Todd Linn's Blog, page 18

Right Doctrine,Wrong Faith

Today’s post continues a treatment of James 2:14-19 and focuses on James 2:19. For a study of the previous verses, see here.

Saving Faith is not Merely Intellectual 

Not only is saving faith not merely confessional, but it also is not merely intellectual.  James addresses those who may have their doctrine right, but again fail to live out that faith in the doing of good deeds.  Saving faith then, is not merely a cerebral or intellectual experience.  

Specifically James says, “You believe that there is on God.  You do well.  Even the demons believe—and tremble!”

A person can believe orthodox statements about the Christian faith and still be lost.  A person can accept truth claims about God and still be destined for hell.  

The statement: “You believe that there is one God” is an orthodox Christian statement.  There is but one God!  So James says, “You do well.”  But then he warns: “Even the demons believe (this)—and tremble!”  

Even demons believe true statements about God, but this does not mean that they are in a right relationship with God.  Saving faith is not merely intellectual.  We are not put into a position of favor with God simply by agreeing with true statements. 

True Christian faith, living faith, grips both the head and the heart.  Genuine faith is both cerebral and cardiological.  If faith is merely intellectual then it is faith that resides only in our heads.  If, however, we recognize the depth of our sin, and throw ourselves upon the mercy of our Lord and Savior Jesus Christ, and surrender to Him as Lord, then something has happened on the inside.  Something has happened in our hearts.  We are different.  We are changed.  We are saved.  And this saving faith leads to the doing of good deeds or works.

The great Puritan preacher and thinker Jonathan Edwards makes this point in a sermon preached on this verse. His sermon is entitled, “True Grace Distinguished From The Experience Of Devils.” 1  Isn’t that a great Puritan sermon title?!  Edwards makes the point that, just like demons, man can know the various attributes of God and yet remain lost.  Here are a few excerpts from the sermon:

The devils know God’s almighty power. They saw a great manifestation of it when they saw God lay the foundation of the earth…and were much affected with it. They have seen innumerable other great demonstrations of his power, as in the universal deluge, the destruction of Sodom, the wonders in Egypt, at the Red Sea, and in the wilderness, causing the sun to stand still in Joshua’s time, and many others…

So the devils have a great knowledge of the wisdom of God. They have had unspeakably more opportunity and occasion to observe it in the work of creation, and also in the works of providence, than any mortal man has ever had…

Devils and damned men know that God is eternal and unchangeable. And therefore they despair of there ever being an end to their misery. Therefore it is manifest, that merely persons having an affecting sense of some, or even of all God’s attributes, is no certain sign that they have the true grace of God in their hearts.

Jonathan edwards

This is precisely the warning James provides: one can believe true statements about God and still be lost.  Mere understanding of biblical truths is no guarantee of salvation.  It is no guarantee that the saving grace of God is operative in the heart.

Saving faith is not merely confessional and not merely intellectual.  But there is more:

Saving Faith is not Merely Emotional

Note the emotion indicated by the demons.  James describes them this way: “Even the demons believe—and tremble!”

They shudder, they bristle.  They move, they shake.  They feel.  One could say that when they are in the presence of God, they are very emotional.  A lost person can feel awe in the presence of God.

Emotions are part of our being.  We all “feel” certain ways in certain situations.  Emotions themselves are not problematic.  The problem is when we base the authenticity of our faith upon mere emotional experience.

It is dangerous to believe we are genuinely saved simply because we have (or don’t have) an emotional experience of some kind.  No one is saved merely because he or she feels a certain way.  The fact is there are many days when the true Christian does not necessarily feel very good or very spiritual.  Emotions come and go.

A lost person can feel the warmth of a church building.  A lost person can feel the care and concern of others.  A lost person can feel good when listening to congregational music.  He can feel excited, happy, and even good about his spiritual condition.

Saving faith then, is not merely confessional, not merely intellectual, and not merely emotional.

So what is a sign that the true grace of God is working in our hearts?  We are saved when we place our faith in Jesus Christ alone as Savior.  We believe that we are sinners who can do nothing to earn God’s favor.  We repent, turning from our sin and turning to Jesus Christ, looking to Christ alone for acceptance with God—Christ’s redemptive work on our behalf.  And this genuine faith and trust in Christ alone leads to a different way of living.  We are new creations and we live out our Christian faith through practical deeds and loving works.

Salvation is not “faith-plus-works,” nor is salvation found in “faith-minus-works,” but genuine living faith is a “faith that works.”  

What About You?

Does your faith in Christ involve both “head” and “heart?”  If not, or if you are unsure, read the brief appendix at the end of this book: “Becoming a Christian.”How can you use this passage to help someone come to faith in Christ?“Faith alone saves,” but “the faith that saves is never alone.”  Do you agree with this statement?  Explain and apply your answer.

**Excerpt from You’re Either Walking The Walk Or Just Running Your Mouth (Preaching Truth: 2020), pages 87-90, available on Amazon.

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3 Encouragements For This Weekend’s Preacher

I’ve written a few posts over at chucklawless.com in recent weeks; grateful to Chuck for his inviting me to provide a few “Thursdays With Todd” on his terrific site. This post is similar in format.

Martyn Lloyd-Jones, famous Welsh pastor of London’s Westminster Chapel for close to 30 years, referred to preaching as “the highest and the greatest and the most glorious calling to which anyone can ever be called.”1

And so it is! The preacher is called to proclaim a life-changing message that transforms all who will receive it. An especially difficult week of ministry, however, can rob preachers of the joy and wonder of their calling. With this in mind, here are three reminders to encourage you as you prepare for this weekend:

1) Remember You’re Bringing A Message, Not A Sermon

We use “message” and “sermon” interchangeably because they are nearly synonymous. I find it especially helpful, however, to remember I am not merely sharing information from the Bible (sermon), but I am an ambassador speaking God’s Word (message). Preaching isn’t simply getting at the meaning of a text and sharing it with others. It is standing as God’s appointed messenger and proclaiming His urgent, life-saving message.

Thinking this way transforms our sermon preparation and delivery. We find ourselves more engaged throughout the process, looking forward to the final moment when we stand before God’s people with a compelling message He has given from the text. There’s a greater sense of urgency driving us and a passion that fills us like Jeremiah’s “fire shut up in his bones” (Jeremiah 20:9).

2) Remember You’re Preaching Good News

Gospel preaching is not simply adding an evangelistic appeal to the end of a sermon, but demonstrating how the gospel addresses listeners in light of the text.2

Preaching the gospel liberates people from guilt and shame. Listeners are encouraged to hear that God accepts them based not on their performance, but on the basis of Christ’s righteousness. Preaching the gospel reminds Christians that they don’t have to earn God’s approval because, in Christ, they already have it. The gospel is a message that never grows old and is always good news!

3) Remember You’re To Leave The Results To God

We cannot overstate the familiar axiom that God has called us not to be “successful,” but to be “faithful.” We are called to proclaim His Word and to shepherd His people. When we do these things to best of our ability, we are faithfully discharging the duties of our ministry.

Whatever “results” may or may not be visible this Sunday, rest assured that God honors the preaching of His Word. Like the rain that falls from heaven and doesn’t return without watering the earth to make it bud, so your message from God will not return to Him void, but will accomplish whatever He desires (Isaiah 55:10-11).

Pastors: what would you add to encourage fellow preachers?

Christian Attitude Toward Satan

Today’s Theology Thursdays presentation concludes our teaching on Satanology (the study of Satan) by suggesting proper Christian thinking about Satan. These 12 “Attitudes” and Scriptural references are excerpted from Dr Daniel Akin’s terrific systematic theology notes; Christian Theology, Book 5.

Our Attitude Toward Satan from Todd Linn, PhD

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Reminders When Facing Persecution (Or, Did Christ Descend Into Hell?!)

Okay, it’s an odd title for a blog post, but it works for me. Today’s study of 1 Peter examines a passage I believe has been frequently interpreted incorrectly. I don’t think this passage teaches that Jesus descended into hell after dying on a cross for sin. Rather, it is a passage meant to encourage Christians when they face persecution for their faith. Hopefully, we’ll see this truth as we make our way through the passage (1 Peter 3:18-22).

So let’s talk about it.

In our previous post on this passage, we made the point that suffering for Christ is to be expected. Peter encourages Christians to remember that “Christ also suffered” (1 Peter 3:18). Jesus knows what suffering is like and He will be with you during your times of persecution.

We also understood the phrase “being put to death in the flesh but made alive by the spirit” (1 Peter 3:18) to mean that Christ was, in the physical realm crucified, but in the spiritual realm, resurrected.

It is in this same spiritual realm that Christ had also spoken in the days of Noah. In fact, Christ spoke through Noah, whom he later describes as “a preacher of righteousness (2 Peter 2:5).” Christ’s speaking through Noah is what Peter goes on to talk about in verses 19 and following. Referring to the “spiritual realm”–-last part of verse 18–Peter continues:

by whom (or better, “in which;” the spiritual realm) also He (Christ) went and preached to the spirits in prison, (verse 19)

In the spiritual realm, Christ preached to people who are now in the prison of hell (so NASB). They were once alive in the days of Noah, but are now spirits in the prison of hell because they rejected the message Christ preached through Noah, a message of repentance.

So these are people who were alive in the days of similar persecution as the persecution faced by Peter’s readers. Peter continues to describe these people:

who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in (better, “into”) which a few, that is, eight souls, were saved through water. (verse 20)

Peter is saying that Christ was preaching through Noah when the ark was being built. Fascinating, isn’t it?! You could say every time we witness, the spirit of Christ witnesses through us.

The spirit of Christ was preaching through Noah when Noah was building that ark and telling everyone to get in. Essentially, Noah’s message was, “Hey! The judgment is coming. Repent and get into the ark.”  And the spirit of Christ preached that message through Noah.

Did they listen to Noah? No. Peter says they were “disobedient.” And Peter even underscores the “Divine longsuffering” of God; His incredible longsuffering, or patience. How long did God give the people an opportunity to repent? As long as it took for Noah to build the ark: 120 years! 

God is very patient.

He’s the same patient God today. He is patient with unbelievers, giving them yet another day to repent and be saved. He is patient with the unbelieving husbands of Christian wives, unbelieving teenagers, unbelieving neighbors, and unbelieving co-workers. God doesn’t have to give us a chance at all, but He does.

So this passage is about Christ, in the spiritual realm, preaching through Noah to the unbelievers of Noah’s day while Noah was building the ark.

To be sure, some interpret this passage differently. Some believe this passage teaches that Christ died on the cross and then descended into hell to preach to lost people in hell, or that He descended into hell to preach a victory message of some kind, and there are other views, as well. None of those seem right to me, especially given the context.

Certainly the idea that lost people in hell receive some kind of “second chance” to receive Christ goes against everything the Bible teaches about the gospel. Hebrews 9:27 reminds us “it is appointed to man once to die and after this the judgment.” There’s no second chance after death. 

Rather, this passage teaches that in the spiritual realm Christ was preaching through Noah when the ark was being built. This is the view of Augustine and a number of other good and wise scholars.

Those in Noah’s day rejected Christ’s message. Only 8 souls were saved through the judgment of the flood. As Peter says at the end of verse 20: “8 souls were saved through the water,” that is, through the waters of judgment.

It seems that as Peter talks about the floodwaters of Noah’s day he is reminded of the waters of Christian baptism.  Perhaps this is why he goes on to say:

There (or, this) is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer (better, “appeal”) of a good conscience toward God), through the resurrection of Jesus Christ, (verse 21)

To Peter, baptismal waters correspond to escaping the judgment waters of the flood. Christian baptism symbolizes the escaping of judgment.

Peter is not saying that baptism saves us. We know we are not saved by our works, but by grace through faith in Christ alone. Elsewhere Peter is clear that we are not saved by anything we do, but by Who we know–Jesus Christ–and what He has done.

Rather, Peter is teaching that baptism is an “antitype” or a “symbol” of our salvation. It’s not the washing way of dirt from our bodies, as Peter goes on to say:

“Not the removal of the fifth of the flesh.” Baptism is not about removing dirt from the body, but rather–as Peter goes on to say– “but the answer of a good conscience toward God, through the resurrection of Jesus Christ.”

When a Christian is baptized, he is affirming the belief of his conscience. He is affirming His belief that salvation comes entirely through Christ’s death, burial, and resurrection–which is essentially what baptism pictures (Romans 6:1-5).

So we could paraphrase Peter this way: “Baptism now saves you; not the outward physical sign and ceremony, but rather the inward spiritual reality that baptism pictures and portrays.”

Put another way: salvation is portrayed through baptism but not in baptism.

Of course, in the New Testament, baptism occurred very closely to salvation. And one reason it did was because of this beautiful picture of death, burial, and resurrection. Through union with Christ, the believer has now died to the old way of life and has been raised to walk in a new way of life.

Peter wraps up this imagery by expanding upon Christ’s resurrection. He refers to Christ as the One:

who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him. (verse 22)

Christ has triumphed over all His enemies. He is now “at the right hand of God” and everything is subject to Him–all angels, demons, powers, and everything else. Christ rules over everyone and everything. He is Lord!

The larger point of this passage (1 Peter 3:18-22) is to prepare Christians for times of persecution and suffering for their faith in Christ. With this in mind, let’s conclude with five encouraging reminders:

What To Remember When Suffering For Christ:1. Remember You Are Not Alone

Christ also suffered (verse 18). Just as the readers of Peter’s day, so today’s Christian readers are encouraged to remember Christ also suffered. You are not alone. Jesus has suffered and He knows what you are going through.

The devil wants you to think God has forsaken you. God has not forsaken you!  He is with you always and He will never leave you nor forsake you (Hebrews 13:5). Christ also suffered for you, “leaving you an example that you should follow in His steps (1 Peter 2:21).”

2. Remember Christ Is In Control

Verse 22 teaches that Jesus Christ has absolute authority over all things, over every angelic being; principalities and powers, and the devil himself. Remembering that Christ is in control is similar to the phrase we studied in our previous post on verse 15: “In your hearts, sanctify Christ as Lord.” In your heart of hearts, believe–really believe–that Christ is in control of everything in your life.

3. Remember Your Ultimate Home

Noah knew God was going to save him through suffering and bring him finally into another world, didn’t he? He weathered the storm–literally!–and prepared for a better place. He withstood 120 years of persecution, looking forward to a new home; a better place after the flood.

Noah was a righteous minority, just as Peter’s readers were, and just as you are. Noah was surrounded by hostile unbelievers, just as Peter’s readers were, and just as you are. But Noah remembered that this world was not his home. He was a temporary resident who was building an ark to take him away to a better place. Christian, remember that this world is not your ultimate home!

4. Remember Not To Be Discouraged In Witnessing 

Don’t be discouraged by small results. Noah preached for 120 years and had only 8 conversions. Perhaps you’ve been sharing your faith with friends, co-workers, and family members, but have not seen the “results” you’d like to see. Just remember God has called you not to be “successful,” but to be “faithful.” And never forget “the spirit of Christ” is doing the work through you.

5. Remember Our Greatest Need Is To Be Ready For Judgment

This is especially important given that we are temporary residents in a “first-world” home. Our greatest need is not be be comfortable and enjoy perfect health and make a lot of money. Our greatest need is to have our sins forgiven and to be saved from the judgment to come.

Noah preached that judgment is near. Our judgment is near, too. Peter says in 2 Peter 3:10, “the day of the Lord will come as a thief in the night.” Our greatest need is to be ready for judgment, saved from eternal misery in hell.

Following Christ is a call to suffering, but it is a suffering that is temporary. It is a suffering in this present time that is “not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

So we are honest with non-Christians. We share with them the sobering truth. We say, “Yes, coming to Christ means you will suffer. Being a Christian is not a life of health, wealth, and prosperity. It is not even ‘Come to Christ for a meaningful life.‘  Rather, it is, ‘Come to Christ and yes, suffer, but know that the suffering lasts a short while, a time not worthy to be compared to the eternal glory to come!'”

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What Christian Faith Is Not

Few weeks go by that we do not hear about some horrible tragedy that grips us and causes us to respond in shock and disbelief—a terrorist bombing, an airplane crash, a hurricane or tornado claiming the lives of hundreds of people.  Immediately upon hearing the news, we offer up prayers for victims and families, shaking our heads in genuine compassion and sympathy.

And yet, tragic as these horrible events are, there is a far greater tragedy with which we live every day of our lives.  There is a far greater tragedy in terms of eternal consequences that far exceeds the boundaries of mere physical concerns.  This tragedy is to believe that one’s soul is safe only to die with a false sense of spiritual security.

James warns us to examine whether our faith is genuine.  He addresses the reality that there are many who live from day to day assuming that they are okay spiritually when they are not.  He writes about faith here, genuine faith.  And he contrasts living faith, real Christian faith, with what he terms a dead faith.  We too should soberly consider his warning, allowing him to ask us: “Do you have genuine saving faith, or do you have a dead faith, a useless faith?”

One of the ways to better understand what something is, is by taking time to consider what that something is not.  Let us consider these three truths about authentic, saving faith. 

Saving Faith is not Merely Confessional

Saving faith, real Christian faith, is not merely confessional.  That is, we are not Christians merely because we profess or confess to be.  We are not Christians merely because we say that we are.  

Here’s how James puts it.  He asks, “What does it profit, my brethren, if someone says (emphasis added) he has faith but does not have works?  Can (this) faith save him?”

Right from the start James teaches that no one is a Christian based upon mere verbal confession.  This teaching is reminiscent of the teaching of our Lord Jesus who said in the Sermon on the Mount, in Matthew 7:21 and following:

Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness! (Matthew 7:21-23).”

Merely saying we are Christians does not necessarily mean that we are Christians.  Saving faith is not merely confessional.

James’ immediate concern here is that there were some in the church who said they were followers of Christ, but the way they lived suggested otherwise.  Principally, James teaches that these who said they were Christians did not “live it out,” did not demonstrate that they were true Christians by showing concern for others.  

He then provides an illustrative example: “If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?”

What does it profit?  In other words, “What good is that kind of faith?”  What good is there in a faith that is merely confessional?  A man may say he is a Christian, but that proves nothing, especially if he clearly is not living as a Christian. 

Suppose you see a man or woman dressed in shabby clothes and clearly hungry.  You may feel very spiritual about yourself when you say, “God bless you!  May you be warm and no longer hungry!”  James protests: “But you do not give them what they need!”  You don’t give them food and clothing.  James asks, “What good is that?!”

And he concludes that this kind of faith (the meaning of the question: “Can faith save him”), this kind of faith, this useless faith, is no good at all because it does not lead to action.  This sort of faith does not lead to the good deeds one expects from Christians.  In fact, James refers to this kind of faith as both “useless” and “dead.”  This is not the kind of faith that saves a soul.  It is a faith “by itself,” a faith that does not result in works. 

So James concludes, “Faith by itself, if it does not have works, is dead.”  If it is a dead faith then it obviously cannot grant life.  It does not lead to eternal life.  

Saving faith is not merely confessional.  We are not Christians simply because we say we are.  We demonstrate that we are true Christians by the way we live.

This surely comes as no surprise to those who are genuinely saved.  We understand that the power of the gospel leads to regeneration, new life.  Jesus says we are “born again.”  We are, as Paul teaches, “New creations.”  He says, “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new (2 Corinthians 5:17).”

If we are truly saved, God gives us a new heart with new desires.  We read the Bible because we desire to read the Bible.  We attend worship because we desire to attend worship.  We pray because God has given us a desire to joy in talking with Him.  We give monies to the church not because we have to, but because we want to.  We love God and we just naturally live out our Christian faith.  Good deeds accompany our faith as evidence of new desires.

So James argues then that if a person says he has faith but does not have the accompanying good deeds that follow, then that person has every reason in the world to doubt whether or not he or she has been genuinely converted.  Saving faith is not merely confessional.  It is a confession that leads to expression, namely the doing of good deeds or works.  “Faith by itself, if it does not have works, is dead.”

We should pause for a moment to make clear that James is not contradicting the Bible’s teaching elsewhere that a person is saved by grace alone through faith alone in Christ alone.  Were we to disregard context and just pull a couple verses from different parts of the Bible, then it might appear as though there were a contradiction.

Were we to read James’ statement: “Faith by itself, if it does not have works, is dead” and then open Paul’s letter to the church at Ephesus and read: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast (Ephesians 2:8-9),” we might conclude that James is teaching a “faith-plus-works” salvation and that Paul is teaching a “faith-minus-works” salvation.  Is there a contradiction?

What we must understand is that James and Paul are speaking about two different points in the Christian life.  Paul is talking about the way into the Christian life, the beginning of Christian living.  James is talking about a point after one has become a Christian, the living out of Christian faith.  We have made this point extensively: James does not write this letter to teach how to become a Christian, but how to behave as a Christian.  Paul, in his writings, frequently stresses the way one becomes a Christian and he does so by teaching that the way to God’s approval is not to be found in the way many of his Jewish acquaintances erroneously believed: by keeping the law.  

Paul is addressing the entry point into salvation when he writes: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast (Ephesians 2:8-9).”  That is, “You cannot earn your way into heaven.  You cannot ‘work’ your way into favor with God.  You are saved by grace, through faith, in Christ, alone.”

In that same passage, however, Paul goes on to say that once a person is saved, then he or she will live out the Christian faith by doing the good deeds and works that God has prepared.  To the believer, Paul writes: “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”

So salvation is not a “faith-plus-works,” nor a “faith-minus-works,” but a “faith that works.”  In the words of a popular proverb: “Faith alone saves,” but “the faith that saves is never alone.”

James continues to teach that saving faith is not merely confessional.  In verse 18 he suggests, “But someone will say, ‘You have faith, and I have works.’  Show me your faith without your works, and I will show you my faith by my works.”

This verse is notoriously difficult to translate.  In the original Greek manuscripts there is no punctuation and all the letters are side-by-side with hardly any space between them. Consequently, we cannot say for sure just who is doing the talking and when.  We know that one person says something and that someone else responds.  Beyond this, we cannot say for certain where the quotation marks rightly belong.

For our purposes it seems helpful to avoid being too near-sighted and back up a bit, reading the text in its wider context.  This way—however the punctuation works out—the wider point remains: faith and works are inseparable.  As wrong as it is for one person to say, “I have merely faith,” it is equally wrong for the other person to say, “I have merely works.”  The two are inseparable.  

Again, salvation is not a “faith-plus-works,” nor a “faith-minus-works,” but genuine living faith is a “faith that works.”  Faith alone saves, but the faith that saves is never alone; it will be accompanied by works that show this faith to be genuine, saving faith.

So if one person merely has good deeds; good works only and no faith, then this is a person who may be good on the outside, but has not been changed on the inside.

Have you ever heard the phrase, “empty suit?”  An empty suit is a derogatory expression, a way of referring to someone who looks good on the outside—they’re dressed nicely—but they are empty on the inside.  Or we might say, “The lights are on, but there’s nobody home.”  What we mean is that this person looks okay on the outside, but there’s a problem on the inside.  They are lacking something.

Applied to James’ teaching on faith, one makes an “empty claim” when he or she boasts merely of either faith or works.  Both are necessary for genuine conversion to have taken place. We are saved by grace through faith in Jesus Christ alone.  But once we are “born again,” new creatures with new desires, we will live out the truth of our confession by doing the good works God has ordained for us to do (Ephesians 2:10).

**Excerpt from You’re Either Walking The Walk Or Just Running Your Mouth (Preaching Truth: 2020), pages 81-87, available on Amazon.

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The Preacher And The Sabbath

I’ve written a few posts over at chucklawless.com in recent weeks; grateful to Chuck for his inviting me to provide a few “Thursdays With Todd” on his terrific site. This post is similar in format.

Scripture teaches that God’s six days of creation, followed by a day of rest, was given as a healthy pattern for the Israelites to follow (Exodus 20:9-11; cf. Exodus 34:21 and Deuteronomy 5:13-14). While Christians differ on matters relating to the Sabbath, most agree that a weekly rhythm of work and rest is beneficial.

Whatever your views on the Sabbath, I recommend intentionally taking time each week to rest the body and nourish the soul. While it cannot always be neatly calendered, there is wisdom in regularly pulling back from the pressing demands of ministry. With this in mind, here are four suggestions to build sabbath rest into your routine:

1) Have A Regular Day Off

If the Creator of the universe thought it wise to build a day of rest into the week, we are wise to do the same. Most of our church members have a day off and they know that Sunday can be one of our busiest days. For this reason, many expect us to schedule a day off. And, while funerals or emergencies may preclude our taking that scheduled day, we can usually take a different day that week or build-in a few “Mini-Sabbaths” (see suggestion #4).

2) Avoid Your Usual Work

We all find joy in different things, but it is wise to avoid our usual work routine on our day off. We can save that sermon preparation for another day and resist the temptation to busy ourselves with other ministry matters. If we fail to do this, then our day off is simply not a day off!

3) Enjoy Restful Activities

I don’t want to suggest a one-size-fits-all approach to sabbath rest. Some find washing the car and cleaning out the gutters to be a restful activity. And, there are some activities that simply must be done on our day off. But we should try to leave the day as open as possible to things we’ve been “too busy” to do. It’s a great opportunity to be still, to take a walk with family, to listen to music, to sleep, to read a book, to go fishing, or to do whatever it is that gives you life. You may even consider “unplugging” from the internet, especially if social media and the 24 hour news cycle get your heart pounding for the wrong reasons.

4) Take “Mini-Sabbaths”

Ministry is unpredictable and sometimes the weeks are unusually full. When this happens, consider the value of “Mini-Sabbaths.” Even in the midst of a stressful day, we can usually find enough time to locate a quiet room somewhere to be still and rest. There’s no shame in taking a quick nap during these times or finding a park bench where you can just sit and relax for a few minutes. “Mini-Sabbaths” go a long way to refreshing the soul.

Pastors: How do you work sabbath rest into your weekly routine?

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Demon Possession?

Today’s Theology Thursdays post presents part two of our 3-part study of Satanology (what the Bible teaches about Satan). Our presentation considers the possibility of a Christian’s being possessed by a demon and explores the difference between demon possession and demon oppression.

So, without further ado, here’s today’s SlideShare presentation:

Demon Possession? from Todd Linn, PhD

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Suffering For Christ: To Be Expected

I don’t imagine the slogan “Called to Suffer for Christ” would be very successful in winning followers to Jesus, do you? Suffering is no fun. It’s something we naturally try to avoid. Yet, as we have noted in previous studies of 1 Peter, the Bible teaches that suffering for Christ is to be expected.

It is especially important for those of us living in America to remember this truth. Persecution and martyrdom is not the exception, and never has been the exception, worldwide or throughout history.

Remembering this truth is vitally important if we hope to have a healthy theology of suffering. Unfortunately, too many Christians in our western, largely affluent context just assume that believers will always be safe, healthy, and happy. Therefore, when these Christians encounter suffering of some kind–whether for being a believer or just suffering in general–these people feel they are an exceptionally doomed minority of sufferers with whom God is either angry or has otherwise decided to withdraw His blessings.

Just consider the typical prayer request in the average American church. It is usually for someone’s health, isn’t it?

“Pastor, pray for my great aunt’s neighbor’s father-in-law’s third wife.” 

“Okay, why?”

“Because she has a goiter and they just don’t know what they’re going to do about it.” 

“Alright, I’ll pray.”

Perhaps the pastor would like to add:

“While I’m at it, does anybody need to be saved in your family? With whom have you shared the gospel recently? Is there anyone’s soul for whom you’re especially burdened? Some Christians you know on the mission field who need to be strengthened during their suffering for Christ? And shall I pray for God’s missional call in your life, too?”

Several years ago, my oldest son introduced me to the phrase: “first-world problems.” What are first-world problems? Well, they are problems of privileged countries like ours relative to problems experienced by people living in third-world countries, third-world countries comprising three-fourths of the world’s population.

First-world problems are frustrations and complaints that are experienced only by privileged individuals in wealthy countries like America. And first-world problems cause persons of third-world countries to roll their eyes at us.

First-world problems are typically tongue-in-cheek comedic expressions to make light of small, so-called, “problems.” You probably know that the phrase has become an internet meme and is often found among the hashtags of Twitter users. 

Here are a few one-liners from Twitter and other places on the internet. (Oh, by the way, it’s okay to laugh. No need to feel guilty.)

“Had to wait in the airport for 3 hours to go on my Caribbean vacation.”

“Both of my cars are in the shop.”

“Can’t find the right balance between my fan and my electric blanket.”

“My work days are too short, so I’m bored most of the day.”

“I have two phones and an iPod. Charge is low on all three. Hate when that happens.”

“My Persian rug doesn’t really tie the room together.”

“I ate too much for lunch, but then my manager brought in cake and biscuits.”

“That perennial messy sunscreen hands and iPad conflict.”

“I have to get dressed so that I don’t look too lazy when I go out to pay the gardener.”

Okay, you get the idea, right? Again, the point is not to heap guilt upon anyone, but to recognize the context of what we label as “problems” and never to be surprised when we do, in fact, face real-world suffering for being a follower of Jesus. Suffering for Christ is normal!

Our passage (1 Peter 3:18-22) is about how God strengthens us for those times of suffering. We’ve studied this topic before in previous posts (our post on 1 Peter 1:6-9, for example), but this passage especially teaches how we may prepare for times of suffering and what we need to remember when those times occur.

The passage tells of two persons: Jesus Christ and Noah of the Old Testament. So, we’ll divide the passage that way and study first about the suffering of Christ. In our next post on 1 Peter, we’ll consider the suffering of Noah.

For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, (verse 18)

This is a great verse that summarizes Christ’s work on the cross. Peter says Christ suffered “once for sins.” He suffered once for all time.  t’s a concise way of saying that Christ paid completely the penalty for our sins. He is “the just” one (singular) who died for “the unjust” ones (plural).

Christ suffered “that He might bring us to God.” He suffered and died so that we could be reconciled to God. We needed to be reconciled to God but our sins stood in the way. God is holy and man is unholy because of sin. So Jesus took our punishment upon Himself that He might bring us to God.

Then, the last part of verse 18 says that Jesus was “put to death in the flesh but made alive by the Spirit.” Many translations do not capitalize the word “Spirit” and I think that is probably the correct way to render it. Peter is contrasting the physical realm with the spiritual realm.

The spiritual realm is the realm of all that is lasting, permanent, and eternal. Christ suffered in the physical realm (“being put to death by the flesh”), but made alive in the spiritual realm (“made alive by the spirit), so that He may give this incredible blessing: “that He might bring us to God.” 

Before we go any further, think about how Christians also experience a contrast between the physical and the spiritual: we may experience temporary suffering in this fallen, physical world, but we also experience the reality of the spiritual realm which includes an inheritance that is “incorruptible and undefiled and that does not fade away, reserved in heaven” for us (1 Peter 1:4).

So Christ was “made alive by the spirit.” It is in this spiritual realm that Christ has been proclaiming His Word for all time. The second Person of the Trinity, the Son of God, is eternal. He has been around forever. You’ll remember that we looked previously at Chapter 1 and verse 11 where Peter says that “the spirit of Christ” was in the Old Testament prophets years ago (1 Peter 1:11) and that He revealed His message about His future sufferings in them and through them.

It is in this same spiritual realm that Christ had also spoken in the days of Noah. In fact, Christ spoke through Noah. In Peter’s second letter, Peter refers to Noah as “a preacher of righteousness (2 Peter 2:5).” The “spirit of Christ” preached through Noah. That’s what Peter says next. And we’ll consider that truth in our next post on 1 Peter. Until then, take this reminder with you this week:

You Never Suffer Alone

Christ also suffered (verse 18). Whether a person read this letter in Peter’s day or whether a person reads this letter today (like you and I), this is a fact: Christ “also suffered.”

You are not alone. 

Jesus wants you to know that He, too, suffered and knows what it’s like. He also knows precisely what you are going through and wants you to take heart. Because He is God, He is with you and you are not alone.

The devil wants you to think God has forsaken you. God has not forsaken you. He is with you always and He will never leave you nor forsake you. 

Suffering for Christ is to be expected. So remember when you suffer that you are not alone.

Christ also suffered for you, “leaving you an example that you should follow in His steps (1 Peter 1:21).”

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The Judgment Of Christians

Today’s post is a treatment of James 2:12-13: obtained from our verse-by-verse study of the Book Of James.

12 So speak and so do as those who will be judged by the law of liberty. 13 For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment. (James 2:12-12)

James reminds Christians that there’s a judgment to come. He says, “So speak and so do as those who will be judged by the law of liberty.” Every Christian will be judged one day, judged by the One True God.

The Apostle Paul writes: “We must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.”—(2 Corinthians 5:10; cf. 1 Corinthians 3:12-15; 1 Peter 1:17).

Christians will one day stand before the Lord at the judgment. Thankfully, Christians will not be judged as to their justification. Christians are not in danger of facing condemnation, but they will be judged concerning their sanctification. In other words, Christians will be judged based upon how they “lived out” their Christian faith. This is a judgment that results in reward—or loss of reward.

It is reassuring to know that the true Christian will never hear Jesus say, “Depart from Me, I never knew you (Matthew 7:21-23).” Yet, he will be judged on the basis of what he has said and what he has done. “So speak and so do as those who will be judged by the law of liberty.”

Christians will give an account for every word spoken (cf. Matthew 12:36) and for every deed done, whether good or bad. And Christians will receive reward for what they have done well, or experience loss of reward for what they have done poorly.

James says, “So speak and so do as those who will be judged by the law of liberty,” the law that brings freedom, freedom from the penalty of sin. So speak and so do as those who will be judged by the law of liberty. And he adds, “For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.”

The phrase “Mercy triumphs over judgment” means that Christians who show mercy, those who are merciful towards others, will be vindicated at the judgment. To paraphrase: “It will go well” with them. They will be vindicated, exonerated, because they showed love for others and had mercy upon them. They did not show favoritism or partiality. So at the judgment, their love for others is taken into account and it goes well with them.

On the other hand, “judgment without mercy” is shown to “the one who has shown no mercy.” If as Christians we have shown no mercy to others, then we can expect God to judge us the same way, “for judgment is without mercy to the one who has shown no mercy.”  

This seems to be the point of Jesus’ teaching in Matthew’s Gospel: “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses (Matthew 6:14-15).”

Similarly, Paul writes to Christians: “Be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you (Ephesians 4:32).” Our tendency is to argue, “But they don’t deserve it!” But that’s the whole point of mercy.  Like grace, mercy is being in a position of favor that is wholly undeserved.

In Matthew’s Gospel, Jesus teaches about one particularly unmerciful servant. Let’s allow Jesus to illustrate precisely what His half-brother James will teach later:

The kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt.

“But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him.

“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.”

Matthew 18:23-45

So our Heavenly Father will treat us if we fail to love our neighbor, fail to show mercy, fail to treat anyone “without partiality.” 

What About You?

How is it possible to love those who don’t love you?Why is it not possible for a person to be saved by obeying the Ten Commandments?What will happen to Christians on the day of judgment?  What can you personally expect on that day?

**Excerpt from You’re Either Walking The Walk Or Just Running Your Mouth (Preaching Truth: 2020), pages 77-80, available on Amazon.

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Playing The Long Game In Ministry

I’ve written a few posts over at chucklawless.com in recent weeks; grateful to Chuck for his inviting me to provide a few “Thursdays With Todd” on his terrific site. This post is similar in content & format.

Whether you’re leading a church for a few years or a few decades, it’s always helpful to view your ministry through a wide lens. Too often, we focus so narrowly upon our current pressures and challenges, that we can’t see beyond them. Even quick, short-term “successes” may blind us to the importance of “playing the long game” in ministry.

To play the long game is to look beyond our weekly ministry, laboring with the future in mind. It is knowing that the effectiveness of our efforts is not always visible in the day-to-day happenings of the church. With this encouragement in mind, here are three reasons to play the long game in your ministry:

1) It Puts Short-Term Setbacks In Perspective

With the passage of time, today’s perceived failures are relatively insignificant. That church wide initiative you believe failed miserably or the sermon that bombed last Sunday really won’t matter much before long. Most members will forget and will happily move on with you so long as they know you love them. Your faithfulness to the church over the long haul will be more important to them than what happens on any one given day or week.

2) It Allows For Greater And Lasting Change

While not all change is necessarily good, most pastors can readily see things that need to be altered or implemented in order to improve the health, growth, and development of a church. Change takes time and lasting change takes even more time.

One argument for longer pastorates is that they tend to provide greater opportunities for positive, lasting change. Remember that no change will be effective if it is not first “owned” by the members. Whether leading the church to expand its missional outreach, revisit the bylaws, or add a new building, effecting change requires much patience. With the passage of time, however, the church will be more likely to implement healthy change.

3) It Brings Unexpected Blessings

The longer we serve in ministry, the greater we are encouraged. A pastor and congregation grow in their love for one another over time. Yes, there are disappointments too, and some of them can be quite painful, but we must trust that God is doing a good work in His people.

Recently, I received a letter from a member of a church I pastored for seventeen years. It was full of encouragement and gratitude for my ministry as his pastor. His words of praise truly blessed me. Thankfully, either he had forgotten the many mistakes I made over the years or he decided to view them through a wider lens. In any case, it reminded me again of the blessing of playing the long game.

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