Justin Taylor's Blog, page 231

Real-Life Echoes of the Story of Christ

Thomas Lake is quickly emerging as one of the best writers in America. At 31-years-old, he is currently writing Pulitzer-caliber stories for Sports Illustrated. See for example "Did This Man Really Cut Michael Jordan?" and his latest, "The Legacy of Wes Leonard."

Below you can watch a half-hour chapel message at his alma mater, Gordon College, where he tells some of his own story (growing up as a homeschooled pastor's-kid), how he became a journalist, and how the stories he tells reflects the story of Christ:

Loving Well (Even If You Haven't Been)

The type of endorsements that stand out to me are ones where someone I highly respect is deeply affected by a book. Here is Ed Welch on William Smith's new Loving Well (Even If You Haven't Been):

I don't remember too many books that I wanted to read to my wife, inspired me, led me in confession, left me with enthusiasm to try some bolder forms of love, and will leave me poor because I want to get copies for so many friends.

When Being Pro-Life Isn't Enough to Stop Abortion

Mark Leach on preventing the abortion of Down syndrome babies:

Mothers who have terminated following a prenatal diagnosis overwhelmingly (97 percent) report that these are wanted pregnancies. Furthermore, they say that they consider themselves to be, in fact, mothers, and that their fetus is not simply a fetus, but their child. Yet they still go through with aborting their child.

The challenge is not convincing mothers that their child prenatally diagnosed with Down syndrome is in fact a child, having moral status, and therefore having the same right to life as any other human being. Consider why these mothers say they aborted: the burden on their other children; the burden on the child itself; fear that they could not care for the child; and fear that society would not support their child. One study found that "the lack of access to care was often given priority over strongly held ethical positions, such as those on abortion."

Read the whole thing.

Can We Prepare Our Culture to Receive the Gospel?

A powerfully prophetic call from J. Gresham Machen (1881-1937) for intellectual engagement in the culture as a means of pre-evangelism:

We are all agreed that at least one great function of the Church is the conversion of individual men. The missionary movement is the great religious movement of our day. Now it is perfectly true that men must be brought to Christ one by one. There are no labor-saving devices in evangelism. It is all hard-work.

And yet it would be a great mistake to suppose that all men are equally well prepared to receive the gospel.

It is true that the decisive thing is the regenerative power of God. That can overcome all lack of preparation, and the absence of that makes even the best preparation useless.

But as a matter of fact God usually exerts that power in connection with certain prior conditions of the human mind, and it should be ours to create, so far as we can, with the help of God, those favorable conditions for the reception of the gospel.

False ideas are the greatest obstacles to the reception of the gospel.

We may preach with all the fervor of a reformer and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation or of the world to be controlled by ideas which, by the resistless force of logic, prevent Christianity from being regarded as anything more than a harmless delusion.

Under such circumstances, what God desires us to do is to destroy the obstacle at its root. . . .

What is today a matter of academic speculation begins tomorrow to move armies and pull down empires. In that second stage, it has gone too far to be combated; the time to stop it was when it was still a matter of impassioned debate.

So as Christians we should try to mold the thought of the world in such a way as to make the acceptance of Christianity something more than a logical absurdity. . . .

What more pressing duty than for those who have received the mighty experience of regeneration, who, therefore, do not, like the world, neglect that whole series of vitally relevant facts which is embraced in Christian experience—what more pressing duty than for these men to make themselves masters of the thought of the world in order to make it an instrument of truth instead of error?

—J. Gresham Machen, "Christianity and Culture," in What Is Christianity? And Other Addresses, ed. Ned Stonehouse (Grand Rapids: Eerdmans, 1951), pp. 162-163; emphasis added.

The Conservative Force of Calvinism

Charles Spurgeon's observation is not an infallible one, but as I look at the evangelical landscape, it seems to me that this is true more often than not:

We care far more for the central evangelical truths than we do for Calvinism as a system; but we believe that Calvinism has in it a conservative force which helps to hold men to the vital truth. . . .

Word-Woven Prayers

Joni Eareckson Tada:

Often I attend prayer meetings where various requests for healing, finances, safety in travel, or job promotions are divvied out. Naturally, we desire prayer for such things. But a closer look at God's Word would reveal deeper and more divinely inspired ways to pray for friends and family.

Is there a cancer? Yes, prayer for healing is in order, but so is prayer for the robust blessings of Ps. 119:140: "Your promises have been thoroughly tested, and your servant loves them." How rich to pray, "Lord, this cancer is testing Your promises in the life of my friend who is ill, but You are faithful to every promise You've made to her. May Your servant love Your promises through this time of testing."

Is there a need for finances? Yes, prayer for needed money is in order, but so is prayer for the rewards of Prov. 15:17: "Better a meal of vegetables where there is love than a fattened calf with hatred." How invigorating to pray, "Lord, financial blessing isn't the focus; Your Word says that love should be. May we learn to live on little if it means leaning harder on You, as well as each other."

When I pray for disabled children I know, I intercede with Mt. 19:14 in mind: "Jesus said, 'Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.' " In verse 15 we're given a picture of Jesus tenderly placing His hand on each child. "Lord Jesus," I'll say, "Your heart went out to children when You walked on earth. I can picture You tousling their hair, bouncing them on Your knee, and laying Your hands on their heads to bestow a blessing. If Your heart went out this way to the boys and girls who could walk up to You, how much more must Your heart overflow toward little Jeanette with spina bifida or Benjamin who has cerebral palsy? Today, may they feel Your hand of blessing on their heads."

Often it's good to quote an entire passage, substituting a person's name for the pronoun in the passage. Colossians 1:9-12 is a good example of scripture to pray this way: "I ask God to fill Susan with the knowledge of His will through all spiritual wisdom and understanding. And I pray this in order that Susan may live a life worthy of the Lord and may please Him in every way: bearing fruit in every good work she does, being strengthened with all power, so that she may have great endurance and patience, and joyfully give thanks to the Father."

Remember, God's Word is alive, active, and powerful. Prayers laced with the Word of God not only bring about fundamental changes in people and situations, but such prayers keep us in touch with God's priorities. Weaving God's Word into our prayers brings His purposes to the forefront of every request.

Read the whole thing.

Unifying Themes in the Prophetic Books of the Old Testament

From Paul Houses's essay in the ESV Study Bible, which will be reprinted in the soon-to-be released Understanding the Big Picture of the Bible: A Guide to Reading the Bible Well:

The Prophetic Books include most of the OT's greatest themes, preserving in written form for future generations the reasons Israel's history happened as it did. Though the authors wrote in different times and under different circumstances, their messages are in theological harmony with one another and with other types of biblical books. Several interrelated ideas unify the prophetic message, making it possible for readers to find their bearings in some difficult literature. It is often helpful to decide which of the following themes the biblical author is stressing when one becomes puzzled by the content of the books.

First, the prophets assert that God has spoken through them.

They clearly considered themselves God's messengers and heralds, for they repeatedly preface their messages with the phrase, "Thus says Yahweh." In this way the prophets are claiming that their books are the written word of God. Peter explains that the prophets "were carried along by the Holy Spirit" (2 Pet. 1:21). Just as God used Moses to write and preach so that Israel could know God's will in his era, so God used the prophets in their generations.

The prophets declared God's instructions in two basic ways: word and symbol. Usually the prophets presented God's word orally (e.g., Jer. 7:1-8:3) or in written form (e.g., Jer. 36:1-32) to varying types and sizes of audiences. Occasionally they performed symbolic acts that demonstrated God's purposes. For example, Isaiah went naked and barefoot for three years to teach God's people their future if they continued to seek help from other nations rather than from God (Isa. 20:1-6). Perhaps the saddest case of symbolic prophecy was Hosea's marriage to unfaithful Gomer, which portrayed God's relationship with unfaithful Israel (Hosea 1-3).

Second, the prophets affirm that God chose Israel for covenant relationship.

The Pentateuch (the first five books of the OT) teaches that God chose Abraham and his family to bless all nations (Gen. 12:1-9), that he revealed salvation by grace to Abraham (Gen. 15:6), and that he assigned Moses to write a record of this revelation (Ex. 24:4). Furthermore, through Moses in Exodus-Deuteronomy he revealed the lifestyle that reflects that relationship.

With these truths in mind, the prophets addressed Israel as a people with special responsibilities based on this special relationship (Jeremiah 2-6; Hosea 1-3; Amos 2:6-3:8; etc.). Through the prophets God revealed the success and failure of Israel's attempts or lack of attempts to fulfill their confession of faith in God and their God-given role as a kingdom of priests charged with serving the nations (see Ex. 19:5-6).

Third, sadly, the prophets most often report that the majority of Israel has sinned against their God and his standards for their relationship.

They have failed to trust God (Isa. 7:1-14). Thus, they have broken the Ten Commandments (cf. Ex. 20:1-17 and Jer. 7:1-15; Hos. 4:2). They have worshiped other gods (Ezek. 8:1-18). They have mistreated one another and failed to preserve justice among God's people (Isa. 1:21-31). They have refused to repent (Amos 4:6-11).

Of course, in these times there was always a faithful minority, called the "remnant" (see Isa. 4:3; 10:20-22; etc.), as the prophets' ministries themselves demonstrate (see Hebrews 11).

Fourth, the prophets warn that judgment will eradicate sin.

This judgment is often called the "day of the Lord" (Isa. 2:12-22; Joel 2:1-11; Zeph. 1:7-18; etc.; see note on Amos 5:18-20). This is a day in history, as when Jerusalem was destroyed by Babylon (Jer. 42:18), but it is also a day to come, when God will judge all the world's inhabitants (Isa. 24:1-23). The prophets recorded these warnings in writing so readers can do what the prophets' original audience usually failed to do—turn from sin to God.

Fifth, the prophets promise that renewal lies beyond the day of punishment that has occurred already in history and beyond the coming day that will bring history as we know it to a close.

The coming of the Savior lies beyond the destruction of Israel and other such events. He will rule Israel and the nations, and he will bring peace and righteousness to the world (Isa. 9:2-7; 11:1-16). This Savior must suffer, die, and rise from the dead (Isa. 52:13-53:12). He will be "like a son of man," and "the Ancient of Days" (God himself) will give him all the kingdoms of the world (Dan. 7:9-14). He will be the catalyst for a new covenant with Israel that will include all those, Jew or Gentile, whom God's Spirit fills and changes (Jer. 31:31-40; 32:14-26; Ezek. 34:25-31; 36:22-32). This new people will serve him faithfully. Eventually he will cleanse the world of sin and recreate the earth (Isa. 65:17-25; 66:18-24; Zeph. 3:8-20). The creation now spoiled by sin will be whole again.

Vanhoozer on Why We Need to Read Owen on Communing with the Triune God

Kevin Vanhoozer:

As one who has ploughed postmodern fields and cleared deconstructive hermeneutical thickets, it gives me particular pleasure to introduce and commend the work of a 17th-century theologian who takes us to the very heart of Puritan faith, hope, and love. Despite my extended forays into various kinds of postliberal and postconservative theology—or perhaps because of them—John Owen's study of communion with the triune God strikes me as especially significant, even contemporary, and this for three, maybe four, reasons.

Here are his reasons:

Owen balances God's oneness and threeness.
Owen helps us connect union and communion with God.
Owen sees that theology is crucial for worship and living.
Owen understands the relationship of communion and communication.

You can read the whole thing here.

8 Non-Negotiables for Mobilizing the Local Church for Accomplishing the Great Commission

David Platt, speaking at Verge12.

Two assumptions:

1. The Great Commission can be accomplished and will be completed.

2. Pastors and church leaders are moblizers and equippers for people in the local church.

Eight non-negotiables:

1. A God-centered God. We must give the people we lead a glimpse of the God-centered God who exalts himself.

2. A word-saturated ministry. We give them a glimpse of the glory of God by giving them the Word of God. It's the only thing that will drive them into mission and then sustain them. Biblical theology drives urgent missiology.

3. A life-changing gospel. Maybe one of the reasons so many in the church aren't making disciples of all the nations is that they aren't really disciples in the first place. Should it not concern us that the Bible never offers a "sinner's prayer" and never talks about "accepting Jesus into our heart." We have modern evangelism built on sinking sand that runs the risk of ruining souls. We must be very careful about assuring people they are Christians when they have not responded to the gospel. It's damning to drain the lifeblood of Christianity and replace it with Kool-Aid. They need to see the greatness of God—he is a loving father who may save us, but he is also a wrathful God who may damn us. In the original Greek, "dead in your trespasses and sins" means "dead." We have developed many methods of ministry that require little or no help from the Spirit of God. One of the greatest hindrances to the advancement of the gospel is the attempt of the church of God to do the work of God apart from the power of the Spirit of God.

4. A Spirit-empowered church. We have created a church culture that does not depend on the Spirit. We need to be desperate for the Spirit of God.

5. A Christ-driven strategy. Go and make disciples of all the nations.

6. A peoples-focused goal. Panta ta ethne (ethno-linguistic people groups, not socio-political nation-states). The Great Commission is not a general command to make disciples among as many people as possible, but to make disciples among all the people groups. "Unreached" people is not the same as "lost" people. The difference is access. If we are not mobilizing our people to go to unreached peoples, we are not being obedient to the Great Commission. Our obedience is incomplete. Ladd: Christ has not yet returned, therefore the task is not yet done. We are not completely missional if we are not engaged in reaching unreached peoples.

7. A multifaceted approach. Let's not take both-and's and turn them into either-or's. Local and global. Spiritual and physical. Pray and go. Short-term and long-term.

Why don't we just let the locals do it? That's the point! With the unreached there are no locals!

8. A death-defying commitment. "Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake" (Matt. 24:9). It will be costly. Satan is—in a sense—fine with us spending all our time with people around us while ignoring the unreached. When we engage the unreached, we will be met with the full force of hell. Are we willing to pay the price? Are we willing to redesign church budget and family budgets? Are we willing to let go of programs and preferences? Are we willing to lead and shepherd people, telling them, "This may cost you everything." At the same time, we must not forget the reward. There is coming a day when the trumpet will sound, Christ will return to receive the reward he is due. And all the peoples of the earth will be represented around the throne, crying out, "Salvation belongs to our God!" Those people will not seeing letting go of the things of this world as "sacrifice." He is worth it.

Free Livestream of Verge12 Here

#verge12

Rick Warren will interview a church planter from overseas, followed by Matt Carter and David Platt speaking: