Friday, January 31, 2014

Will We Recognize Each Other in Heaven? by Randy Alcorn

Friends / Will we recognize each other in Heaven?When asked if we would recognize friends in Heaven, George MacDonald responded, “Shall we be greater fools in Paradise than we are here?”

Yet many people wonder whether we’ll know each other in Heaven. What lies behind that question is Christoplatonism and the false assumption that in Heaven we’ll be disembodied spirits who lose our identities and memories. How does someone recognize a spirit?

However, these assumptions are unbiblical. Christ’s disciples recognized him countless times after his resurrection. They recognized him on the shore as he cooked breakfast for them (John 21:1-14). They recognized him when he appeared to a skeptical Thomas (John 20:24-29). They recognized him when he appeared to five hundred people at once (1 Corinthians 15:6).

But what about Mary at the garden tomb or the two men on the road to Emmaus? They didn’t recognize Jesus. Some people have argued from this that Jesus was unrecognizable. But a closer look shows otherwise.

Jesus said to Mary in the garden, “‘Woman . . . why are you crying? Who is it you are looking for?’ Thinking he was the gardener, she said, ‘Sir, if you have carried him away, tell me where you have put him, and I will get him’ ” (John 20:15).

Distressed, teary-eyed Mary, knowing Jesus was dead, and not making eye contact with a stranger, naturally assumed he was the gardener. But as soon as Jesus said her name, she recognized him: “She turned toward him and cried out in Aramaic, ‘Rabboni!’ (which means Teacher)” (John 20:16).

Some commentators emphasize that the disciples on the Emmaus road didn’t recognize Jesus. But notice what the text says: “As they talked and discussed these things with each other, Jesus himself came up and walked along with them; but they were kept from recognizing him” (Luke 24:15-16, emphasis added). God miraculously intervened to keep them from recognizing him. The implication is that apart from supernatural intervention, the men would have recognized Jesus, as they did later: “Then their eyes were opened and they recognized him, and he disappeared from their sight” (Luke 24:31).

Another indication that we’ll recognize people in Heaven is Christ’s transfiguration. Christ’s disciples recognized the bodies of Moses and Elijah, even though the disciples couldn’t have known what the two men looked like (Luke 9:29-33). This may suggest that personality will emanate through a person’s body, so we’ll instantly recognize people we know of but haven’t previously met. If we can recognize those we’ve never seen, how much more will we recognize our family and friends?
Scripture gives no indication of a memory wipe causing us not to recognize family and friends. Paul anticipated being with the Thessalonians in Heaven, and it never occurred to him he wouldn’t know them. In fact, if we wouldn’t know our loved ones, the “comfort” of an afterlife reunion, taught in 1 Thessalonians 4:14-18, would be no comfort at all. J. C. Ryle said of this passage, “There would be no point in these words of consolation if they did not imply the mutual recognition of saints. The hope with which he cheers wearied Christians is the hope of meeting their beloved friends again. . . . But in the moment that we who are saved shall meet our several friends in heaven, we shall at once know them, and they will at once know us.”

The continuity of our resurrection minds and bodies argues that we’ll have no trouble recognizing each other—in fact, we’ll have much less trouble. In Heaven we probably won’t fail to recognize an acquaintance in a crowd, or forget people’s names.

Missionary Amy Carmichael had strong convictions on this question:
Shall we know one another in Heaven? Shall we love and remember?
I do not think anyone need wonder about this or doubt for a single moment. We are never told we shall, because, I expect, it was not necessary to say anything about this which our own hearts tell us. We do not need words. For if we think for a minute, we know. Would you be yourself if you did not love and remember? . . . We are told that we shall be like our Lord Jesus. Surely this does not mean in holiness only, but in everything; and does not He know and love and remember? He would not be Himself if He did not, and we should not be ourselves if we did not.
Randy

Wednesday, January 29, 2014

New World Watch List



If you haven’t already seen, the 2014 World Watch List is out. With about twice as many Christian deaths due to persecution in 2013 as there were in 2014, watching where and how these violent trends grow is more important now than ever before. We ought to be well acquainted with the suffering of our brothers and sisters overseas so that we can better pray for and minister to them.

Sadly, North Korea’s prison camps and public executions earned it a number one spot for the 12th consecutive year. Syria, accounting for over 1,200 Christian deaths, continued it’s rapid climb from number 36 two years ago, coming in at number three in 2014. This is largely due to the ongoing civil war in which the almost half of the fighting rebels come from Islamic extremist backgrounds. Overall, it’s hard to ignore the impact that Islamic extremism has had on the persecution of Christians as it is the main source of persecution in 36 of the top 50 countries ranked, as well as the reason that Bangladesh and Central African Republic were both newly added to the list.

Take some time to familiarize yourself with the list. Remember the believers that live in these places and pray for them. Also, note that this is where the gospel is most needed… so pray for bold gospel proclamation resulting in the salvation of the persecutors.

Monday, January 27, 2014

Evolution Is Most Certainly a Matter of Belief—and so Is Christianity by Al Mohler

One of the most misleading headlines imaginable recently appeared over an opinion column published inUSA Today. Tom Krattenmaker, a member of the paper’s Board of Contributors, set out to argue that there is no essential conflict between evolution and religious belief because the two are dealing with completely separate modes of knowing. Evolution, he argued, is simply “settled science” that requires no belief. Religion, on the other hand, is a faith system that is based in a totally different way of knowing—a form of knowing that requires belief and faith.

The background to the column is the recent data released by the Pew Research Center indicating that vast millions of Americans still reject evolution. As the Pew research documents, the rejection of evolution has actually increased in certain cohorts of the population. Almost six of ten who identify as Republicans now reject evolution, but so do a third of Democrats. Among evangelical Christians, 64% indicate a rejection of evolution, especially as an explanation for human origins. Krattenmaker is among those who see this as a great national embarrassment—and as a crisis.

In response, Krattenmaker makes this statement:
In a time of great divides over religion and politics, it’s not surprising that we treat evolution the way we do political issues. But here’s the problem: As settled science, evolution is not a matter of opinion, or something one chooses to believe in or not, like a religious proposition. And by often framing the matter this way, we involved in the news media, Internet debates and everyday conversation do a disservice to science, religion and our prospects for having a scientifically literate country.
So belief in evolution is not something one simply chooses to believe or to disbelieve, “like a religious proposition.” Instead, it is “settled science” that simply compels intellectual assent.

The problems with this argument are legion. In the first place, there is no such thing as “settled science.” There is a state of scientific consensus at any given time, and science surely has its reigning orthodoxies. But to understand the enterprise of science is to know that science is never settled. The very nature of science is to test and retest hypotheses and to push toward new discoveries. No Nobel prizes are awarded for settled science. Instead, those prizes are awarded for discoveries and innovations. Many of those prizes, we should note, were awarded in past years for scientific innovations that were later rejected. Nothing in science is truly settled.

If science is to be settled, when would we declare it settled? In 1500? 1875? 1960? 2013? Mr. Krattenmaker’s own newspaper published several major news articles in just the past year trumpeting “new” discoveries that altered basic understandings of how evolution is supposed to have happened, including a major discovery that was claimed to change the way human development was traced, opening new questions about multiple lines of descent.

But the most significant problem with this argument is the outright assertion that science and religion represent two completely separate modes and bodies of knowledge. The Christian understanding of truth denies this explicitly. Truth is truth. There are not different kinds of truth that operate by different intellectual rules.

Every mode of thinking requires belief in basic presuppositions. Science, in this respect, is no different than theology. Those basic presuppositions are themselves unprovable, but they set the trajectory for every thought that follows. The dominant mode of scientific investigation within the academy is now based in purely naturalistic presuppositions. And to no surprise, the theories and structures of naturalistic science affirm naturalistic assumptions.

“Religion”—to use the word Krattenmaker prefers—also operates on the basis of presuppositions. And those presuppositions are no less determinative. These operate akin to what philosopher Alvin Plantinga calls “properly basic beliefs.”

In any event, both require “belief” in order to function intellectually; and both require something rightly defined as faith. That anyone would deny this about evolution is especially striking, given the infamous gaps in the theory and the lack of any possible experimental verification. One of the unproven and unprovable presuppositions of evolution is uniformitarianism, the belief that time and physical laws have always been constant. That is an unproven and unprovable assumption.  Nevertheless, it is an essential presupposition of evolutionary science. It is, we might well say, taken on faith by evolutionists.

Consider, in contrast, another section of Tom Krattenmaker’s article:
For starters, “belief” means something different in a religion conversation than it means when we’re talking about science. In the case of faith, it usually means accepting the moral and spiritual truth of something and giving it your trust and devotion. In talking about evolution, it is more precise to call it “scientifically valid” or “an accurate account of what we observe.” No leaps of faith or life-altering commitments required.
He really does believe that science and theology operate in completely different worlds. The late Harvard paleontologist Stephen Jay Gould believed the same, arguing for science and religion as “non-overlapping magisteria.” But, as both scientists and theologians protested, science and religion overlap all the time.

Krattenmaker argues, “A scientific concept backed by an overwhelming amount of supporting evidence, evolution describes a process by which species change over time. It hazards no speculations about the origins of that process.”

But this is not even remotely accurate. Evolutionary scientists constantly argue for naturalistic theories of the origin of matter, energy, life—and the entire cosmos. The argument that the existence and form of the cosmos is purely accidental and totally without external (divine) agency is indeed central to the dominantmodel of evolution.

On one point, however, Krattenmaker is certainly right: he argues that it is possible to believe in God and to affirm evolution. That is certainly true, and there is no shortage of theistic evolutionists who try to affirm both. But that affirmation requires a rejection of the dominant model of evolution in favor of some argument that God intervened or directed the process. The main problem with that proposal, from the scientific side, is that the theory of evolution as now taught in our major universities explicitly denies that possibility. Theistic evolutionists simply do not present the model of evolution that is supposedly “settled science.”

On the other hand, such a blending of theology and evolution also requires major theological alignments. There can be no doubt that evolution can be squared with belief in some deity, but not the God who revealed himself in the Bible, including the first chapters of Genesis. Krattenmaker asserts that “it is more than possible to accept the validity of evolution and believe in God’s role in creation at the same time.” Well, that is true with respect to some concept of God and some concept of creation and some version of evolution, but not the dominant theory of evolution and not the God who created the entire cosmos as the theater of his glory, and who created human beings as the distinct creature alone made in his image.

I am confident that Tom Krattenmaker fully intended to clarify the matter and to point to a way through the impasse. But his arguments do not clarify, they confuse. At the same time, his essay is one of the clearest catalysts for thinking about these issues to arrive in recent times in the major media. It represents an opportunity not to be missed.

Friday, January 24, 2014

Ravi Zacharias on Postmodern Architecture at Ohio State



wexnerFrom an address by Ravi Zacharias:
I remember lecturing at Ohio State University, one of the largest universities in this country. I was minutes away from beginning my lecture, and my host was driving me past a new building called the Wexner Center for the Performing Arts.
He said, “This is America’s first postmodern building.”
I was startled for a moment and I said, “What is a postmodern building?”
He said, “Well, the architect said that he designed this building with no design in mind. When the architect was asked, ‘Why?’ he said, ‘If life itself is capricious, why should our buildings have any design and any meaning?’ So he has pillars that have no purpose. He has stairways that go nowhere. He has a senseless building built and somebody has paid for it.”
I said, “So his argument was that if life has no purpose and design, why should the building have any design?”
He said, “That is correct.”
I said, “Did he do the same with the foundation?”
All of a sudden there was silence.
You see, you and I can fool with the infrastructure as much as we would like, but we dare not fool with the foundation because it will call our bluff in a hurry.

Wednesday, January 22, 2014

The Strength and Spirituality of Segmented Sleep by Wade Burleson



Our God is a wonderfully diverse Creator. If each snowflake looks different under the microscope, then one would expect each human being to have unique characteristics as well. It's one of the reasons one must always be careful with generalizations of human character or actions. Each of us is different and unique, a masterpiece of God's creation.

Yet, there are some common characteristics of all humans. We all breath, we all eat, we all sleep. Much of life's journey is walking a path of learning how to eat relax, eat well, and sleep well. Unfortunately, modern science seems to have ignored ancient data that indicates the best way to sleep at night is in segments, a process called segmented sleep.

Segmented sleep, described more fully, is a pattern of sleeping where two or more periods of sleep are punctuated by periods of wakefulness. Historian Roger Ekirch has written a fascinating book entitled At Days Close: Night in Times Past. Dr. Ekirch's seminal research into the matter shows how people for millennia slept in segmented patterns. Most humans went to bed a couple of hours after dusk (8:00 p.m.), slept for four hours (till midnight), then awoke for two to three hours where some of their most productive mental work took place. It was during this waking segment of the night that people would  pray, interpret dreams, meditate, and plan for the future. Then, people would go back to sleep around 2:00 or 3:00 am and sleep till sunrise.

In ancient literature the first period of sleeping before midnight was called "the first sleep" and the second period of sleeping after midnight was called "the second sleep."  This pattern of segmented sleep was universal. Dr. Ekirch writes:
"It's not just the number of references to segmented sleep (that is astonishing) - it is the way they refer to it, as if it was common knowledge."
There seems to be biblical evidence of segmented sleep among the peoples of the past:
"At midnight I arise to give you thanks for your righteous laws" (Psalm 119:62)
"About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them" (Acts 16:25).
"But Samson lay till midnight, and at midnight he arose and took hold of the doors of the gate of the city and the two posts, and pulled them up, bar and all, and put them on his shoulders and carried them to the top of the hill" (Judges 16:3).
"At midnight the man was startled and turned over, and behold, a woman lay at his feet!" (Ruth 3:8) 
"Stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning" (Mark 13:35).
Psychologist Greg Jacobs says that waking up during the night is part of "normal human physiology." A website called Slumber Wise says "the ideal time for study and contemplation" for the people of the past was between first sleep and second sleep. Chaucer tells of a character in the Canterbury Tales that goes to bed following her “firste sleep.” Interestingly, Slumber Wise also records that a doctor of the 1500's once explained why working class people conceived more children saying, "Working people typically have sex after their first sleep."

The modern idea that good sleep is always eight or more hours of uninterrupted sleep is a recent belief. Good sleep, according to Dr. Jacobs, is segmented sleep. The brain exhibits high levels of thepituitary hormone prolactin during any period of nighttime wakefulness. The lessening of anxiety, the feelings of peace, and the relaxed state of one's mind tend to make the waking time between sleeps the most creative time for many people.

Those of us accustomed to electrical light often wake up at night and find ourselves anxious, believing something is wrong with us because we can't sleep.  As a result, we do not get the benefit of segmented sleep because nobody told us this was healthy. In fact, the reverse was true. We've been told it was nothealthy to sleep in segments. Not so. It seems that waking up and spending an hour or two in mental exercises before going back to sleep might be the healthiest way to sleep. Of course, this pattern of sleeping would require an earlier bedtime than what most Americans currently have.

If, however, you can get to bed at an early hour (the evening news), and if you awake up after about four hours of sleep, don't get anxious. Science (and Scripture?) seem to indicate that the "between the sleep" time is a very important part of human sleep patterns. Use that time to think, pray and even meditate. Feel free to get up and move around and do something productive, or if it is more suitable, lay in bed and engage your mind and heart in thought and prayer.  There are numerous prayer journals from the 14th, 15th and 16th centuries that show God's people offered special prayers in the hours between sleeps.

I have a friend who practices segmented sleep. He tells me often that some of his most productive times are between sleeps during the night. Often he will Skype with friends from around the world during those one or two waking hours. Segmented sleep may not be for everyone, but if you are curious about it, I would highly recommend you read At Days Close: Night in Times Past.

Monday, January 20, 2014

Choose Your Color

 (I found this one page from "Daily Bread" devotions dated August 10, but no year.  It is old, but good.)

A college student decided one summer that he would earn money for his tuition by selling Bibles door-to-door.  He began at the home of the school president.  The president's wife came to to the door and explained politely that her family didn't need any more books.  As the student walked away, she saw him limping.  "Oh, I'm sorry," she exclaimed.  "I didn't know you were disabled."

When the student turned around, she realized she had offended him.  So she quickly added, "I didn't mean anything except admiration.  But doesn't your disability color your life?"  To which the student responded, " Yes it does.  But thank God, I can choose the color."

When Paul and Silas were imprisoned at Philippi and their backs were raw from beatings, they sand hymns (Acts 16:23-25).  They chose the bright color of praise instead of the dark colors of depression, bitterness, and despair.

No matter what affliction or crisis we may face, we too can decide how we will respond.  With the enablement of the Holy Spirit, we can refuse to paint our lives in the dull gray of grumbling and complaining.  Instead, our chosen color can be the azure blue of contentment because God's help is always available.

God chooses what we go through; we choose how we go through it.

Friday, January 17, 2014

God Will Fulfill His Purpose for You by Jonathan Parnell

“I cry out to God Most High, to God who fulfills his purpose for me.

This is the straightforward truth that David clings to in Psalm 57:2.

Here he states two basic facts: God has a purpose for him and God will fulfill that purpose. Both these truths combine to become that deep and wondrous theological concept we call “providence.” The word was much more common centuries ago than it is today, though its relevancy has never waned. Its meaning captures God’s relationship to the created world, namely, that he both preserves the order of all things and guides them toward his intended end.

Providence is the sovereignty of God made palpable. It’s the outworking of his power and authority for his children in space and time, which means, in the things we schedule, the air we breathe, the moments we move. Providence is observed, experienced, tasted. We may even say it’s the distinctively Christian term for reality.

Since God is sovereign, and this world is his, then every moment, in a sense, is a moment of providence. Wherever you find yourself right now has come by the process of events he ordained. 

Every past moment of your life has led to your now. The same will be true tonight, and tomorrow, and ten years in the future. Our experience of providence is our experience of the present, which we know has been wondrously woven together by God.

And because God is behind it all, we, as those united to Christ by faith, are assured of this: God’s providence neither gets it wrong nor lets us go, ever.

His Decree and Promise


First, we should immediately stop every instinct in us that wants to pass this off as cobweb orthodoxy. It is orthodoxy, and it’s beautifully ancient, but it’s more current than we ever expected. Providence is actually so contemporary that it anticipates how vastly different things often seem from our perspective. 

Rarely does it feel like every event in our lives is for our good. But providence, in its mysterious movements, flanks the arguments about how we may feel and compels our faith in the God who is doing “ten thousand times more” than we realize. This doing, whether seen or unseen, whether painful or pleasant, is resolutely and effectively targeting our eternal joy. We will be like Christ . . . with him . . . forever (1 Corinthians 15:49; Psalm 16:10–11).

God’s intended aim for his people, after all, is that we are conformed to the image of Jesus. This is his decree and promise, having chosen us for this before the foundation of the world and having promised usunto this that all things will work together (Romans 8:28–30).
God’s providence is his execution of that decree and promise, as Puritan John Flavel explains. In fact, nothing ever happens in the universe that is outside of fulfilling that decree and promise. Nothing. There isn’t a single incident, or tragedy, that will result in something other than the “true interest and good of the saints” (Mystery of Providence, 19).

God never gets it wrong. He doesn’t swing and miss. Every detail of our days comes through the blueprints of his meticulous care for us. And even when all hope seems lost, remember he is the one who “gives life to the dead and calls into existence the things that do not exist” (Romans 4:17) — and he will do that for you.

His Resolute Focus

Not only is God flawlessly at work for our good, but he doesn’t let loose until he’s finished. God’s providence never dries up or fizzles out. It is always in action to accomplish his intended aim. Everything he does is right, and it is all right until it’s done. Flavel writes,
[Providence] goes through with its designs, and accomplishes what it begins. No difficulty so clogs it, no cross accident falls in its way, but it carries its design through it. Its motions are irresistible and uncontrollable. (19)
“He does all that he pleases,” “no purpose of [his] can be thwarted,” and “none can stay his hand” (Psalm 115:3; Job 42:2; Daniel 4:35) — these words about God are assurances that he will complete what he began in us (Philippians 1:6). Nothing can separate us from his love for us in Christ (Romans 8:39), and nothing can distract the simplest of circumstances from hitting the target of our transformation. There’s no stalling with God. He doesn’t procrastinate. Even if we are innocently obtuse to his designs right now, God’s providence is blaring full-throttle toward our Christlikeness, and his glory.

Be revived, encouraged, comforted, God is fulfilling his purpose for you.

Wednesday, January 15, 2014

Unity Pack by Keith Craft



In 1752, a group of Methodist men, including John Wesley, signed a covenant that each man agreed to hang on the wall of his study. The six articles of this solemn agreement were as follows:
  1. That we will not listen or willingly inquire after ill concerning one another;
  2. That, if we do hear any ill of each other, we will not be forward to believe it;
  3. That as soon as possible we will communicate what we hear by speaking or writing to the person concerned;
  4. That until we have done this, we will not write or speak a syllable of it to any other person;
  5. That neither will we mention it, after we have done this, to any other person;
  6. That we will not make any exception to any of these rules unless we think ourselves absolutely obliged in conference.
My prayer is that God will help me live this way and that He will connect me to others that will seek to  live this way! I believe if we do, we will impact the world for God. I love the church. I want US to be everything that God is dreaming we can become.

The enemy of our soul, thrives on discord and disharmony. Disunity is his goal because he knows that he cannot do he cannot do one thing about God commanding a blessing where there is unity (Psalm 133). Being the “accuser of the brethren” is his specialty and his best recruits are “church people.” The devil delights in God’s children backbiting, gossiping, letting everybody know what they don’t agree with, and not understanding their power as sons and daughters of God.

I pray that God would help you to know the power of agreement and that you would make “solemn agreements” with other people of God to be Armor-bearers for God, His kingdom, His people and everything that concerns God.

Monday, January 13, 2014

How Critical is Community? Reflections on Hebrews 3:12-14 by Sam Storms



Dietrich Bonhoeffer declared:
“If somebody asks [a Christian], Where is your salvation, your righteousness? he can never point to himself. He points to the Word of God in Jesus Christ, which assures him of salvation and righteousness. He is as alert as possible to this Word. Because he daily hungers and thirsts for righteousness, he daily desires the redeeming Word . . .
But God has put this Word into the mouth of men in order that it may be communicated to other men. When one person is struck by the Word, he speaks it to others. God has willed that we should seek and find His living Word in the witness of a brother, in the mouth of a man. Therefore, the Christian needs another Christian who speaks God's Word to him. He needs him again and again when he becomes uncertain and discouraged, for by himself he cannot help himself without belying the truth. He needs his brother man as a bearer and proclaimer of the divine word of salvation. He needs his brother solely because of Jesus Christ. The Christ in his own heart is weaker than the Christ in the word of his brother; his own heart is uncertain; his brother's is sure” (Life Together, pp. 11–12).
The question we want to explore is this: How crucial is it to our salvation and endurance in the faith that we be committed to community and the encouragement and rebuke that come from other believers? To answer that question, look at Hebrews 3:12-14 –
“Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end” (Hebrews 3:12-14).
A couple of observations are in order.
First, we need to be energetically attentive to what is happening in our hearts. Sin is deceptive and powerful and the world, the flesh, and the Devil are conspiring to lead you into unbelief and ultimately into departing from the living God.
Second, John Piper explains: “Hebrews sees two possibilities for professing Christians: either they hold fast their first confidence to the end and show that they have really become sharers in the life of Christ, or they become hardened by the deceitfulness of sin and fall away from God with a heart of unbelief and show that they did not have a share in Christ.”
Third, and most important, is that the means God has ordained and provided by which we persevere is the consistent, faithful, loving exhortation and encouragement that comes to us from other Christian men and women (v. 13).
Again, Piper explains:
“It is written that the saints will persevere to the end and be saved. Those who have become sharers in Christ by the new birth will hold their first confidence to the end and be saved. But one of the evidences that you are among that number is that when God reveals in his holy Word the means by which you will persevere, you take him very seriously, you thank him, and you pursue those means. This text makes it very clear that the means by which God intends to guard us for salvation (1 Peter 1:5) is Christian community. Eternal security is a community project. Not just prayer, not just worship, not just the sacraments, not just Bible reading, but daily exhortation from other believers is God's appointed means to enable you to hold your first confidence firm to the end.”
How and where is this done?
“Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:23-25).
Where should we “meet together”? Anywhere and everywhere! Here at Bridgeway Church this would include our corporate assembly on Sunday mornings, in our community group gatherings during the week, and in our D-groups whenever possible. And let’s not leave out the coffee shop, around our kitchen tables, at the soccer field, etc.
The author of Hebrews refers to “the habit of some” in not meeting together on a consistent, regular basis. At no time in the history of the Christian Church have we seen this more in evidence than today. Energized and affirmed by the spirit of western individualism and consumerism, professing Christians feel increasingly “led” (often claiming that it is actually the Spirit who is behind it!) to neglect local church life, mock covenant membership, ignore small group dynamics, cast aside any notion of commitment, and pursue their own personal “spirituality” on the back porch, at Starbucks, somewhere between the seventh and tenth holes on the golf course, at a Thunder game, or sitting around a table playing cards.
So, how urgent and critical is it that we pursue a ministry of encouragement, accountability, rebuke, and love? Consider the following scenarios before you answer that question.
• The man who is excessively devoted to his career to the neglect of time and involvement with his wife and children . . .
• The woman who squanders her daytime with soap-operas, reality TV, and romance novels and whose resultant fantasy life undermines her commitment to her husband . . .
• The man whose growing addiction to pornography is distorting his view of women and destroying sexual intimacy with his wife . . .
• The woman whose infatuation with gossip is justified under the guise of “gathering-information-so-that-I-can-pray-for-them-more-specifically” . . .
• The man whose emotional insecurity and ego-driven desire for stature and respect have led him to rationalize low-grade embezzlement and income tax return fudging . . .
• The woman whose body-image obsession has led to dangerously unhealthy eating habits, exercise routines, and an excessively seductive style of dress . . .
• The man whose relationship with his personal administrative assistant is perilously close to adulterous, being justified in his mind by the sexual and emotional neglect of his wife . . .
• The woman whose spending habits have spiraled out of control and driven her family into debt, symptomatic of an idolatrous dependence on things to the exclusion of a singular love for God . .
• The man who, as he passes through middle age, feels increasingly bored with life and finds the excuse “You only go around once in life so grab for all the gusto you can” more and more reasonable with each passing day . . .
• The woman (or the man) whose anguish over a rebellious child, an unbelieving and emotionally distant spouse, a terminal diagnosis of cancer, or the mounting financial pressures of life, leads to increasing bitterness toward God and doubts about whether faithfully following him is really worth it . . .
These are only a few of the countless reasons why people are vulnerable to that “evil, unbelieving heart” that threatens to lead them “to fall away from the living God” (Heb. 3:12b). The potential for being “hardened by the deceitfulness of sin” (Heb. 3:13b) is so real and relentless that we must “exhort one another every day” (Heb. 3:13a) and aim “to stir up one another to love and good works” (Heb. 10:24), “not neglecting to meet together as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Heb. 10:25).

Friday, January 10, 2014

Do You Know the Holy Spirit is a Person? by Justin Taylor



One potential argument that the Holy Spirit is a person is to look at the Greek words in John 14:26, 15:26, and 16:13-14. There we see that the antecedent of the masculine ἐκεῖνος (a masculine word for “that person”) is πνεῦμα (a neuter word for “Spirit”). Hence, so the argument goes, the Spirit is a person. Unfortunately, that argument likely doesn’t stand up to scrutiny.

A more fruitful approach is first to ask a question almost no one asks: how do we know that the Father is a person? How about the Son?

The answer is that the Bible presents a person as a substance that can do personal and relational things (such as speaking, thinking, feeling, acting). Something that does these personal things in relationship—like God, angels, and human beings—is a person.

How does the Holy Spirit fare up under this criteria?

1. The Spirit teaches and reminds.
John 14:26, “the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.
1 Corinthians 2:13, “We impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

2. The Spirit speaks.

Acts 8:29, “the Spirit said to Philip, ‘Go over and join this chariot.’
Acts 13:2, “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’”

3. The Spirit makes decisions.
Acts 15:28, “it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements.”

3. The Spirit can be grieved.
Ephesians 4:30, “do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

4. The Spirit can be outraged.
Hebrews 10:29, “How much worse punishment, do you think, will be deserved by the one who has . . .outraged the Spirit of grace?”

5. The Spirit can be lied to.

Acts 5:3, 4, “why has Satan filled your heart to lie to the Holy Spirit? . . . You have not lied to men but to God‘”

6. The Spirit can forbid or prevent human speech and plans.
Acts 16:6-7, “they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spiritto speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.”

7. The Spirit searches everything and comprehends God’s thoughts.
1 Corinthians 2:10-11, “the Spirit searches everything, even the depths of God. . . . no one comprehends the thoughts of God except the Spirit of God.”

8. The Spirit apportions spiritual gifts.
1 Corinthians 12:11, “the same Spirit . . . apportions [spiritual gifts] to each one individually as he wills.”

9. The Spirit helps us, intercedes for us, and has a mind.
Romans 8:26-27, “the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.”

10. The Spirit bears witness to believers about their adoption
Romans 8:16, “The Spirit himself bears witness with our spirit that we are children of God.”

11. The Spirit bears witness to Christ.
“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.

12. The Spirit glorifies Christ, takes what is Christ, and declares it to believers.
John 16:14, “He will glorify me, for he will take what is mine and declare it to you.”

Wednesday, January 8, 2014

What is Your Focus? by Jay Adams



The question is worth asking because, in time, it may make all the difference in your life.
Perhaps you don’t have much of a focus—that’s equally as harmful to you as having a wrong one. Listen to what God says:
Wisdom is the focus of the perceptive; But a fool’s eyes turn to the ends of the earth –Prov. 17:24 (HCSB)
What do the words in the second line mean?

There is no focus in your life if you are looking first at one thing then at another—never able to settle on any one thing above others. There are lots of people like that today: whether it is in determining what sort of work God has suited them for, what their goals for life are, etc. They are at sixes and sevens.

Focus—that’s the key to success, the Proverb suggests.

So, how about it? What is the focus of your life? First, it ought to be upon God and how you can please Him.  This focus develops as you contemplate His goodness to you.  But that larger focus must then be narrowed to what ways you may specifically honor Him the most. Of these, perhaps you will discover one or two matters (probably related to one another) that will be your major, fulltime focus.
So, what do you focus upon? Think hard. If here is nothing—you have the sort of life that briefly focuses everywhere and really focuses nowhere. And that’s the kind of life that God—in this Proverb—deplores!

Monday, January 6, 2014

Disciples are made by Robby Gallaty


(Ronny is speaking prior to this paragraph about Amazon's invention of immediate delivery of their products.  With that understanding....)

The contraption looks like something out of a Star Trek episode, but the concept is nothing new. It does, however, express physically the impatience of industrialized societies. “Wait” is a four-letter word that wreaks havoc on our day. Everything—and I do mean “everything”—revolves around immediacy.

Whether you want a burger and fries or a frozen dinner, you can have it your way in roughly five minutes. Urgency is not limited to food either. For example, banking transactions—deposits, withdrawals, check cashing, and bill paying (yes, even your mortgage)—can happen from the comfort of your vehicle or in front of your computer. You don’t even have to change out of your pajamas. Additionally, DVRs have revolutionized how we watch TV at night by eliminating time wasted with commercials. Each year, cell phones must be replaced with every newfangled model to access faster download speeds and lightning fast processing speeds. Our Amazon accounts are linked with Prime, iTunes has our credit card info on file for immediate downloads, and Netflix has TV shows and movies ready for us anywhere in the world.

The “have-it-now” mentality has spread like a virus, making a host of everyone in the industrialized world. This not only has infected secular aspects of life, but also spiritual aspects. The McChristian, mass-production mindset is the adversary of discipleship and spiritual growth. Why? You can’t microwave disciples. “Discipleship” is a Crock Pot recipe that is often forced into a microwave.

If we implement a “have-it-now” disciple-making model, we are doomed for failure and subsequent disappointment. Discipleship takes time to be successful. You did not become an established man or woman in the Christian faith overnight; so why should you expect those whom you disciple to evolve otherwise?

Miles Stanford in his helpful little book, The Green Letters, wrote these words, “It seems that most believers have difficulty in realizing and facing up to the inexorable fact that God does not hurry in His development of our Christian life.” Later in his book, Stanford underscored the importance of patience: “A student asked the president of his school whether he could not take a shorter course than the one prescribed. ‘Oh yes,’ replied the President, ‘but then it depends on what you want to be. When God wants to make an oak, He takes a hundred years, but when he wants to make a squash, He takes six months.’”

Why does squash-like growth entice us? It’s instant gratification. The results are immediate. The wait is short; the payoff is quick. However, God is never in a rush to do anything. In fact, the only time we see him in a hurry is in Luke 15. When the prodigal son comes to his senses, the father (i.e., God) runs—something men avoided at all costs—to embrace his repentant son.

Other than that, you will be hard-pressed to identify a time when God is in a rush. It took thirteen years before Joseph was elevated to the right hand of the Pharaoh. If he had been released from prison when the cupbearer had promised, it is probable that he would have been sold to another Egyptian or traveling traders. Without knowing the back-story of Joseph’s life, one would question the wisdom of God. But God had to press him, mold him, and shape him for thirteen years before he was courageous and accepted enough to stand before the reigning Pharaoh.

God’s timing is best. There are certain lessons like patience, perseverance, and endurance that can only be learned through waiting upon the Lord. Life is much like a puzzle: we all have a handful of pieces, but someone took the box with the picture on the cover. We are left wondering how each piece fits with another. After an extended period of time—sometimes years—we pick up more pieces to the puzzle of life. Parts that once were disconnected start to fit into place. It is at this point that the image begins to take shape. As time goes on, we look back and realize that no pieces were wasted. Everything God gives us fits into the picture of our life.

God uses every pressure, circumstance, and situation to shape and mold you into the man or woman he desires you to be. His choice weapon is pain. Pain reveals an area that needs to be addressed. It is in the crucible of adversity that character is forged.

• Noah endured mocking and humiliation for one-hundred-and-twenty-years while he constructed the Ark.
• Abraham waited for thirty years before God came through on his covenantal promise.
• Moses wandered in the wilderness for four decades waiting to enter the land that was promised.
• Jesus waited 30 years before he began his earthly ministry.

Could it be that one of the reasons we are not seeing more discipleship take place today is because we do not want to go through the pain and difficulties of discipleship? Could our desire to have the rewards of discipleship now be caustic to the maturity of the modern Church?

There are three tips that can help you stay on the narrow path of discipleship.

First, set a reasonable goal. Jesus invested three years with his disciples before he commissioned them to go to the nations. A forty-day study or a twelve-week class will not produce disciples. Invest at least twelve to eighteen months minimum in your discipleship group.

A few years ago, I was invited to join other leaders in a cabin at the base of Signal Mountain, Tennessee, on a cold Saturday morning to formulate a strategy to disciple the men of Chattanooga. The enthusiasm in the room was palpable, with each man expressing a desire to disciple other men. The moderator posed a question to the group, “What are we going to do now?” Without hesitation, one man shot his hand up and spoke before he was called on, “Let’s set a goal to find five hundred disciple-makers by the end of the year.” “Amens” were muttered throughout the room. Up to this point, I had remained quiet for a number of reasons: one, because I was the youngest in the room and, two, because I was the newest pastor in town. I sheepishly raised my hand. “Robby,” muttered the man in front, “you haven’t said much. What are your thoughts?” “I know I’m the new guy here,” I said, “but I think we may be starting with the wrong metric in mind. Instead of setting a goal to locate five hundred disciple-makers in our city, let’s run the magnet through the sand in order to discover who is a disciple-maker first. We may only locate five men who are investing their lives in the lives of others.” With that comment, I was invited to a smaller group of five men with the purpose of finalizing this disciple-making strategy. *

Second, start a discipleship group. Begin investing today in a small group of men, if you are a man, or women, if you are a woman. It’s difficult to take someone on a journey you’ve never been on, but it’s not impossible.

Steve Murrell, accidental missionary, disciple-maker, and author, shared his philosophy of discipleship over sushi in Nashville a few years ago. After reading his book WikiChurch in a day—I couldn’t put it down—I sent him a tweet asking if he visited the States often. This opened the door for a lunch meeting.

Steve shared that in 1984 he and his wife, Deborah, went to the Philippines for a one-month summer mission trip, which, he jokes, has been extended for thirty years. Victory Manila, the church he planted, has grown to fifteen satellite locations, with forty-eight preaching pastors ministering to almost sixty thousand people. Eight thousand discipleship groups meet in coffee shops, offices, dormitories, parks, homes, and on the steps outside the church on Sunday mornings and throughout the week.

When I inquired about his system for developing leaders to facilitate that many groups, Steve chuckled, “We have a training system for those interested in discipling others. However, it’s impossible to manage. The organic nature of group formation forces us to release control. We are sometimes forced to enlist newer Christians to disciple new believers. ‘How much of the New Testament have you read?’ is a question we ask. Some have responded, ‘I just finished the book of Matthew.’ ‘Good,’ one of their leaders says, ‘You can lead this man. He hasn’t read any of the Bible. You are a whole book ahead of him.’”

Many would balk at that response, but Steve highlights an important point. Maybe the reason we are not seeing discipleship take place in churches is because the leadership may be executing the ministry instead of empowering others to do the work of ministry (see Ephesians 4:11–13). Personally, I have a tendency to wait for believers to mature before allowing them to serve in ministry, but as Ephesians clearly states, ministry is the pathway to maturity, not vice versa. Empowering others to do the work of ministry requires trust, but it’s an essential exercise in equalizing the pendulum from the extremes of waiting too long and not waiting long enough.

Finally, remember to slow down. You are in a marathon not a sprint. Take deep breaths, conserve your energy, and plan for the future. Richard Foster said, “Our tendency is to overestimate what we can accomplish in one year, but underestimate what we can accomplish in ten years.” Discipleship takes time, so plan on dedicating as much as it might take.
What do you desire to be, an oak or a squash? How does your outcome influence your outlook?

*I opted out of the group three weeks into the process because one of the men leading the charge was unwilling to budge on his belief that discipleship took place in a one-on-one setting only, a structure he learned through Operation Timothy. It was easier to leave the group than to change his mind.

Copyright © 2013 Replicate Ministries Inc, All rights reserved. 

Our mailing address is: 
Replicate Ministries Inc
PO Box 91444
Chattanooga, TN 37412

Friday, January 3, 2014

The great preacher Martin Lloyd-Jones

I am reading a biography of Dr. Martin Lloyd-Jones who was born in Wales, educated to be a doctor and turned his back on it all to become a preacher.  He was Pastor of the great Westminster Chapel in London for 30 years.

He passed away in 1981.  You can read about his life and listen to many of his sermons through this web site  (www.mljtrust.org)

I ran across the 20 minute interview done with Dr. Lloyd-Jones that you would fine interesting.

Wednesday, January 1, 2014

An Old Prayer for a New Year



I asked God for strength that I might achieve.
I was made weak that I might learn humbly to obey.

I asked for health that I might do greater things.
I was given infirmity that I might do better things.

I asked for riches that I might be happy.
I was given poverty that I might be wise.

I asked for power that I might have the praise of men.
I was given weakness that I might feel the need of God.

I asked for all things that I might enjoy life.
I was given life that I might enjoy all things.

I got nothing that I asked for, but everything I hoped for.
Almost despite myself, my unspoken prayers were answered.

I am, among all men, most richly blessed.
An Unknown Civil War Veteran