Sam Storms: As glorious and wonderful as is the physical birth of a new-born baby, it pales in comparison with the spiritual re-birth of a person and the new life in Jesus Christ that they receive by God’s mercy and grace. I don’t mean to downplay the beauty of physical birth. It is truly a miracle and puts on display God’s creativity and power. But the second birth, being born again, as the NT describes it, is greater still. Physical birth only gives us physical life. Being born again gives us eternal life as the children of God. So let’s look at ten things we all should know about what it means to be an adopted child of God. (1) Although we should be careful when we compare the goodness of God’s gifts, I believe that spiritual adoption is near the top of the list. This isn’t in the least to slight justification or forgiveness or the indwelling presence of
Stephen Wellum: The doctrine of penal substitution is under attack today — and that’s an understatement. From voices outside of evangelical theology to those within, the historic Reformation view of the cross is claimed to be a “modern” invention from the cultural West. Others criticize the doctrine as sanctioning violence, privileging divine retributive justice over God’s love, condoning a form of divine child abuse, reducing Scripture’s polychrome presentation of the cross to a lifeless monochrome, being too “legal” in orientation, and so on. All of these charges are not new. All of them have been argued since the end of the 16th century, and all of them are false. Yet such charges reflect the corrosive effects of false ideas on theology and a failure to account for how the Bible, on its own terms, interprets the cross. Given the limitations of this article, I cannot fully respond to these charges. Instead, I will briefly state four truths that unpack the
Stephen Altrogge: Interpreting the Bible literally can be a good thing. It probably means that you want to know exactly what God says and obey his words. It means you don’t want to play Bible roulette with which verses you obey. It means you’re willing to obey all the commands of the Bible, even the painful ones. It means you’re in less danger of drifting into the post-modernism, the Bible is Jello interpretations. But, interpreting the Bible literally can also get you into a lot of trouble. Harold Camping thought he was interpreting the Bible literally, which in turn led him to mispredict the end of the world…twice. Pinstripe wearing, silk handkerchief mopping, prosperity preaching pastors think they’re interpreting the Bible literally, which leads them to teach that God never wills illness. Heck, the hellfire, hate-throwing folks at Westboro Baptist Church probably think they are interpreting the Bible literally. Today there is a total solar eclipse. There are definitely some
Denny Burk: Evangelicals sometimes have ways of speaking and communicating that actually leave out crucial aspects of the gospel. Perhaps the following scenario will be familiar to you. A parent comes to me and says, “Pastor, my 8-year old child wants to meet with you about getting baptized.” We agree to meet, I sit down with the parent and with the child, and I say, “Johnny, why do you want to get baptized?” He replies, “Because I don’t want to go to hell.” I clarify, “Yes, but Johnny, getting baptized doesn’t save you. You have to accept Jesus into your heart in order to be saved.” Johnny askes, “How do I do that?” I reply, “All you have to do is ask Him to forgive you of your sins, and then ask Him to come into your heart.” And so we kneel and pray, and Johnny asks Jesus to forgive him of his sins and to come and live in his heart. We make arrangements for his baptism on the very next
David Qaoud There’s a newish gospel in town. Or at least some make it out to be. Have you heard of it? It’s called expressive individualism. What is Expressive Individualism? To be sure, expressive individualism has been around for a while. But it seems to be more popular today than ever before. Borrowing from the work of Charles Taylor, James K.A. Smith speaks about expressive individualism when he writes, “Emerging from the Romantic expressionism of the late eighteenth century, it is an understanding ‘that each one of us has his/her own way of realizing our humanity,’ and that we are called to live that out (‘express’ it) rather than conform to modes imposed by others (especially institutions).” To say it another way, expressive individualism believes that each and every single person has the right to feel, believe, and think about themselves however they so choose. But even more, after you discover yourself (if you like the phrase), you’re free to express yourself. In
David W. Jones: More than a century ago, speaking to the then-largest congregation in all Christendom, Charles Spurgeon said, “I believe that it is anti-Christian and unholy for any Christian to live with the object of accumulating wealth. You will say, ‘Are we not to strive all we can to get all the money we can?’ You may do so. I cannot doubt but what, in so doing, you may do service to the cause of God. But what I said was that to live with the object of accumulating wealth is anti-Christian.” Over the years, however, the message being preached in some of the largest churches in the world has changed—indeed, a new gospel is being taught to many congregations today. This message has been ascribed many name, such as the “name it and claim it” gospel, the “blab it and grab it” gospel, the “health and wealth” gospel, the “prosperity gospel,” and “positive confession theology.” No matter what name is used, the essence
Justin Dillehay: When I was a church teen in the 1990s, one of hottest new Christian bands was Third Day. The name seemed like a riff on the mainstream band Third Eye Blind, but we all know where it really came from. According to Paul’s gospel, Christ was “raised on the third day in accordance with the Scriptures.” This is “of first importance” (1 Cor. 15:3–5). We all know that Christ rose on the third day. But we probably aren’t as familiar with the latter half of Paul’s statement, namely, that Christ was “raised on the third day in accordance with the Scriptures” (1 Cor. 15:4). This wasn’t just something that happened in history; it was also prophesied in the Old Testament. Jesus himself says the same thing in Luke 24:46: “Thus it is written, that the Christ should suffer and on the third day rise from the dead.” Which raises the question, where? Where is it written that Christ would
Sam Storms: If you plan on being in Oklahoma City on Friday, April 18, I want to invite you to join us for our traditional “Good Friday” service at 6:30 p.m. in our auditorium. I would also encourage you to invite friends and family members who may not know Jesus and his saving love. This will be a wonderful time for them to hear a short and pointed presentation of the gospel. So, why do we speak of the Friday when Jesus was brutalized and crucified as good? It would almost seem as if there could hardly be a day that is worse! In one sense, you are correct. Jesus was unjustly tried, lied about, scourged, and sadistically crucified. But in a far more ultimate sense this was immeasurably good. It was good for two reasons. First, the crucifixion of Jesus, as horrible and unjust as it was, fulfilled God’s plan. Peter declared this in Acts 4:27-28 by reminding us that, in crucifying
Kevin DeYoung: There are many biblical ways to describe Christian salvation. Salvation can be understood ritually as a sacrifice, as the expiation of guilt through the death of Christ on the cross. Salvation can be understood commercially as redemption, as a payment made through the blood of Christ for the debt we owe because of sin. Salvation can be understood relationally as reconciliation, as the coming together of estranged parties by means of Christ’s at-one-ment. Salvation can be understood legally as justification, as the declaration that sins have been forgiven and that the sinner stands blameless before God because of the imputation of Christ’s righteousness. There is, of course, more that can be said about salvation. But each description above captures something important about the nature of Christ’s saving work. And each description holds together because the death of Christ is—not over and above these images, but inherent and essential to these images—a propitiation. Propitiation is used in the New Testament to describe the pacifying, placating, or appeasing of God’s wrath. The easiest
W. Robert Godfrey: Many Christians, churches, and organizations regularly use the word gospel to describe their convictions. Theological controversies have occurred and do occur over the meaning of the gospel and who preaches it faithfully. What does that familiar word gospel mean? The best way to answer that question is to turn to the Bible. In the Greek New Testament, the noun euangelion (“gospel”) appears just over seventy times. Since, in one sense, the whole New Testament is about the gospel, we might have expected the word to have been used more frequently. Even more surprisingly, its use varies greatly among the authors of the New Testament books. Paul uses the word more than three times as often as all the other authors combined. Most of the other uses are found in Matthew and Mark, with very few, if any, in Luke, John, Peter, and James. The word gospel most simply means “good news.” The word is not unique to the Christian message, but it was also used in the
Jared Wilson: 4 REASONS PASTORAL WORK IS DIFFERENT (AND WHAT YOU AND I SHOULD DO ABOUT IT) I’ve been a pastor and I’ve not been a pastor, and I have to tell you, pastors are special. There is nothing quite like pastoral work, and I’ve discovered it is sometimes difficult to communicate that effectively to congregations. If you’ve never been a pastor, you may even suspect all the anxious, recent talk about pastoral stress and burnout and the like is overblown. We’ve all heard the jokes about how pastors only work one day a week. There are also plenty of us who have served under or otherwise been led by manipulative, lazy, or even abusive pastors, giving us even more cause to raise an eyebrow about any posture toward ministers other than “keeping them honest.” There are certainly too many unqualified men in the pastoral ranks. But I’m convinced the vast majority of pastors are good and faithful men doing their imperfect
Costi W. Hinn: Prosperity is a hot topic in the church. Does God care if a pastor drives a nice car or lives in a nice home? Does God command that all who follow Him take a vow of poverty and starve their families in a protest of earthly comfort? Bible teachers sell millions of books and accumulate mass amounts of wealth, are they in the same league as other wealthy preachers? Some will have deep convictions about attaining any measure of wealth, while others will be content use their wealth to give back to their church. Some will use their wealth to fund a child’s college tuition, or even scholarship a seminary student. Others will invest their wealth with the goal of giving even more away in the future. Stewardship comes in all shapes and sizes but one thing doesn’t—God’s ability to weigh a man’s heart and motives. It is a man’s heart that God is most interested in
Jared Wilson: Like many others, I have been moved over the last several years to repeatedly reassert the biblical emphasis on Christ’s propitiating work on the cross in what is typically called the “penal substitution” view of the atonement—for instance, devoting an entire chapter to it as the “sharp edge of the atonement” in my book Gospel Deeps and another whole chapter defending it from recent critiques in a forthcoming book (2020) with Thomas Nelson. But penal substitution is of course not the whole of the atonement. The gospel is more multifaceted than that, and one of the least considered facets is Christ as our ransom. Psalm 49 establishes a dilemma of direst condition: Truly no man can ransom another, or give to God the price of his life, for the ransom of their life is costly and can never suffice . . . (49:7-8) The condition of man since the fall is one of bondage to sin and corruption from death. Having
Sam Storms: The Apostle Peter tells us that “the passions of the flesh” are waging “war against” our “souls” (1 Peter 2:11). Don’t underestimate the significance of this daily battle for our souls. So, how are we to fight? With what weapons do we wage this war? Peter says we do so “as (or because we are) sojourners and exiles” (v. 11a; see 1 Peter 1:1,17). His point is that we should draw strength to say No to fleshly passions because they belong to this world and we don’t! We are citizens of a heavenly kingdom that operates under the Lordship of Christ. The culture of heaven is governed by a different ethic, a different spirit, a different morality. So remind yourself often of where you belong. We belong to the Lord Jesus, not to this world, so take your cues from him, not it. John Piper put it best when he said that “we must cultivate the mindset of exiles.” This truth is designed
Justin Taylor: Spiritual adoption is a big deal for the practical theology of J. I. Packer. In Knowing God J. I. Packer writes: If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means that he does not understand Christianity very well at all. He says that if he were to focus the New Testament message in three words, he would choose adoption through propitiation. “I do not expect,” he writes, “ever to meet a richer or more pregnant summary of the gospel than that.” How would Packer summarize the whole of New Testament teaching? a revelation of the Fatherhood of the holy Creator. He summarizes the whole of New Testament religion as the knowledge of God as one’s holy Father.
Kevin DeYoung: The two churches in Revelation that have no positive qualities mentioned are the two churches that look the most outwardly impressive—Sardis and Laodicea. And the two churches with no negative qualities are the two that appear the most harassed and helpless—Smyrna and Philadelphia. The strongest churches have the most weaknesses, and the weakest churches have the most strengths. Or at least, in a way. As Christians we know that weakness is good. But then, the Bible isn’t always down on strength either. So which is it? Should we try to grow, to mature, and to fan into flame the gifts we’ve been given? Or should we boast in all our limitations and failures? If we’re honest, we all want to be strong—not all of us in the same areas, but all of us in some areas. We wish we were thinner and more attractive or beefed up and more muscular. We’d like to be smarter, more athletic, more
Andy Naselli: The Meaning of Justification 1. Justification is judicial, not experiential. Justification means to declare righteous, not to make righteous (in the sense of transforming one’s character to be righteous). It is a metaphor from the law court, where a judge pronounces someone as either guilty or not guilty. Paul contrasts condemning (pronouncing guilty) and justifying (pronouncing not guilty but righteous) in Romans 8:33–34: “Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn?” (cf. Rom. 5:18; 8:1). God “justifies the ungodly” (Rom. 4:5) in that he legally declares ungodly people to be innocent and righteous—not in that he transforms ungodly people into godly people.1 2. Justification includes forgiveness (Rom. 4:6–8). When God justifies believing sinners, he forgives those sinners’ “lawless deeds” and covers their sins and no longer will count their sins against them. 3. Justification includes imputation (Rom. 4:1–8; 5:15–19). Justification is a blessing because God imputes Christ’s righteousness to the believing
Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,and of instruction about washings,[a] the laying on of hands, the resurrection of the dead, and eternal judgment. — Hebrews 6:1-2 Jared Wilson: Doesn’t the author of Hebrews tell us to move on from elementary gospel truths (6:1-2)? This may seem like an odd question, but it is one I get occasionally whenever I stump hard for constantly returning to the centrality of Christ’s finished work for both the lost and the found. I remember several years ago a fairly prominent evangelical scholar citing this passage in his criticism of me on this very point. Just yesterday I was reminded again by a critic online of the alleged “graduation” from the gospel encouraged by Hebrews 6. And yet, the apostle Paul tells us in the opening verses of 1 Corinthians 15 that the gospel is of first importance.
Sam Storms: I recently returned to reading John Piper’s book, Reading the Bible Supernaturally, and was stunned yet again by a truth that has utterly transformed my life. That’s not an overstatement. I can’t think of another theological principle that has meant more to me than what you are about to read. I have often in my books tried to say the same thing, but it always seems to fall short of how John has expressed it. John begins by citing C. S. Lewis and his description of how he struggled with the incessant demand by God that all creation praise him. Lewis confessed that God sounded like “a vain woman who wants compliments.” Then came the discovery that changed Lewis’s life too: “But the most obvious fact about praise—whether of God or anything—strangely escaped me. I thought of it in terms of compliment, approval, or the giving of honor. I had never noticed that all enjoyment spontaneously overflows into praise.
Tim Chester: Did Jesus heal our diseases at the cross? When you read Isaiah’s great song about the servant of the LORD the answer seems pretty straight-forward: Surely he took up our pain and bore our suffering … the punishment that brought us peace was on him, and by his wounds we are healed. (Isaiah 53:4-5) Did Jesus heal our diseases at the cross? Yes. Our pain, our suffering, our wounds are all healed through the cross. The problem But there’s an obvious problem with this: our diseases are not all healed. Colin is claiming this promise for his cancer. ‘By his wounds we are healed,’ he says, ‘and therefore God will heal my cancer – I just need to believe.’ I admire his confidence. Or is it desperation? I’m not sure. I do know I’ve been a pastor too long to share his confidence. I’ve seen too many people who were convinced God had promised to heal them only for