Jason K. Allen's Blog, page 8

Where Have all the Godly Men Gone?

Where have all the godly men gone? These days I ponder that question with increased frequency and concern. If the lack of godly men were only a matter of personality or ministerial preference, then little would be lost. Such is not the case, though. The church is in great need of awakening and renewal; and, in the spirit of Richard Baxter, its greatest need might well be godly men.

Not that long ago, “man of God” was a common and honored descriptor in the church. The phrase ranked alongside “great preacher,” “brilliant theologian,” or “gifted writer” in frequency and surpassed them in value. Now, it seems as though the designation “man of God” has gone the way of the bus ministry and the youth choir—a largely passé referent to a bygone era of church life.

It is as though someone snuck into the shopping mall of the Kingdom and changed all the price tags, upsetting and inverting God’s value system. We have increased the mundane and ancillary aspects of Christian ministry, all the while cheapening its true virtues and values. In God’s economy, though, character is valued over talent, and holiness over giftedness.

Why So Few Godly Men?

Why is there a dearth of godly men? Admittedly, godliness is nearly impossible to measure, and godly men are nearly impossible to quantify. Yet, three factors seem especially to contribute to the paucity of godly men.

Many churches don’t seek men of God. Given the complexity of modern ministry, many churches prioritize giftedness and experience above godliness in their candidates for ministry. Churches often look for competent administrators, capable speakers, polished people skills, a cute family, and other secondary concerns before assessing the heart. Like ancient Israel, we have the propensity to look on the outward; all the while God looks on the heart.

Many ministries no longer necessitate godliness. There may now be more distance between the minister and the congregation than ever before in the history of the church. Through the years, pastors have lived among their people (New Testament), by their people (parsonage), and near their people. Now, everything from the size of the church to the expansion of auxiliary campuses has created distance between the pastor and his people. Moreover, video-screen pastors often have no relationship at all with their people.

An overcommitted laity does not desire personal interaction with their ministers, and overcommitted ministers have less time for personal interaction anyway. Though social media grants the appearance of personal engagement, the truth can be altogether different. The distance between the pastor and his people means there is less life-on-life engagement and less moral accountability one with another.

Ministry “peer pressure” is not toward godliness. The “peer pressure” of ministry is oriented toward events, products, conferences, and materials. It is as though the paraphernalia and garnishes of ministry have displaced the more biblical and eternal aspects, like godliness. Perhaps this is why Matthew Henry lamented some preachers who, “when in the pulpit, preaching so well that it is a pity they should ever come out; but, when out of the pulpit, living so ill that it is a pity they should ever come in.”[1]

Man of God, in Biblical Terms

“Man of God” is a biblical designation granted to Old Testament giants like Moses, Samuel, David, Elijah, and Elisha. In the New Testament, Timothy is the singular designee. The title was not merely honorific. It was a lofty and noble designation—granted to men with lives that merited it.

In the context of I Timothy 6, the title “man of God” is associated with action. It is found in a list of admonitions, commands, and encouragements that flow both descriptively and prescriptively. Paul instructs Timothy that the man of God is known for fleeing from immorality, fighting for the faith, and for following after Christlikeness. Moreover, II Timothy 3:15–17 links the adequacy of the man of God with the power and authority of holy Scripture.

Clearly, the New Testament prioritizes godliness in the life of the minister. The qualifications for ministry found in I Timothy 3:1–7 and Titus 1:6–9 deal almost exclusively with character, with little reference to giftedness beyond the ability to teach. Thus the timeless ministerial admonition, “Beware of letting your talent gain you a ministry position that your character cannot keep you in.”

Men of God, the Need of the Hour

In the main, the modern church has most everything it needs—save revival. We have more conferences than ever, but fewer conversions. We have more books and blogs than ever, but fewer baptisms. We have more products and paraphernalia than ever, but little power. Indeed, we have a surplus of resources, but a deficit of revival.

Of course, revival is a work of the Holy Spirit, initiated and carried forth by God. At the same time, we cannot expect God to bless our shallowness, staleness, and carnality. Perhaps revival will not arrive in the pew until it first arrives in the pulpit. It may well be that the greatest need of the church is godly men who shepherd the flock of God with holiness and grace.

Conclusion

Where have all the godly men gone? I am not exactly sure, but I pray God will call forth a new generation of men consecrated in heart and devoted to his glory. As the hymn of old begs, “Rise up, O men of God! The church for you doth wait, her strength unequal to her task; rise up, and make her great!”[2]

 ____________________________________________________

[1] Matthew Henry, Comprehensive Commentary on the Holy Bible: Matthew through John (Philadelphia: J.B. Lippincott, 1859), 229.

[2] William P. Merrill, “Rise Up, O Men of God.”

*This article was originally published 11/21/13*

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Lord’s Day Meditation: “The Power of His Resurrection” by C.H. Spurgeon

Lord’s Day Meditation: “The Power of His Resurrection” by C.H. Spurgeon (Morning & Evening, November 22, Evening)

“The power of his resurrection.” (Philippians 3:10)

The doctrine of a risen Saviour is exceedingly precious. The resurrection is the corner-stone of the entire building of Christianity. It is the key-stone of the arch of our salvation. It would take a volume to set forth all the streams of living water which flow from this one sacred source, the resurrection of our dear Lord and Saviour Jesus Christ; but to know that he has risen, and to have fellowship with him as such–communing with the risen Saviour by possessing a risen life–seeing him leave the tomb by leaving the tomb of worldliness ourselves, this is even still more precious. The doctrine is the basis of the experience, but as the flower is more lovely than the root, so is the experience of fellowship with the risen Saviour more lovely than the doctrine itself. I would have you believe that Christ rose from the dead so as to sing of it, and derive all the consolation which it is possible for you to extract from this well-ascertained and well-witnessed fact; but I beseech you, rest not contented even there. Though you cannot, like the disciples, see him visibly, yet I bid you aspire to see Christ Jesus by the eye of faith; and though, like Mary Magdalene, you may not “touch” him, yet may you be privileged to converse with him, and to know that he is risen, you yourselves being risen in him to newness of life. To know a crucified Saviour as having crucified all my sins, is a high degree of knowledge; but to know a risen Saviour as having justified me, and to realize that he has bestowed upon me new life, having given me to be a new creature through his own newness of life, this is a noble style of experience: short of it, none ought to rest satisfied. May you both “know him, and the power of his resurrection.” Why should souls who are quickened with Jesus, wear the grave-clothes of worldliness and unbelief? Rise, for the Lord is risen.

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Lord’s Day Meditation: “Lazarus Was One of Them” by C.H. Spurgeon

Lord’s Day Meditation: “Lazarus Was One of Them” by C.H. Spurgeon (Morning & Evening, November 21, Evening)

“Lazarus was one of them that sat at the table with him.” (John12:2)

He is to be envied. It was well to be Martha and serve, but better to be Lazarus and commune. There are times for each purpose, and each is comely in its season, but none of the trees of the garden yield such clusters as the vine of fellowship. To sit with Jesus, to hear his words, to mark his acts, and receive his smiles, was such a favour as must have made Lazarus as happy as the angels. When it has been our happy lot to feast with our Beloved in his banqueting-hall, we would not have given half a sigh for all the kingdoms of the world, if so much breath could have bought them.

He is to be imitated. It would have been a strange thing if Lazarus had not been at the table where Jesus was, for he had been dead, and Jesus had raised him. For the risen one to be absent when the Lord who gave him life was at his house, would have been ungrateful indeed. We too were once dead, yea, and like Lazarus stinking in the grave of sin; Jesus raised us, and by his life we live–can we be content to live at a distance from him? Do we omit to remember him at his table, where he deigns to feast with his brethren? Oh, this is cruel! It behoves us to repent, and do as he has bidden us, for his least wish should be law to us. To have lived without constant intercourse with one of whom the Jews said, “Behold how he loved him,” would have been disgraceful to Lazarus; is it excusable in us whom Jesus has loved with an everlasting love? To have been cold to him who wept over his lifeless corpse, would have argued great brutishness in Lazarus. What does it argue in us over whom the Saviour has not only wept, but bled? Come, brethren, who read this portion, let us return unto our heavenly Bridegroom, and ask for his Spirit that we may be on terms of closer intimacy with him, and henceforth sit at the table with him.

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Do You Desire the Ministry?

Martyn
Lloyd-Jones was one of the greatest preachers of the twentieth century. He
pastored the Westminster Chapel in the heart of London for nearly three
decades, and by the end of his ministry, he was one of the most influential
ministers on earth. But before Lloyd-Jones was a great preacher, he was an
accomplished physician. After earning his medical degree, he came under the
tutelage of Lord Horder, caregiver to His Majesty, King George V, and enjoyed
one of the most promising medical careers in all of England.

In considering
God’s call to ministry, Lloyd-Jones wrestled with his “physician’s
dilemma”—giving up medicine to pursue preaching. Ultimately, it was a war of
desire, and his desire for ministry won out: “We spend most of our time
rendering people fit to go back to their sin! I want to heal souls. If a man
has a diseased body and his soul is all right, he is all right to the end; but
a man with a healthy body and a distressed soul is all right for sixty years or
so and then he has to face eternity in Hell.”1

Lloyd-Jones well
understood how God channeled the minister’s desires toward confirmation of
calling. He reflected:

I would say that
the only man who is called to preach is the man who cannot do anything else, in
the sense that he is not satisfied with anything else. This call to preach is
so put upon him, and such pressure comes to bear upon him that he says, “I can
do nothing else, I must preach.”2

If ever a young
man resonated with Lloyd-Jones’ description it was me, circa 1997. I felt an unprovoked,
unintended desire for ministry, and I did not know what to do with it. That
desire—and whether or not it was even appropriate—dominated my life. I did not
know where to turn or what to do, but, thankfully, God drew me to the Pastoral
Epistles. First Timothy, 2 Timothy, and Titus are often called the Pastoral
Epistles because they reflect most directly on pastoral service. In them, Paul
sets forth how the church is to minister and who should lead that ministry.
When I was discerning my call, I read through these letters daily to better
grasp what a life of ministry entails, how one is to serve the church, and,
especially, to clarify God’s will for my life. They were like road signs and
streetlights, both pointing and illuminating the way forward.

The most helpful
passage in the letters for anyone sensing God’s call to the ministry is 1
Timothy 3:1–7, as it states plainly the qualifications for the ministry. From
verse one I derive our first question: Do you desire the ministry?

APPROACHING
THE PASTORATE

In 3:1 Paul
writes, “It is a trustworthy statement: if any man aspires to the office of
overseer, it is a fine work he desires to do.” This singular verse is pregnant
with meaning and is key to discerning your call to ministry. Let’s unpack it piece
by piece.

It is a
trustworthy statement. On
five occasions in the Pastoral Epistles Paul says, “It is a trustworthy
statement.” Each time, he does it to draw particular attention to a word or
phrase of special importance. Here, he uses it to introduce the qualifications
for ministry, reminding us that they are essential for both the church and the
would-be minister. In other words, we should sit up and pay careful attention
to what follows!

Aspires. This is an uncommon New Testament
word. It means “to reach out after” or “grasp for.” We can think of this as the
practical act of seeking the office of overseer. Common expressions of this in
our day are applying for a ministry position, seeking mentorship from a pastor
or elder, enrolling in seminary, or entering a ministry training program.

Office of
overseer. This is the
subject of verses 1–7, and it refers to both a title and task, or form and
function. By form and function, I mean the correspondence between what someone
is called and what they do. Those who are pastors in title (form) must do what
pastors, biblically defined, do (function). Conversely, if a person is not
qualified to exercise authority in the church (function), you don’t get around
it by downgrading their title to “minister” or “director” (form). They are
still positioned to exercise authority in the church, thus functioning as a
pastor or elder. The term overseer refers to one who exercises spiritual
leadership over a congregation. As we will see, this office also carries with
it pastoral care responsibilities, a duty to preach or teach Scripture, and a
requirement to meet certain character qualifications. Scripture also says that
those who labor well in it are worth double honor—that is, full-time elders
(pastors) should be supported financially by their church (1 Tim. 5:17).

Depending on
your Bible translation, overseer may also be translated “bishop.” In the New
Testament, overseer, bishop, elder, and pastor are used interchangeably. For
example, here in 1 Timothy 3:1 the word overseer is the Greek word episkopos,
which is sometimes translated “bishop,” and from which the Episcopal Church
gets its name. It is synonymous with the Greek word presbyteros, meaning
“elder,” and from which the Presbyterian Church gets its name. We see these terms,
and the word pastor (Greek poimen), used interchangeably in places like Acts
20:17–38, 1 Peter 5:1–2, and Titus 1:5–7. The same scenario occurs in 1 Timothy
5:17 when Paul calls the overseers “elders.” Therefore, in this book, we will
use pastor, elder, bishop, and overseer interchangeably, and in so doing we
will anchor their qualifications and functions to 1 Timothy 3:1–7.

Fine. The work of ministry is a fine
work. Fine means “noble,” “honorable,” or “excellent.” This means that yearning
for ministry is a good thing. Be encouraged, if you find yourself aspiring to
the ministry, that the work is not only worthwhile but exceedingly glorious,
and it is worthy of your full effort and pursuit.

Desire. This word refers to the inward
compulsion, or passion, for ministry. It is what’s taking place in your inner
person that leads you to “aspire,” or pursue practically, ministerial service.
These two words—aspire and desire—must go together. If you desire the ministry,
you will aspire to it.

To do. With this phrase, Paul puts the
minister’s task on an active, energetic footing. Again, the wording is subtle
but important. The office of the pastor is not merely a position to be
occupied; it is a work to be done. For a number of years, I had the privilege
of pastoring near Fort Knox, Kentucky. Nearly half of my church was military,
and I enjoyed spending many days on base. One day while eating lunch with a
group of soldiers, I noticed that officers wore their ranks on their shoulders,
whereas the enlisted soldiers’ chevrons were positioned on their arms. When I
asked about it, I learned that the placement of an officer’s rank on his
shoulder signified the burden of leadership he carried. Conversely, the
enlisted soldier’s rank on the arms indicates the brawny nature of his work,
serving his country with strength and arms.

We should think
of the pastoral office similarly, except that a pastor wears his ranks on both
his shoulders and his arms. There is no such thing as a pastor who knows only
the burden of leadership or only the sweat of service. He who desires the
ministry must aspire to both, since the ministry necessarily includes both. A
pastor serves the people of God and carries out his responsibilities as
assigned by Scripture and God’s people.

____________________________________________________

1. Iain
Murray, D. Martyn Lloyd-Jones: The First Forty Years, 1899–1939 (Edinburgh:
Banner of Truth, 1982), 80

2. Martyn
Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1972), 105.

*This article is an excerpt from Discerning
Your Call to Ministry: How to Know For Sure and What to Do About It, by Jason K. Allen. If you are
considering the ministry, there are two mistakes you must avoid. The first is
taking up a calling that isn’t yours. The second is neglecting one that is.*

*This article
was originally published on 9/21/16*

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Lord’s Day Mediation: “O Lord, Thou Hast Pleaded the Causes of My Soul” by C.H. Spurgeon

Lord’s Day Mediation: “O Lord, Thou Hast Pleaded the Causes of My Soul” by C.H. Spurgeon (Morning & Evening, November 20, Morning)

“O Lord, thou hast pleaded the causes of my soul.” (Lamentations 3:58)

Observe how positively the prophet speaks. He doth not say, “I hope, I trust, I sometimes think, that God hath pleaded the causes of my soul;” but he speaks of it as a matter of fact not to be disputed. “Thou hast pleaded the causes of my soul.” Let us, by the aid of the gracious Comforter, shake off those doubts and fears which so much mar our peace and comfort. Be this our prayer, that we may have done with the harsh croaking voice of surmise and suspicion, and may be able to speak with the clear, melodious voice of full assurance. Notice how gratefully the prophet speaks, ascribing all the glory to God alone! You perceive there is not a word concerning himself or his own pleadings. He doth not ascribe his deliverance in any measure to any man, much less to his own merit; but it is “thou”–“O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.” A grateful spirit should ever be cultivated by the Christian; and especially after deliverances we should prepare a song for our God. Earth should be a temple filled with the songs of grateful saints, and every day should be a censor smoking with the sweet incense of thanksgiving. How joyful Jeremiah seems to be while he records the Lord’s mercy. How triumphantly he lifts up the strain! He has been in the low dungeon, and is even now no other than the weeping prophet; and yet in the very book which is called “Lamentations,” clear as the song of Miriam when she dashed her fingers against the tabor, shrill as the note of Deborah when she met Barak with shouts of victory, we hear the voice of Jeremy going up to heaven–“Thou hast pleaded the causes of my soul; thou hast redeemed my life.” O children of God, seek after a vital experience of the Lord’s lovingkindness, and when you have it, speak positively of it; sing gratefully; shout triumphantly.

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Five Words that Weaken Every Sermon

Preaching is God’s ordained method to convey his Word and build his church. As such, preaching is every pastor’s principle responsibility and every church’s primary need. Therefore, every pastor must preach, and preach well, every Lord’s day.

However, good sermons, like good meals, do not just happen. They are intentionally crafted by bringing together essential elements. In the case of preaching, one essential element is key words. Determining which words to add and which words to subtract is an indispensable component of sermon preparation.

As I’ve previously argued, certain words will strengthen most any sermon.

Conversely, some words weaken the sermon. If used at all, they should be used knowingly and sparingly. Consider these five words that weaken every sermon.

Thing

“Thing” has long been a pet peeve of mine. That is why I was so pleased to see HB Charles address this issue in his helpful book On Preaching.

Charles writes:

“Get “things” out of your sermon. . . .  The word ‘things’ is nonspecific. The more specific you are, the more compelling your ideas will be. So try other key words instead of ”things.”

Give four reasons why believers should pray.

State three requirements for Christian discipleship.Share five benefits of forgiving people who have wronged you.Describe the dynamics of a healthy church.Explain the signs of true conversion.Present three principles to practice for loving your spouse.Warn of the dangers of living selfishly.[1]”

What makes “things” helpful—its flexibility—also makes it weak. It has so much versatility it lacks clarity and force. A word that can mean so much usually means very little.

Opinion

Preaching is to be text-based, derived from the Word of God. Thus, by definition it is objective and authoritative, and arrive as a certain, sure word. Therefore, the instinct to stipulate, “this is just my opinion” should send off alarm sirens in the mind of the preacher.

The need to clarify, “This is just my opinion” is likely due to one of two factors. Either the preacher is spending too much time away from the text, thus forfeiting authority and undermining biblical preaching; or, when on occasion, you are intentionally (and justifiably) offering your opinion, you may be underestimating your crowd. They can probably sense you are moving to a word of application not specifically stated in the text, and there is no need to overly clarify you are opining.

On other occasions, when you come to a debatable interpretation of a passage—one in which credible evangelical scholars differ—and you feel the need to make your congregation aware the text’s meaning is debatable—consider using the phrase “I believe” as opposed to “My opinion is.”

For example, stating, “Evangelical Bible scholars are of mixed opinion on the meaning of this phrase, and after careful study, I’ve come to believe it means….” Is stronger than “Evangelical Bible scholars are of mixed opinion on the meaning of this phrase, but my opinion is…”. The former implies careful study and reflection, with a measure of confidence. The latter sounds more whimsical, less grounded and less certain.

The bottom line is, if you feel the need to offer a naked “This is just my opinion” what follows probably is not worth offering anyway.

Sorry

Nothing kills a sermon like beginning it with an apology. As a general rule, if the sermon merits an apology, it doesn’t merit preaching. When it comes to apologies, I’ve heard them all:

“I’m sorry, but I’m just not as prepared as I’d like to be today.”

“It’s been a crazy busy week, so bear with me this morning.”“I’m sorry, I’m not exactly sure what our passage means, but I’m going to do my best.”“I’m not a theologian, but I’ll try to do this text justice.”“Allow me to apologize in advance, the sermon this morning contains nothing novel, nothing new.”

Typically, apologies enter a sermon for two reasons. The first is due to some providential hindrance: illness, an unforeseen crisis, or some other uncontrollable circumstance. If this is the case, don’t apologize. Instead, embrace it as God’s providence in your life, and be especially dependent on his strength during the sermon.

The other reason to apologize is due to some avoidable setback: laziness, sloppiness, or poor prioritization. In this scenario, if you feel the impulses to apologize channel it into repentance to the Lord. Resolve to be a better steward of your time and not to get into that situation again.

Concluding

Announcing “in conclusion” or “as I conclude” is a request for your listeners to close their Bibles and begin thinking about lunch. That’s why it is best not to announce your intent to begin your conclusion; just begin your conclusion. Sermons should end with punch. Foreshadowing your conclusion almost ensures it fizzles out.

However, there is one thing worse than announcing your intent to conclude the sermon. It is announcing your intent to conclude then not concluding.   If you do, in addition to your hearers tuning out the rest of your sermon, you will also, if done often, lose credibility with them.

God

This final word of concern may seem peculiar, if not controversial. Yet, throwing around a generic, unbiblical “God” will weaken your sermon and may confuse your audience.

Non-Christian “God-talk” plagues society. From the athlete who decides to “Thank God my curveball worked tonight,” to the syncretistic, pluralistic, and mystical God references that are so commonly used in common parlance, America’s god is a generic, non-descript one. Such opaque God references are often sub biblical.

Speaking specifically about God the Father, God the Son, and God the Holy Spirit, in their biblical context and in light of their biblical character, gives the sermon a distinctly Christian ring.

Conclusion

Successful sermons optimally leverage words to explain the meaning of the text and to bring it to bear in the lives of the congregants. Strategically deploying words can strengthen a preaching event, but carelessly letting unhelpful words clutter the sermon will weaken it. Surgically pruning unclear and unhelpful words will give the sermon added energy and punch, leading to a sharper and more powerful sermon.

_________________________

[1] H. B. Charles, On Preaching, 84.

*This article was originally published October 2015

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Lord’s Day Meditation: “O That I Knew Where I Might Find Him!” by C.H. Spurgeon

Lord’s Day Meditation: “O That I Knew Where I Might Find Him!” by C.H. Spurgeon (Morning & Evening, November 19, Evening)

“O that I knew where I might find him!” (Job 23:3)

In Job’s uttermost extremity he cried after the Lord. The longing desire of an afflicted child of God is once more to see his Father’s face. His first prayer is not “O that I might be healed of the disease which now festers in every part of my body!” nor even “O that I might see my children restored from the jaws of the grave, and my property once more brought from the hand of the spoiler!” but the first and uppermost cry is, “O that I knew where I might find Him, who is my God! that I might come even to his seat!” God’s children run home when the storm comes on. It is the heaven-born instinct of a gracious soul to seek shelter from all ills beneath the wings of Jehovah. “He that hath made his refuge God,” might serve as the title of a true believer. A hypocrite, when afflicted by God, resents the infliction, and, like a slave, would run from the Master who has scourged him; but not so the true heir of heaven, he kisses the hand which smote him, and seeks shelter from the rod in the bosom of the God who frowned upon him. Job’s desire to commune with God was intensified by the failure of all other sources of consolation. The patriarch turned away from his sorry friends, and looked up to the celestial throne, just as a traveller turns from his empty skin bottle, and betakes himself with all speed to the well. He bids farewell to earth-born hopes, and cries, “O that I knew where I might find my God!” Nothing teaches us so much the preciousness of the Creator, as when we learn the emptiness of all besides. Turning away with bitter scorn from earth’s hives, where we find no honey, but many sharp stings, we rejoice in him whose faithful word is sweeter than honey or the honeycomb. In every trouble we should first seek to realize God’s presence with us. Only let us enjoy his smile, and we can bear our daily cross with a willing heart for his dear sake.

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Whatever Happened to “Surrendering to Ministry”?

A generation ago, “surrendering to ministry” was common parlance
in Baptist churches. In fact, hardly an invitation was extended in my home
church that did not include a call to surrender to ministry, immediately after
an appeal to follow Christ, be baptized, or join the church.

As a boy, the phrase “surrender to ministry” both mystified and
unnerved me. It sounded as though one was embracing an unwanted life, a call to
a distant land to engage in an undesired work. It seemed like a call one
intuitively resisted—as long as possible—until finally buckling under the
Spirit’s pressure and embarking on a life of ministry that, albeit noble, would
be marked by sacrifice and hardship.

In hindsight, I do not think that is what my pastor meant, nor
do I think that is what the New Testament implies. As I found in my own life,
surrendering to ministry is not caving to an unwanted vocation; it is embracing
what becomes increasingly irresistible—the gospel ministry.

“Surrendering to ministry” is a phrase the church needs to
recover and a ministry-posture the church needs to cultivate. Every faithful
ministry begins with a surrendered life, and that submissiveness shapes every
aspect of one’s ministry, including why, where, and what one preaches.

Why You Preach           

First, “surrendering to ministry” rightly establishes the
preacher’s motivation. After all, the preacher’s incentive should not be filthy
lucre, the applause of men, or any other earthly enticement. Rather, the
preacher should, like the Apostle Paul, know in his heart, “If I preach the
gospel, I have nothing to boast of, for I am under compulsion; for woe is me if
I do not preach the gospel.”[i]

Surrendering to preach is to be so gripped by God’s call and so
moved for his glory that one knows Jeremiah’s burden: “If I say, ‘I will not
remember Him or speak anymore in His name,’ then in my heart it becomes like a
burning fire shut up in my bones; and I am weary of holding it in, and I cannot
endure it.”[ii]

The urgency with which one preaches may ebb and flow based on a
multitude of factors including: the receptivity of the congregation, the
preacher’s spiritual vitality, and the tenor of the text itself. But, for the
preacher rightly surrendered to ministry, the “why” of the ministry is settled—it
is for Christ and his glory.

Where You Preach

Second, “surrendering to ministry” includes a determination to
follow God’s call—wherever it may lead. The minister is to be at
God’s disposal, sensing and seeking his leadership for where he
would have the minister go and to whom he would have the
minister serve.

Initially, this includes a willingness to leave family and
friends, to go to a distant place, or to undertake a new work.  After all,
Jesus reflected, “Foxes have holes, and birds of the air have nests, but the
Son of Man has nowhere to lay his head.”[iii] Too many ministers are perfectly
willing to follow God’s call as long as it does not lead out of their hometown.
Such kingdom restrictiveness is alien to the New Testament and stymies one’s availability
to be used by God.

Additionally, a willingness to go wherever includes
a willingness to minister to whomever. There are churches across
the land poised for anything but numerical success.  Challenging
demographics, an unreceptive audience, or a dilapidated neighborhood might make
God’s call unattractive, but if it is God’s call, it is a glorious
one—regardless of the zip code. After all, struggling churches and dying
communities need ministers too.

What You Preach

Third, “surrendering to ministry” means operating under the
authority of God’s Word. Most especially, this relates to the act of preaching
itself. The role of the preacher is not to cobble together anecdotes with human
insights, and then sprinkle in a couple of Bible verses to produce a “homily.”

To surrender to ministry is to submit to preach God’s Word. The
surrendered preacher knows he has a predetermined message—the Word of God—and a
predetermined responsibility—to preach that Word. The preacher’s job
description is to read, explain, and apply the text, bringing it to bear on
God’s people.

The faithful preacher tunes his ear to the Spirit of God, not
the critic’s grumble. His finger is on the text, not in the air gauging the
wind, and his voice is given to preaching the Word—not peddling shallow sermons
for shallow people.

Too many pastors are textual acrobats, contorting their
preaching to avoid Scripture’s sharper edges. Such preachers have become adept
at explaining away angular texts and dodging confrontational verses. On the
contrary, the preacher’s charge is clear: “Preach the word; be ready in season
and out of season; reprove, rebuke and exhort with great patience and
instruction.”[iv]

Conclusion

These days the phrase “surrendering to ministry” seems to have
gone the way of the El Camino car and the waterbed. This is more than
unfortunate; it is altogether unhealthy—and the church is the big loser.

A surrendered life is integral to a healthy ministry.
“Surrendering to ministry” is a phrase to be recovered, but, more importantly,
it is a heart-posture to be cultivated and pursued.

Has God called you to ministry? If so, in the words of Martyn
Lloyd-Jones, he has issued to you “the highest and the greatest and the most
glorious calling to which anyone can ever be called.”[v] Respond to him by
surrendering to his ministry and cultivating a life of submission to Christ and
his Word.

[i] I Corinthians 9:16.

[ii] Jeremiah 20:9.

[iii] Matthew 8:20.

[iv] II Timothy 4:2.

[v] Martyn Lloyd-Jones, Preaching and Preachers (London: Hodder and Stoughton, 1973), 17.

*This article was originally published October 2013

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Lord’s Day Meditation: “Thou Art From Everlasting” by C.H. Spurgeon

Lord’s Day Meditation: “Thou Art From Everlasting” by C.H. Spurgeon (Morning & Evening, November 18, Evening)

“Thou art from everlasting.” (Psalm 93:2)

Christ is Everlasting. Of him we may sing with David, “Thy throne, O God, is forever and ever.” Rejoice, believer, in Jesus Christ, the same yesterday, today, and forever. Jesus always was. The Babe born in Bethlehem was united to the Word, which was in the beginning, by whom all things were made. The title by which Christ revealed himself to John in Patmos was, “Him which is, and which was, and which is to come.” If he were not God from everlasting, we could not so devoutly love him; we could not feel that he had any share in the eternal love which is the fountain of all covenant blessings; but since he was from all eternity with the Father, we trace the stream of divine love to himself equally with his Father and the blessed Spirit. As our Lord always was, so also he is for evermore. Jesus is not dead; “He ever liveth to make intercession for us.” Resort to him in all your times of need, for he is waiting to bless you still. Moreover, Jesus our Lord ever shall be. If God should spare your life to fulfil your full day of threescore years and ten, you will find that his cleansing fountain is still opened, and his precious blood has not lost its power; you shall find that the Priest who filled the healing fount with his own blood, lives to purge you from all iniquity. When only your last battle remains to be fought, you shall find that the hand of your conquering Captain has not grown feeble–the living Saviour shall cheer the dying saint. When you enter heaven you shall find him there bearing the dew of his youth; and through eternity the Lord Jesus shall still remain the perennial spring of joy, and life, and glory to his people. Living waters may you draw from this sacred well! Jesus always was, he always is, he always shall be. He is eternal in all his attributes, in all his offices, in all his might, and willingness to bless, comfort, guard, and crown his chosen people.

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Parents: Three Motivations to Avoid

As the father of five young children, I live
with an ever-present awareness that my greatest stewardship is my children.
Many men can preach a sermon and more than a few can be a seminary president,
but only one can father these five children.

Thus, my wife and I approach our family with
a profound sense of stewardship and intentionality. As parents, we are
practitioners, but also observers, always seeking to learn and improve in order
to be most faithful.

Over the past decade, I’ve witnessed in
others—and, unfortunately, in myself—three parental motivations to avoid. Like
weeds that force their way through the best-cultivated garden or thickest
concrete, these motivations seem stubborn, always reappearing; resilient,
always resurfacing.

In fact, if I could wish away three parental
motives from my heart, and from others, it would be these: ambition, fear, and
pride.

Parenting
out of Ambition

Parenting out of ambition occurs when we
channel our goals through our children. Mothers do this when they vicariously
cheer through their daughters and fathers do so when they vicariously play
sports through their sons. At a deeper level, this occurs when parents require
of their children a level of commitment and accomplishment they never attained.

Parental ambition drove Hans Luther to deter
his son, Martin, from entering the ministry. Luther’s father desired him to
study law that he might enjoy financial gain and social respect. Had he been
successful, Hans Luther would have deprived the church of one of one of its
greatest gifts and delayed the much needed reformation and revival he brought.

There is a difference between aspiration and
ambition. It is right to have aspirations for our children and to
cultivate in them a healthy sense of ambition. But it is wrong
to channel our ambitions—whether for their lives or our own—on them, especially
when those ambitions are man-centered and not God-centered.

Parenting
out of Fear

Another parental attitude to avoid is fear.
Like ambition, fear appears in many forms. Sometimes it is hyper-safety,
leading parents to avoid contact sports and seek to insulate children from
harm. At other times, it shows up in “helicopter parenting,” remaining in
proximity to our children, helping them make decisions and avoid life’s
dangers.

In bourgeois Christianity it is often fear of
our kids failing in life. The thinking goes, “If my son doesn’t make all As he
might not score well on the SAT, not get into the best college, or find the
best job. He’ll be a failure. He’ll live in my basement and play Xbox for
life.”

My wife and I insist our children wear
seatbelts, and we hold them to rigorous academic standards. But we aim not to
parent out of fear of what they may or may not become. The point is not to be
cavalier, recklessly hoping for God’s kind providence. Rather, we should parent
out of stewardship and love, not fear and doubt.

Parenting
out of Pride

Parenting out of pride is the most
insidious—and injurious—attitude of all. If left unchecked, it will lead us to
value morality over spirituality and cultivate children that are
self-righteous, but know not Christ’s righteousness. Parenting out of pride is
more concerned about man’s evaluation of your parenting than God’s, and more
concerned about man’s opinion of your children than God’s.

Those serving in ministry are especially
susceptible to parenting out of pride. An unhealthy commitment to I Timothy 3,
and a well-ordered house, can cause one to incentivize moral structure to the
oversight of repentance, regeneration, and true submission to Christ’s
Lordship.

Even more disastrously, pride can lead
parents to prod children down the aisle before the gospel has ripened in their
heart. Jesus beckons children to come to him, but he doesn’t beckon parents to
shove them. Lead them to Jesus, yes. Shove them down the aisle, no.

On
the Contrary, Redemptive Parenting

Due to our sin natures, even our best efforts
will remain indecipherably corrupt. But the more one is conscious of a
propensity to err in these directions, the less likely one is to do so.
Gospel-centered parenting focuses on cultivating the heart toward submission to
the Word of God, repentance, godliness, and cherishing the gospel.

Conclusion

Parenting is the most enjoyable and
exhilarating responsibility I know. I feel as though I am getting to create,
invest, sculpt, build, and nurture all at once. It satisfies the pastor,
entrepreneur, teacher, builder, evangelist, and leader within me.

As I do this, I know my supererogative
responsibility is to tend the heart, nurturing my children in the fear and
admonition of the Lord, and teaching them to know, love, and live the gospel.
To make sure their heart is right, I must first nurture my own, and that
includes forsaking ambition, fear, and pride.

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