for in these other things.

Keller then concludes, "Perhaps the most life-giving and crucial part of repentance is found in using the joy and benefits of the gospel to both convict and assure you at the same time."

I agree and can testify that my own time with the Lord has been greatly enhanced by Whitefield's quote as a platform for such thought-provoking questions. When we truly give ourselves to self-examination and heartfelt confession, then we experience more fully the wonder of God's forgiveness and the joy it brings.

Seven Ways to Glorify God

November 30, 2015 Matthew Fletcher

Yesterday I preached a sermon titled "Give God the Glory" based on Acts 12:20-24:

20 Now Herod was angry with the people of Tyre and Sidon, and they came to him with one accord, and having persuaded Blastus, the king's chamberlain, they asked for peace, because their country depended on the king's country for food. 21 On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. 22 And the people were shouting, “The voice of a god, and not of a man!” 23 Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last.
24 But the word of God increased and multiplied.

Herod learned the hard way that you can't fight God and win. You can't steal glory from God and get away with it. Those who want glory for themselves are at war against God, and will lose.

The Bible says, "Whether you eat or drink or whatever you do, do all to the glory of God" (1 Cor. 10:31). That is an all-encompassing command. It applies to every facet of our lives. Still, I find it helpful to look at specific ways in which Scripture tells us that we can give glory to God. The following list is not a comprehensive list, but it's a helpful start. What I did was look up, in a typical English translation, all the Scripture passages that use the expression "glorify" God or "give glory" to God. These texts gave us seven specific ways that we can be intentional about doing so.

1. Praise God when he gets you through a trial.

The Lord says in Psalm 50:15, "Call upon me in the day of trouble; I will deliver you, and you shall glorify me." If you pray, asking God to see you through a trial, then be sure to praise him when he does! Don't stay silent about it; tell others what great things God has done for you. That brings him glory!

2. Treasure the Word of God.

"And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed” (Acts 13:48). We show God how much we treasure his Word when we trust and obey him, when we act in faith on what we've heard. The psalmist declared, "You have exalted above all things your name and your word" (Ps. 138:2). Therefore, we exalt God when we embrace his Word.

3. Desire and celebrate the salvation of all peoples.

“All the nations you have made shall come and worship before you, O Lord, and shall glorify your name” (Psalm 86:9). God calls all nations and peoples to join in the holy joy that he offers. This leaves no room for racism or prejudice in our hearts. God loves and welcomes people of all ethnicities into his family. We glorify God when we do the same.

4. Pursue sexual purity.

“For you were bought with a price. So glorify God in your body” (1 Cor. 6:20). Though this verse could apply to a number of areas regarding the physical stewardship of our bodies, such as proper eating, exercise, sleep, etc., the surrounding context of that particular verse has to do with sexual purity. God has designed sex to take place in marriage between husband and wife. Anything outside of that, such as premarital sex or adultery, dishonors him by failing to reflect the beauty and purity of the gospel.

I want to camp out on this point for a couple of paragraphs because of the prevalence of pornography, especially among men. Pornography glorifies oneself rather than God. There is a close connection between pornography and pride. In his book, Finally Free, Fighting for Purity with the Power of Grace, Heath Lambert states, “Only arrogant men look at pornography” (p. 108).

Men look at pornography out of an arrogant desire to see women in a way that God does not allow. They show arrogant defiance to God's commands, rejecting the delight of sexual intimacy in marriage and deciding for themselves what they believe is better — looking at naked women in porn. They show arrogant disregard for God's call to selfless marital love. They show arrogant derision for the female actresses whom they should be seeking to respect as women who need to hear the good news of Jesus. They show arrogant disdain for their own children by hiding their sin and inviting the enemy into their home and their marriage. They show arrogant disrespect toward all those who would be scandalized if their sin were known. The root problem with men who look at porn is not neediness — it is arrogance.

- Finally Free, p. 110

While these are strong words, Lambert is careful to remind us in his book that every instance of lustful gawking is paid for by Jesus in his death for sinners, and that Jesus’ grace to rescue and change us is stronger than pornography’s power to control and destroy us. As we lay hold of God’s grace in our fight for sexual purity, we glorify Christ.

5. Give generously from a yielded heart.

Scripture encourages us to give to those in need, especially fellow Christians: “As a result of your ministry, they will give glory to God. For your generosity to them and to all believers will prove that you are obedient to the Good News of Christ” (2 Cor. 9:13 NLT). When we give generously to those in need, we reflect the love and kindness of God as revealed through the gospel. God gave his most precious gift – his one and only Son – to meet our greatest need: forgiveness. Giving generously and sacrificially to people in need is yet another way to give God glory.

6. Suffer graciously as a Christian.

“But if anyone suffers as a ‘Christian,’ he should not be ashamed but should glorify God in having that name” (1 Peter 4:16). Acts 11:26 says, "And in Antioch the disciples were first called Christians." It was meant to be a term of derision, but Jesus' followers wore it as a badge of honor. So should we, even if we have to suffer for it. When we patiently endure suffering as Christians, we show Jesus that he is worth it. That glorifies him.

7. Confess, rather than cover up, your sin.

Do you remember Joshua and the battle of Jericho in Joshua chapter 6? Do you remember a man named Achan and what he did during the battle? He stole some goods that were dedicated to God. Achan hid them in an attempt to cover up his sin. But God exposed Achan's sin. “Then Joshua said to Achan, ‘My son, give glory to the Lord, the God of Israel, by telling the truth. Make your confession and tell me what you have done. Don’t hide it from me” (Joshua 7:19). The Lord is the "God of truth" (Isa. 65:16), whereas the devil is the "father of lies" (John 8:44). Thus Scripture says, "Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy" (Prov. 28:13). Confession is good for the soul, but it also brings glory to God.

As I stated earlier, this list of seven ways to glorify God is not exhaustive, but it's a good place to start.

Christian Dialogue (on Terrorism, Immigration, etc.)

November 16, 2015 Matthew Fletcher

The terrorist attacks in Paris have heightened discussions on how to deal with ISIS, immigration, and other national security issues. These very subjects are already dominating the G20 Summit.

As you read various blogs, tweets, etc. on social media, you'll notice that widely divergent views exist even among conservative evangelical Christians. That's because the Bible does not give us black-and-white answers on national security issues, at least not explicitly as it does on other matters like abortion or same-sex marriage. The fact is, a number of biblical principles come into play, and they must all be given due consideration. The wise person will seek to formulate his or her views based on the whole counsel of Scripture (Acts 20:27).

With this in mind, I'd like to suggest three ways to promote and profit from Christian interaction on these issues:

1. Appreciate the value of dialogue.

The New Oxford American Dictionary defines dialogue as "a discussion between two or more people or groups, esp. one toward exploration of a particular subjects or resolution of a problem." Based on this definition, dialogue is a good thing - and we must not lose sight of that. Rightly done, dialogue increases understanding, strengthens relationships, and increases critical thinking and decision-making. On the other hand, "a fool takes no pleasure in understanding, but only in expressing his opinion" (Proverbs 18:2).

2. Ask questions.

The previous point concerns our attitude; this second point has to do with our actual approach. If we truly value dialogue, we will look for opportunities to ask questions rather than merely to spout off answers. I already hold my present perspective on an issue because of certain information I have or assumptions I've made. Since the goal of dialogue is to explore an issue more thoroughly to improve our understanding and/or to resolve a problem, then we are best served by seeing the issue(s) from another person's vantage point.

Dr. Russell Moore, President of the Ethics & Religious Liberty Commission, provides a good example of looking at an issue from two different sides in his recent blog article, "Should We Pray for the Defeat of ISIS, or Their Conversion?" Therein he writes, "we sometimes forget that we are called to be a people of both justice and justification, and that these two are not contradictory."

We have much to learn by listening. "Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent" (Proverbs 17:28). That is to say, even if we don't get where another person's coming from, we'll still appear perceptive and wise simply because we were willing to listen!

3. Communicate graciously.

Scripture calls us as believers in Christ to "walk in wisdom toward outsiders.... Let your speech always be seasoned with salt..." (Colossians 4:5a, 6a). If this is how Christians are to interact with nonChristians, how much more should we treat our fellow believers with courtesy and respect? "So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith" (Galatians 6:10). Specifically, we are called to "speak the truth in love" (Ephesians 4:15). Even after we ask questions, and it's time for us to share our thoughts on a given matter, we must make sure that we do so in a manner that is consistent with Scripture - not only in terms of our content (what we say) but in terms of our tone (how we say it).

Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.

- Ephesians 4:29

Let all that you do be done in love.

- 1 Corinthians 16:14

I saw two well-respected Christian brothers exemplify such a spirit earlier today in their conversation on the refugee crisis. Trevin Wax (Managing Editor of The Gospel Project) and Denny Burk (Professor of Biblical Studies at Boyce College and The Southern Baptist Theological Seminary) engaged in a helpful dialogue over Trevin's recent article in The Washington Post titled, "Should We Really Close the Border to Refugees? Here's Why Fear Drives Out Compassion." At the bottom of this post I've pasted a copy of their dialogue on Twitter. I would encourage you to read it.

Furthermore, in closing, I invite you to share any comments you might have on this whole subject of Christian dialogue. Why not take this opportunity to put these principles into practice?

What Christians Can Learn from Senator Cruz

October 29, 2015 Matthew Fletcher

After a long day of ministry, I was looking forward to kicking back and watching the GOP debate on CNBC. Given the liberal tendencies of the mainstream media, I was expecting the moderators to take somewhat of an adversarial stance toward the Republican candidates.

The moderators exceeded my expectations. Rather than focus on the critical issues facing our nation, they chose instead to incite conflict among the Republican candidates.

At first, their ploy seemed to be working. The GOP debaters threw a few jabs at one another. But then, at an opportune moment, Senator Ted Cruz pummeled the moderators with a series of verbal blows that sent them reeling.

The senator's rebukes were both justified and effective. The audience cheered. The moderators were were left shamed and defenseless. The candidates pulled together as a team and spoke to the issues facing our nation at this critical time. Even where they disagreed, they displayed unity as they championed the same essential values and principles that brought them together in the first place.

As I watched this play out on television, I saw this as a good lesson for the church. Too often trouble-makers are allowed to create division in the body of Christ. They sow discord among the brethren, thereby weakening the unity of the church and crippling its witness to the world. The Great Commission gets replaced with great conflict and confusion. This is a telltale sign that the enemy is at work.

What the church needs are Christians who take a Cruz-like stance against the trouble-makers who pit God's people against each other and undermine the unity and mission of the church. Indeed, this is precisely what the Lord tells us to do:

2 Timothy 2:23-24: “Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord’s servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful.”

2 Timothy 2:14: “Keep reminding them of these things. Warn them before God against quarreling about words. It is of no value and only ruins those who listen.”

Titus 3:10: “As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned.”

Proverbs 6:12-15: "A worthless person, a wicked man, goes about with crooked speech, winks with his eyes, signals with his feet, points with his finger, with perverted heart devises evil, continually sowing discord; therefore calamity will come upon him suddenly; in a moment he will be broken beyond healing."

The Bible tells us all these things "so that we may not be taken advantage of by Satan. For we are not ignorant of his schemes" (2 Cor. 2:11). Christians in general, and pastors in particular, are called by God to promote the unity of the church and to protect it from Satan’s greatest weapon – disunity. It's not an easy task, but with the Holy Spirit's help, we'll be up for the challenge.

Don't Just Congregate. Participate!

October 20, 2015 Matthew Fletcher

This past Sunday I woke up, poured myself a cup of coffee, and opened up my Bible to Psalm 107, which begins with this hearty exhortation:

Oh give thanks to the LORD, for he is good,
for his steadfast love endures forever!
Let the redeemed of the LORD say so,
whom he has redeemed from trouble....
- Psalm 107:1, 2

The psalmist then goes on to describe four accounts of people in distress whom God rescued:

Some were homeless, hungry and thirsty
Some were confined to prison or hard labor
Some were suffering as a result of their own sin
Some were on ships caught in a deadly storm

In each case God delivered them in a miraculous way, thereby demonstrating his steadfast love. Thus each account ends with this refrain:

Let them thank the LORD for his steadfast love,

for his wondrous works to the children of man!

(vv. 8, 15, 21, 31)

After the fourth and final refrain, those whom God has rescued are called on to express their thanks to the Lord publicly, when the whole worship community is gathered together:

Let them extol him in the congregation of the people,

and praise him in the assembly of the elders.

(v. 32)

According to this psalm, the primary way we express such thanks is through congregational giving and singing: "And let them offer sacrifices of thanksgiving and tell of his deeds in songs of joy!" (v. 22). The psalm closes with this appeal: "Whoever is wise, let him attend to these things; let them consider the steadfast love of the LORD" (v. 43).

As God's people, we should constantly be meditating on the many ways in which God has blessed us, and looking for ways to express our thanks, particularly through our singing and our giving in the public worship gatherings of the church. John Piper asserts,

... the realities of God and Christ, creation and salvation, heaven and hell are so great that when they are known truly and felt duly, they demand more than discussion and analysis and description; they demand poetry and song and music. Singing is the Christian's way of saying: God is so great that thinking will not suffice, there must be deep feeling; and talking will not suffice, there must be singing.

As church leaders (pastors and elders), we should structure the worship service in such a way that encourages congregational participation, especially when it comes to singing. In an article entitled "My Congregation Barely Sings; How Can I Help?", Mark Dever and Matt Merker offer several helpful suggestions, like:

Occasionally sing a cappella
Model enthusiastic singing
Look for a balance between new and old songs
Vary the way a song is sung
Use songs that represent a broad range of human experience and emotion

Probably the most helpful suggestion of all was to choose "congregational" rather than "performance" songs.

Here is a general (not absolute) principle: the more a song depends on the musical accompaniment and cannot be sung by a couple of children in the car on the way home, the more performance-oriented and less congregational it probably is. Congregational songs tend to have singable and memorable melodies. Just because a Christian artist has created something wonderful does not mean it is appropriate for the congregation. The melody may not be very melodic. It may be too high, too low, or wide of range. It may be too rhythmic, perhaps syncopated in a way that’s difficult for untrained singers. It may be too complex through bridges, tags, or multiple keys. Such music might sound wonderful with the recorded accompaniment. Maybe the praise band can perform it just fine. But the more a congregation needs the musicians up front to get through a song, the more you can expect them to mouth the words while watching the band do its thing.

What else can we do to promote better congregational singing? How can we promote better congregational participation in other aspects of the worship service? I'd love to hear your suggestions!

Shofar, So Good!

September 2, 2015 Matthew Fletcher

This morning I showed up early to Webster Christian School, to partake in our annual Senior Class Breakfast prior to the start of the first day of school. As I walked down the hall, I heard a strange sound, like a ram's horn.

My guess was on the mark! Our newest staff member, Benjamin Rogers, was playing a shofar throughout the building! When I asked him why, he was happy to tell me, and I was pleased to share his answer with the TruthWalk readership. Here's what Ben said:

The Shofar is a biblical instrument used for communication. God commanded Israel to sound it every year at Rosh HaShannah (the biblical new year! 9/13 of this year). There are 3 traditional calls that are sounded at this time: a call to attention (awakening), a cry for help, and a call to battle! As we sound it then it is a spiritual prayer that God would awaken our hearts and spirits to His presence, that we would humble ourselves and look to Him for our help, and then that He would prepare us to battle for His kingdom!
I thought this would be fitting as we begin our New Year as the school!

Amen, Ben. I agree! I love the uniqueness of our opening day at Webster Christian School.

Shofar, so good!

Spiritual Pride: Is It In You?

August 20, 2015 Matthew Fletcher

Is it in you? A "yes" answer is good if we're talking Gatorade, bad if we're talking spiritual pride. The great 18th century theologian Jonathan Edwards called spiritual pride "the main door by which the devil comes into the hearts of those who are zealous for the advancement of Christ."

That's a scary thought. What Christian would ever want to roll out a red carpet for Satan? Yet that is precisely what we do when we think too much of ourselves. Worse still, we're not even aware of it because of the nature of pride itself. Because we hold ourselves in high esteem, we're convinced that our view of ourselves is justifiable and more accurate than anyone else's assessment of us.

Jonathan Edwards was a deep thinker and spent much time in meditation on this issue. He knew the Bible well and taught it for the benefit of himself and others. Looking through the lens of Scripture, Edwards was able to distinguish the difference between proud people and humble people. Here is a basic summary of his conclusions:

A prideful person is a know-it-all who is more apt to instruct others than to ask questions. Such a person puts on the airs of a master. He is quick to bark orders but hates to be told what to do. He is not easily entreated. He is convinced that his way is always the best way. Whereas a humble person is sees himself as needing help from everyone, the proud person is convinced that everyone else needs his help.

A prideful person tends to talk about other people's sins. But a person who's humble is silent about the sins of others. Or, if he does discuss such sins, he does so out of necessity, with much grief and pity. The spiritually proud person is quick to find fault with others, but the humble person is so concerned about the prevalence of evil in his own heart, that he is not apt to be very busy with other hearts. He mourns over his own spiritual coldness and hopes that other people have more love and gratitude to God than he does.

A prideful person denounce the faults he sees in others in the harshest, most severe language. The way he speaks about other people or to them in a moment of anger or irritation can be downright shocking. It is utterly mean-spirited and full of contempt. In contrast, the humble Christian is so taken with his own sins and shortcomings, that he is quite patient in dealing with others. He treats them with the humility and gentleness of Christ, who, though infinitely above us, is ever kind and gracious toward us.

A prideful person acts in such a way so as to make himself the focus of others. If they show him deference or respect, he is glad to receive it. Indeed, he comes to expect it and is easily annoyed when others do not show him what he feels he deserves. A humble person, on the other hand, does not care to be the center of attention and to have others cater to him. His goal is not to make much of himself but to make much of Christ.

A prideful person takes great notice of opposition, insults and injury. He is quick to retaliate and give others what they have coming to them. But a humble person seeks to be like his Savior, who when he was reviled did not open his mouth but continued entrusting himself to the One who judges righteously (1 Peter 2:23).

A proud person expect others to wait on him, while he himself neglects others. He has an entitlement mentality and shows little to no thanks for the kindnesses and favors that others show him. He is insensitive to the needs of those around him. In contrast, the humble person is quick to perceive the needs of others and readily serves them. His desire is to be like Christ, "who did not come to be served but to serve, and to give his life as a ransom for many" (Mark 10:45).
__________

The above article was adapted from a piece entitled "Spiritual Pride," which appeared in Revive, a publication of Life Action Ministries, Volume 46, Issue 2. The Revive article in turn was adapted from "Some Thoughts Concerning the Present Revival of Religion in New England" from The Works of Jonathan Edwards. Published by Banner of Truth Trust, Carlisle, Pennsylvania.

Modern-Day Barnabas

July 7, 2015 Matthew Fletcher

Our church has been going through the book of Acts for our Sunday morning sermon series. A week ago last Sunday we covered this closing section of chapter four:

32 Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. 33 And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35 and laid it at the apostles' feet, and it was distributed to each as any had need. 36 Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, 37 sold a field that belonged to him and brought the money and laid it at the apostles' feet.
- Acts 4:32-37

"Great power" + "Great grace" = A Great Church!

The unity and generosity of the church as a whole was modeled beautifully in a man called Barnabas. His real name was Joseph, but everyone called him Barnabas, which means "son of encouragement." Nobody remembers Barnabas by his real name, but only by his nickname, because he was such an encourager! And Barnabas expressed his encouragement through generosity. He sold a piece of land and laid the proceeds at the apostles' feet, thereby indicating his desire for this money to be used to meet the needs of others in the church.

Exactly one week after we studied this beautiful passage, we got wind of a modern-day Barnabas! Let me explain. One of our young men, Andrew, is in pilot training school at Moody Bible Institute for the purpose of becoming a missions aviator. He was raised on the mission field in Papua New Guinea, where his parents continue to serve as missionaries. Recently they had shared a prayer request that God would provide for their son's tuition needs. Pilot school is expensive - about $4,000 per month.

Well, this past Sunday, this precious couple shared the following news:

God miraculously provided for Andrew’s first tuition payment due July 1st ON THE DAY with a love gift from a dear friend to cover that bill entirely and the next month’s as well. We stand in awe!! We know as God has done this… He will continue to provide step by step until Andrew completes his missionary aviation training. God has promised and continues to prove his hundred-fold blessing upon our family as we have put him first, and He continues to meet each and every need.

As my wife and I had lunch with Andrew and his girlfriend the following day, he shared with me how this financial gift came about. A dear Christian lady who has been a long-time supporter ended up selling her house and gave thousands of dollars from the sale to meet Andrew's tuition need - on the very day that the first payment was due.

It's wonderful to read about Barnabas in the Bible. But it's even more exciting to see such generosity continue in the church of the Lord Jesus Christ to this very day. The Holy Spirit that moved the people of God to give generously to meet the needs of others then is the same Holy Spirit that moves in the hearts of God's people today. Praise God for each and every modern-day Barnabas!

Are you one of them? How might God use you to encourage his people and further the work of the gospel?

... remember the words of the Lord Jesus, how he himself said, "It is more blessed to give than to receive."
- Acts 20:35

"Gracious Aggression": The Apostolic Approach to Proclaiming the Gospel

June 17, 2015 Matthew Fletcher

Recently I preached a sermon on Acts 4:1-12. Here's the setting:

The Holy Spirit came at Pentecost, and his presence was unmistakable. Acts 2:43 says, “And awe came upon every soul, and many wonders and signs were being done through the apostles.” Chapter three provides a perfect illustration of this. Peter and John are headed to the temple to pray, where they encounter a lame man begging for alms. Peter and John have no money, so instead of giving the man alms, they give him legs! Word gets around, and before you know it, a crowd has gathered. Peter preaches essentially the same message he did at Pentecost. He points the people to Jesus, saying, “You killed him, but God raised him up, and he is the one who has healed this man. If you repent, God will blot out your sins, he will bless you with times of refreshing, and he will bring you into his eternal kingdom. – It was a great miracle and a great message, but it was met with great annoyance.

Here's the first part of the text -- Acts 4:1-7:

4 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3 And they arrested them and put them in custody until the next day, for it was already evening. 4 But many of those who had heard the word believed, and the number of the men came to about five thousand.5 On the next day their rulers and elders and scribes gathered together in Jerusalem,6 with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family. 7 And when they had set them in the midst, they inquired, “By what power or by what name did you do this?”

Can you imagine being in such an intimidating situation? After all, this was the same mob who had condemned Jesus to death just a few months earlier! How on earth would the disciples respond?

8 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9 if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead—by him this man is standing before you well. 11 This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

Peter's response is nothing short of astounding. Everything about his response is connected to the controlling influence of the Holy Spirit. Peter was filled with the Spirit, and his words flowed from the Spirit. Instead of backing down in this intimidating situation, Peter declared the gospel with great boldness. In R. Kent Hughes' commentary, he referred to this type of response as "gracious aggression." What a great term!

So much more could be said about this passage, and I've included a lot of it in my sermon. But here I simply want to share a four-point answer to the question, How can we respond with "gracious aggression" to those who oppose the gospel?

1. Expect opposition.

Jesus said, “Students are to be like their teacher. If they have treated me, the Master, this way, then how much more will they malign you!” (Matt. 10:25).

2. Be willing to suffer.

In his first epistle, Peter writes, “if you suffer for doing good and endure it patiently, God is pleased with you” (1 Pet. 2:20 NLT). Jesus said, “Blessed are you when others revile and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you” (Matt. 5:11-12).

3. Be filled with the Spirit.

Saturate yourself with the Word of God, and go to him in prayer, asking him to grant you boldness and clarity in presenting the gospel (see Eph. 6:19-20; Col. 4:5-6).

4. Share the gospel boldly.

Take advantage of every opportunity God gives you to speak up for Jesus, believing that the Holy Spirit will give you the words and the wisdom necessary to be a faithful witness for him.

Of course the bottom line is, do you care enough to witness to the lost?

The Insidious Evil of Gossip

June 9, 2015 Matthew Fletcher

Insidious. Folks see that word, and the first thing they think of is the popular horror flick that's been around a few years. In fact, the third installment is now in theaters (not that I'm recommending you go see it!).

Insidious. Interesting word. It's an adjective that means "proceeding in a gradual, subtle way, but with harmful effects."

What comes to my mind when I think of that word is not a horror film, but hurtful speech - namely gossip. In his book, Respectable Sins: Confronting the Sins We Tolerate, Jerry Bridges defines gossip as "the spreading influence of unfavorable information about someone else, even if that information is true."

Gossip is the spreading of unfavorable information

about someone else, even if that information is true.

A main motive behind gossip is to make ourselves look good by making another person look bad. We can even mask gossip by passing along the information as a "prayer request."

Bridges points out, "Closely related to the sin of gossip is the sin of slander. Slander is making a false statement or misrepresentation about another person that defames or damages the person's reputation."

Slander is making a false statement

or misrepresentation about another person

that defames or damages the person's reputation.

Political campaigns are notorious for slandering opponents by taking certain statements out of context or using sly innuendos. The same sort of thing happens in business in order to gain an advantage over the competition. Sometimes the competition is another business; often it is another colleague in the same corporation.

I wish I could say that this sort of back-stabbing, critical speech, negative talk, etc., occurs only "out there" in the secular world, but unfortunately it happens all too often in Christian circles. As Jerry Bridges notes, "In a Christian organization or a church, we can seek to gain an advantage over someone else by slandering that person." As one who has been in a local church and Christian School environment for most of my life, I have seen negative talk wreak more havoc than anything else in the body of Christ.

"How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell" (James 3:5-6). While some people are clearly malicious gossips and slanderers, others are simply busy-bodies who like to be "in the know" and pass on what they do know (or think they know). They think passing on information about someone else isn't that big of a deal, that it doesn't make all that much of a difference. But the following video clip from the movie Doubt illustrates otherwise.

Many professing Christians are guilty of murder, having assassinated the reputation of another person. Or at the very least they have called their character into question by innuendo. Read your Bible, and you will see that where Scripture talks about "grieving the Holy Spirit" (Eph. 4:30) and "stifling the Holy Spirit (1 Thess. 5:19), the surrounding context always has to do with sinful attitudes and speech. (To see other verses on the subject of gossip, click here.)

Yet these are the very sins that are allowed to go unchecked in the body of Christ and in our individual lives as believers.

Nevertheless, God says we are to have a "zero tolerance" policy when it comes to gossip, slander, and other sinful speech.

Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God....

- Ephesians 4:29, 30

To grieve "to make sorrowful." We have to remember that the Holy Spirit is a person, not just a power or influence. Would you want to hang out with someone who constantly makes you feel sad or sorrowful?

To quote Bridges again,

We not only sin in our speech about one another but we also sin when talking to one another. This sinful speech includes harsh words, sarcasm, insults, and ridicule. The common denominator of all these forms of negative speech is that they tend to put down, humiliate, or hurt the other person.

Yet Scripture says that we are to speak only those things that are "good for building up, as fits the occasion, that it may give grace to those who hear" (Eph. 4:29).

So what can we do to change course? How can we create a culture of encouragement without our sphere of influence?

1. Pray about it.

Confess your sins of speech to God. Tell the Holy Spirit how sorry you are for grieving him. Ask him to fill you with his empowering presence. Express your desire to please him, as David did in Psalm 19:14: "Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer."

2. Process your thoughts.

"Do you see a man who is hasty in his words? There is more hope for a a fool than for him" (Prov. 29:20). No wonder Scripture says, "Everyone must be quick to hear, slow to speak, and slow to anger" (James 1:19). Learn to think before you speak. Develop the habit of asking yourself three questions before passing on information about someone else?

Is it true? Don't answer that question too quickly. Are you sure you have your facts straight and aren't making assumptions? Are you embellishing the facts or putting your spin on things?
Is it kind? Just because something is true doesn't mean that it needs to be said. Is it truly helpful or constructive? Will it build others up? Will it administer God's grace to them in that moment?
Is it necessary? Is the person to whom you are speaking truly part of the problem or part of the solution? Why exactly are you about to share this information with them? Does it really need to be said?

3. Promote positive speech.

Do what you can to build a culture of encouragement. Negatively, this means refusing to listen to gossip, slander, and other forms of unnecessary, negative speech. Positively, this means looking for opportunities to encourage other people, offer sincere compliments, say kind things to them and about them to others.

Just as we have no idea of the damage that destructive speech can cause, so we also can scarcely imagine the difference that an encouraging word can make in the life of another person. I leave you with these words from William Barclay:

One of the highest duties is the duty of encouragement. It is easy to laugh at men's ideals. It is easy to pour water on their enthusiasm. It is easy to discourage others. But we have a Christian duty to encourage one another. Many a time a word of praise or thanks or appreciation or cheer has kept a man on his feet. Blessed is the one who speaks such a word.

Does God Still Speak Through Dreams and Visions? Part Two

June 2, 2015 Matthew Fletcher

Last week I posed the question, Does God still speak through dreams and visions? In part one, the three main views were presented. Here's a quick summary of those views:

The Closed Cessationist View: God no longer communicates through dreams and visions, now that the canon of Scripture is complete.
The Open Continuationist View: God still communicates today through dreams and visions, so long as such subjective impressions are evaluated in light of Scripture.
The Open Cessationist View: This position allows for the occurrence of dreams and visions as a means of divine guidance for today, while affirming the cessation of all the New Testament revelatory gifts, such as prophecy, tongues, and the interpretation of tongues.

Today for part two of this post, I would like to share why I think the open cessationist view seems to be the most tenable in light of Scripture. At the heart of the issue is what open cessationists teach regarding revelation and illumination, and how this understanding relates to visions and dreams.

Throughout history, God has been pleased on many occasions to reveal Himself through visions and dreams. Dreamers included the likes of Jacob (Gen. 28:12; 31:10-11), Joseph (Gen. 37:5-8), Solomon (1 Kings 3:5, 15), Daniel (Dan. 7:1, 15), and Mary’s husband Joseph (Matt. 1:20). Among those who received visions were Abraham (Gen. 15:1) and Old Testament prophets (1 Sam. 3:15; Isa. 1:1; Dan. 7:2, 13; Obadiah 1:1; Micah 1:1; et al.).

The presence or absence of visions in Israel became a gauge of the nation’s spiritual condition. When Israel was unfaithful, “her prophets [found] no vision from the LORD” (Lam. 2:9; cf. 1 Sam. 3:1). But the Lord promised through His prophet Joel that there was coming a day in which dreams and visions would be restored to God’s people. Specifically the Lord said, “I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28).

This revelatory phenomena occurred after Jesus’ ascension, on the Day of Pentecost, when the disciples “were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). Peter explained to the crowd what was happening: “But this is what was spoken by the prophet Joel: ‘And it shall come to pass in the last days, says God, That I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams’” (Acts 2:16-17).

Clearly, there is a connection between the events at Pentecost and Joel’s prophecy. But this connection does not constitute a complete fulfillment. Charles Feinberg notes,

In the first place, the customary formula for a fulfilled prophecy is entirely lacking in Acts 2:16. And even more telling is the fact that much of Joel’s prophecy, even as quoted in Acts 2:19-20, was not fulfilled at that time . . . . The best position to take is that Peter used Joel’s prophecy as an illustration of what was transpiring in his day and not as a fulfillment of this prediction. In short, Peter saw in the events of his day proof that God would yet completely bring to pass all that Joel prophesied. Joel’s prophecy, then was prefilled; it is yet (as the Old Testament passages on the outpouring of the Spirit show) to be fulfilled.[1]

The quotation from Joel is an example of the Law of Double Reference, by which a Bible prophecy has a partial fulfillment at one time and a complete fulfillment at a later time.[2] The work of the Spirit that commenced at Pentecost will culminate at the Second Advent and millennial reign of Christ. This suggests that the phenomena of dreams and visions continues today, though in a different sense and for a different purpose, now that the canon is closed (Rev. 22:18; cf. Heb. 2:3-4) and Scripture is sufficient (2 Tim. 3:16-17).

The ultimate revelation of God came through the incarnation of His Son Jesus Christ, who is the culmination of all divine revelation, for He is “the brightness of [God’s] glory and the express image of His person (Heb. 1:3). God used the miraculous gifts of the Holy Spirit to authenticate the message of those who heard Jesus (Heb. 2:3-4), namely, the apostles and their associates. Such gifts included healings as well as the revelatory word gifts such as prophecy, tongues and interpretation of tongues. Now that the canon is complete, “the signs of an apostle” (2 Cor. 12:12) are no longer needed, thus indicating that the revelatory gifts have ceased.

This is not to say, however, that God no longer reveals Himself through visions and dreams. This may seem like a contradictory statement, but not if it is understood in light of the Holy Spirit’s present work in the life of the believer. What is needed is not more revelation, but illumination.

The problem with the open continuationist view is that dreams and visions are seen as types of the New Testament gift of prophecy. Grudem “suggests that when God providentially brings a thought to the believer’s mind, that is the New Testament gift of prophecy in operation. Thus he has elevated mental impressions to the level of prophetic revelation.”[3] It does no good to change the preface of such “prophecies” from “Thus says the Lord ...” to “I think the Lord is putting on my mind that ...”[4] because the former is the language of the prophets. They truly did speak God’s inerrant, authoritative word. There was one divine, infallible level of prophecy. To suggest that a secondary level of prophecy that is human and fallible in nature is scripturally inconsistent, confusing, and potentially dangerous.

“There is, however, an opposite danger, although it may not be equal in magnitude,” writes Sinclair Ferguson. “It is possible for cessationists to reject genuine illumination precisely because it is (falsely in their view) presented in terms of the formula of revelation.”[5] This is the problem with the closed cessationist view. It does not allow for legitimate expressions of the illuminating work of the Holy Spirit, as attested by Scripture and also human experience.

God does not give any new revelation concerning Himself outside of Scripture. Everything that God wants us to know about Himself is revealed through His Word. But God does provide to the believer further revelation that accords with His Word, that sheds light on His Word, that helps the believer to rightly apply the Word to his life. This is illumination.

Though revelation and illumination are distinct phenomena and can be seen as such in Scripture (Psalm 119:18; 2 Tim. 2:7), it is also true that the same terminology (“revelation”) may be used of both. We see this in Paul’s letter to the Ephesians. In chapter three Paul refers to the special “revelation” that God gave “by the Spirit to His holy apostles and prophets” (vv. 3, 5). Yet in chapter one, Paul prays for believers in general “that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened . . .” (vv. 17-18a). The context indicates clearly that Paul is referring to the illuminating work of the Holy Spirit. “A categorical distinction exists between the lasting authority which attaches to apostolic revelation and the subjective ‘revelation’ or illumination which comes to all the people of God through the Spirit.”[6]

The latter work of the Spirit continues in this present hour and includes means of personal guidance to believers as they seek to apply God’s Word specifically to their own lives. Peter Masters reminds us, “The entire narrative of Paul’s journeys is the record of a ministry under the constant superintendency and direction of the Holy Spirit.”[7] The Macedonian call (Acts 16:9-10) is a marvelous example of this.

The psalmist prayed, “Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I lift up my soul” (Ps. 143:8). In committing his way to God, the believer should always seek for wisdom through channels that God has provided: prayer, Bible study, research, counselors, past experience, and personal reflection. Special guidance may be sought, but it may not be granted, for it is not promised. Yet if God in His marvelous providence chooses to provide further guidance through a vision or dream, then this is perfectly in accordance with Scripture and of glorious benefit to the believer.

Scripture Undermined

This would be the objection of the closed cessationist who is concerned that the “revelatory” nature of dreams and visions undermines the authority and sufficiency of Scripture. This objection can be addressed by reiterating the kind of revelation being given. It is that which is referred to by Paul in Ephesians 1:17, which is really the Spirit’s work of illumination. This in no way undermines the authority and sufficiency of Scripture. The Spirit’s illuminating work is never disengaged from Scripture but directs the believer in accordance to Scripture. For this very reason, emphasis was placed in the last section on the believer’s need to make use of the ordinary means God has provided for spiritual guidance (Bible study, prayer, counsel, etc.). MacArthur writes, “When knowledge of Scripture is at . . . an ebb, this is the worst possible time for believers to be seeking divine truth in dreams, visions, and subjective impressions.[8]

This is true. But is not a counter-caution also in order for the more “objective,” biblically knowledgeable believers? For them it is the best possible time - and probably their greatest need - to have the “balancing influence of a more vital ‘subjective’ relationship with the Lord in everyday life. And these people are also those who have the least likelihood of being led into error, for they already place great emphasis on solid grounding in the Word of God.”[9]

Distinction Unimportant

Why make a big deal over the prophecy debate? Practically speaking, does it really matter whether or not prophecy ceased at the close of the apostolic era and the completion of the New Testament canon? What difference does it make whether dreams and visions are connected to prophecy as opposed to some other analogous operation(s) of the Spirit for the purpose of illumination? Both continuationists and open cessationists believe that God still communicates through visions and dreams. Isn’t that all that really matters?

Not really, for at the heart of the issue is the sufficiency of Scripture. Teaching that dreams and visions are manifestations of the gift of prophecy inevitably leads to confusion over the nature of biblical prophecy. Grudem says, “Prophecy occurs when a revelation from God is reported in the prophet’s own (merely human) words.”[10] If this is the definition of prophecy, then what makes the prophecy of the Old Testament any more authoritative and infallible than prophetic utterances today? Or who is to say, then, that the canon of Scripture is actually closed? To avoid this dilemma, two definitions for prophecy are required, yet there is no substantial warrant for this in Scripture.

To recognize that dreams and visions, along with all other subjective impressions and their reportings, are not in any way associated with the gift of prophecy is the better way to go. By seeing them instead as an analogous work of the Spirit, believers can uphold the sufficiency of Scripture while affirming the ongoing, miraculous work of the Holy Spirit.

Admittedly, some lines that are drawn in theology may seem extremely fine. But that doesn’t mean that they are insignificant and should be erased. When it comes to His Word, God wants us to “cut it straight” (2 Tim. 2:15). At times doing so may be a painstaking exercise, but it is a necessary and profitable one.

Books

Feinberg, Charles L. The Minor Prophet. Chicago: Moody Press, 1990.

Ferguson, Sinclair. The Holy Spirit. Leicester, England: InterVarsity Press, 1996.

Grudem, Wayne A. Systematic Theology. Grand Rapids: Zondervan, 1994.

Keener, Craig S. Crucial Questions about the Holy Spirit. Grand Rapids: Baker Books, 1996.

MacArthur, John. Reckless Faith. Wheaton: Crossway Books, 1994.

Mallone, George. Those Controversial Spiritual Gifts. Downers Grove: InterVarsity Press, 1983.

Masters, Peter. Steps for Guidance in the Journey of Life. London: The Wakeman Trust, 2008.

Miller, John F. B. Convinced that God Has Called Us: Dreams, Visions, and the Perception of God’s Will in Luke-Acts. Leiden, The Netherlands: Koninklijke Brill NV, 2007.

Sproul, R. C. The Mystery of the Holy Spirit. Wheaton: Tyndale House Publishers, 1990.

Stott, John R. W. Baptism & Fullness: The Work of the Holy Spirit Today. Downers Grove: InterVarsity Press, 1975.

Articles

Poythress, Vern S. “Modern Gifts as Analogous to Apostolic Gifts: Affirming Extraordinary Works of the Spirit within Cessationist Theology.” The Journal of the Evangelical Theological Society 39/1 (1996) [online]. Accessed 7 June 2010. Available from http://www.frame-poythress.org/poythress_articles/1996Modern.htm.

White, R. Fowler. “Does God Speak Today Apart from the Bible?” The Coming Evangelical Crisis, ed. John H. Armstrong. Chicago: Moody Press, 1996. [online]. Accessed 7 June 2010. Available from http://www.the-highway.com/God_Speak.html.

[1] Charles L. Feinberg, The Minor Prophets (Chicago: Moody Press, 1990), 82.

[2] William MacDonald, Believer’s Bible Commentary (Nashville: Thomas Nelson Publishers, 1995), 1584.

[3] John MacArthur, Reckless Faith (Wheaton, IL: Crossway Books, 1994), 182.

[4] Grudem, Systematic Theology, 1056.

[5] Ferguson, The Holy Spirit, 232.

[6] Ibid., 230-231.

[7] Peter Masters, Steps for Guidance in the Journey of Life (London: The Wakeman Trust, 1995, 2008), 23.

[8] MacArthur, Reckless Faith, 181.

[9] Grudem, Systematic Theology, 1059.

[10] Ibid., 1057.