For God Has Not Given Us a Spirit of Fear

April 13, 2008 by FSSL 5 Comments

For God Has Not Given Us a Spirit of Fear

by Barry Pendley

One may ask, “If God wants us to fear Him, then how does this concept correlate with the Scripture passages that state ‘God has not given us a spirit of fear . . . (Ro 8:15)’ and ‘Perfect love casts out fear. (1Jn 4:18)?’”

For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. (Ro 8:15)

The Apostle Paul weaves many great doctrines together in this passage – the doctrines of assurance, eternal security, and adoption. We do not know the exact situation of the Roman believers, but we do know that they are like the rest of us. At different times we wonder “Am I really saved?” “Will God allow me to be doomed to Hell?”

Paul states that we do not need to fear. Literally, as believers, we do not need to be terrified of eternal damnation because we are members of God’s family. The fear spoken of in this passage is the fear of eternal damnation. As believers, we fear God’s discipline and disappointment, not eternal damnation.

There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. no fear of judgment. (1Jn 4:18)

Again, this passage speaks of having “no fear of judgment.” This is akin to the Romans 8:15 passage. Why does John say that there is no fear in love?

John states that “fear has to do with punishment.” The word punishment is only used here and in Matthew 25:46 where it speaks of eternal damnation. Therefore, what is in view is God’s punishment that is reserved for unbelievers. John’s point is that when the believer stands before the judgment seat of Christ, he will not fear this eternal damnation in hell.

When we, as believers, sin against God, we bring Him displeasure and become subjects of His wrath. But this wrath is loving and fearful discipline. He treats us as part of His family and disciplines us so that we will confess our sins and experience the joy that comes from obedience. For an extended description of God’s discipline on the believer see Hebrews 12:5–11.

Filed Under: Biblical Theology, Peer Pressure

Book Review: Fundamentalism and American Culture by George Marsden

April 13, 2008 by FSSL Leave a Comment

Fundamentalism and American Culture by George Marsden

by Brad Anderson

[amazonify]0195300475[/amazonify]In case you haven’t noticed, there are competing strains of theological conviction within fundamentalism. There are traces of Billy Sunday-style tent revivalism, higher/deeper life pietism, Calvinism, Arminianism, Puritanism, and mysticism, to name a few. Why are such divergent views reflected within fundamentalism? To find out, read George Marsden’s book Fundamentalism and American Culture (Oxford, 1980). Although written nearly twenty years ago, the book cogently answers such questions.

Marsden starts all the way back in 1870 to get at the roots of the fundamentalist movement. Fundamentalism was the result of theological conservatives from various backgrounds coming together to contend for the faith. He traces the movement as it battles Darwinism, higher criticism, philosophy, and liberalism.

One of the many strengths of the book is the perceptive descriptions of early fundamentalist leaders, such as Moody, Riley, Torrey and others. It’s also interesting to see how writers like Darby, Scofield, and even Francis Bacon influenced the movement. Also fascinating is what Marsden calls “The Great Reversal” (85f), explaining how fundamentalists changed from active engagement in civic reform to disengagement.

The primary benefit of this book is that it helped answer the question, “Who was the true fundamentalist? I or the guy whose views are hostile to mine?” Marsden points out that fundamentalism has historically embraced a variety of theological tenets. As he suggests, “Fundamentalism was a mosaic of divergent and sometimes contradictory traditions and tendencies that could never be totally integrated” (43). Fragmentation has been the norm historically. Everyone from Reformed/Calvinist traditions to Keswick deeper life advocates, from Warfield to Moody to Billy Sunday, have been represented within the fundamentalist fold. What bound them together was their common enemy: liberalism. Those who read Marsden (and other histories of fundamentalism) will better understand the current state of fundamentalism and can come to their own conclusions regarding the future of the movement.

Filed Under: Book Reviews

Do You Fear Man Too Much and God Too Little Part 1

April 8, 2008 by FSSL 1 Comment

If Everyone Else Jumped Off a Cliff . . .

Do you fear man too much and God too little? Part 1 of 4

by Barry Pendley

There was a test conducted by a university where 10 students were placed in a room. Three lines of varying length were drawn on a card. The students were told to raise their hands when the instructor pointed to the longest line. But 9 of the students had been instructed beforehand to raise their hands when the instructor pointed to the second longest line. One student was the stooge. The usual reaction of the stooge was to put his hand up, look around, and realizing he was all alone, pull it back down. This happened 75% of the time, with students from grade school through high school. The researchers concluded that many would rather be popular than be right.

We all, to one degree or another, long to be accepted, loved, and esteemed by others. However, this longing often supplants biblical thinking, which in turn, leads to disobedience. Society calls this “peer pressure;” God calls it a “fear of man.”

What is the difference between peer pressure and a fear of man? Peer pressure and the “fear of man” are not synonymous. Peer pressure has a good side. It can be that which causes you to do what is right. For instance, a godly friend may encourage you toward Christlikeness.

As iron sharpens iron, so one man sharpens another (Pr 27:17).

Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up (Ecc 4:9–10).

Therefore, peer pressure has a good side. Yet, peer pressure has a dark side. It is a “fear of man” which leads one to ungodly behavior. Throughout this series of articles, we will focus on this side of peer pressure and refer to it as God does – the “fear of man.”

Fear of man will prove to be a snare, but whoever trusts in the LORD is kept safe (Pr 29.25).

Everyone has a “fear of man.” As one writer puts it, “if one denies that he has a ‘fear of man’ you had better check his pulse.” Before you reject this premise, consider the following questions:

Are you a teen who keeps his room locked and does not want his parents to come in – Do you have a fear of what they will find?
Have you ever abandoned verbalizing a good thought for fear that others may think you are unintelligent?
Have you ever failed to stand for truth because you knew the overwhelming (or maybe a simple) majority went against you?
Do you seek the attention of others?
Do you ask others for their comments knowing that they will applaud you for something you did?
Have you ever done something moronic so as to attract the attention of others?
Do you ever exaggerate about your experiences?
Have you ever lied, fearing that someone would know the truth?

Would you have been among the 75% of students in the illustration at the beginning of this article?

If you answered “yes” to any of the above, I rest my case. The “fear of man” permeates society to such a degree that it is no secret. Interestingly enough, many psychologists have “discovered” this problem, labeling people who succumb to a “fear of man” as those who have “low self-esteem,” are “co-dependent,” or have “histrionic personality disorder.” Some, labeled “agoraphobics,” are so fearful of people that they will not go to a mall, store, or in some cases, never leave their homes.

As you can see, psychologists have not uncovered a new problem, they merely gave an old problem a new name. Not only has psychology given the “fear of man” a new label, it posits new techniques to rid people of “low self-esteem” and a variety of other mental problems. This article will expose certain myths associated with a “fear of man.”

Myth 1: “Ignore the pressure and it will go away!”

Should you ignore the pressure hoping it will go away? This seems to be the sentiment of the world’s counsel. They say things like:

“If you have a problem, avoid it, pretend it doesn’t exist.

“If it is in your power, do away with those things (people) that bring your pressure.”

According to a Christian psychologist, Clyde Narramore, the way to handle peer pressure is to get rid of the pressure altogether. In his book, How to Handle Pressure, he illustrates his point by describing the “no grade” system.

Shortly after graduating from college, I taught in an elementary school which experimented with a number of innovative ideas. One of these was the issuing of report cards without precise grades.

The principle, herself, was a relaxed, thoughtful person. She wanted each child to do his best without undue pressure from competition. Teaching in this school was a rewarding experience for me. Each month when the report cards were issued, teachers wrote a brief description of the child’s activities and progress. But no grades were assigned. Frankly, I felt a little uncomfortable at first, not giving “A’s” and “C’s” or “1s” or “4s” or something in between. But as time went on I saw many advantages in this procedure. I soon learned, too, that the kids liked it very much. Some of the children who had grown up in that school had never received a “mark” and they didn’t know the difference between an “A” and a “D.” But they were happy, and relaxed, and they did excellent work.

What are the problems with this view? Narramore’s popular concept is more fantasy than reality for at least two reasons

It is impossible to get rid of pressure. We will always have a “fear of man.” The problem is not fearing man, but succumbing to it.

Getting rid of the pressure should not be one’s focus. What should be the Christian focus? A Christian can effectively battle against peer pressure (fear of man) by developing a fear of the Lord.

Myth 2: “You need other people for selfish reasons!”

The world doesn’t like to put it so bluntly, but this is exactly what it teaches. You will find this teaching floating in pop songs like “People Who Need People” and the pop psych literature.

The basic personal need of each personal being is to regard himself as a worthwhile human being . . . . In order to do so, we must not only be significant but also be secure in the unconditional love of another person. Larry Crabb in Basic Principles of Biblical Counseling, pp 53, 63

If the need for love is not met in a person’s life, he may develop attitudes and tendencies . . . that will shape his whole life in a distorted pattern. Clyde Narramore in This Way to Happiness, p 16.

If I could write a prescription for the women of the world, I would provide each one of them with a healthy dose of self-esteem and personal worth . . . . I have no doubt that this is their greatest need. James Dobson in What Wives Wish Their Husbands Knew About Women, p 35.

Psychologists use the “empty love cup” to illustrate this teaching. They believe that man has an internal void that needs to be filled with love, acceptance, affirmation, and recognition. According to the world, man is empty if he does not have these things. You may have heard this philosophy in the following statements:

I need to be affirmed by my friends.

I need acceptance.

If you haven’t noticed these statements, listen for them. They are commonly used on Christian radio, self-help books, and in the conversations of many Christians. What are the problems with this view?

According to psychology, one of your greatest problems is a lack of love. The Bible teaches differently. Man’s greatest problem is sin.

According to psychology, your focus must be to receive love (affirmation) from others. The Bible teaches that your focus must be to show love to God and others, not get love from others.

What is the result of this teaching? This view actually causes and promotes a “fear of man.” According to these teachers, you must focus on receiving love and affirmation from others. If you don’t receive this affirmation, then you are lacking. Your friends, then, become a selfish means to this acceptance. So, if your life focus is to serve yourself, you will be pressured to be accepted by your peers! You will do whatever you can to receive acceptance, affirmation, and love from your peers. If that isn’t a “fear of man” what is?

Myth 3: “Cast aside all guilty feelings!”

This may be the most prominent way the world has replaced a fear of God with the fear of man. Psychologists no longer talk of guilt in a biblical sense. They have taken a biblical word and stripped it of all meaning. Psychology redefines “guilt” in such a way that it is now considered a mere feeling. Today, people talk not of guilt, but of “guilt feelings.” They say things like:

“Don’t feel guilty, you need to feel good about yourself!”

“Don’t feel guilty, ignore those feelings! They don’t exist! They are a product of your imagination!”

“Don’t feel guilty, do what you want to do!”

“Don’t feel guilty, stay busy!”

What are the problems with this view?

Guilt is not a feeling, it is a legal fact. Psychology has confused the fact of guilt with the feelings of shame. Guilt is not a feeling, shame is a feeling. Guilt may or may not be followed by shame. For instance, have you ever run a stop sign without realizing it? You don’t feel shamed because you were not aware of your transgression. Yet, if you were pulled over by a police officer, he would consider you guilty. Consider how ridiculous you would sound explaining your innocence to a police officer:

Sir, you know I can’t be given a ticket for running that stop sign back there. I had no guilt feelings. Also, guilt is so bad, that I have cast aside all guilt feelings.

The Bible records an instance where the spiritual leaders in Jerusalem were so full of greed that they were thieves. Though the priests were guilty of thievery, they had no feelings of shame. Notice how the Bible emphasizes the point:

Are they ashamed of their loathsome conduct? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; they will be brought down when I punish them,” says the LORD. (Jer 6.15 repeated in 8.12)

Were these people guilty of sin? Yes. Did they feel the impact of their guilt? No. They were not at all ashamed; they didn’t even know how to blush.

Guilt is only cast away by obedient living. One cannot play mind games by “casting aside feelings.” The only way one can gain a “guilt-free conscience” is by living obediently. Since one becomes guilty by sinful living, one also maintains innocency by living obediently. Notice how David dealt with his guilt before God:

Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin. (Ps 51.1–2)

Conclusion The “fear of man” is ripping apart the moral fabric of our society. It is found among all people, children through adults. It rears its ugly head in many different ways. Psychologists proffer their counsel, but they have had more success in identifying it than eradicating it. Therefore, one must give full attention to the Scriptures and consider how to do battle with the “fear of man.”

Think what would have happened during the Revolutionary war if the soldiers fell prey to a “fear of man.” Imagine if Wycliffe and the translators of Scripture succumbed to a “fear of man;” we would not have God’s Word in the English language. Consider what example you would leave your children if you allowed a “fear of man” to dominate your life. Imagine standing before God, your sovereign Creator, and saying to Him, “I feared man more than you.”

Consider the words of John Flavel, a nonconformist who lived in the 1600s:

The unsaved man fears man and not God; the strong Christian fears God and not man; the weak Christian fears man too much and God too little.

This four-part series was developed shortly after the author read the book, When People are Big and God is Small.

Filed Under: Peer Pressure, Practical Theology

Assurance of Salvation

April 7, 2008 by FSSL Leave a Comment

Assurance of Salvation

Barry Pendley

CHAPTER 1: Introduction

Recently, the topic of the assurance of salvation made a resurgence in many journal articles, books and debates. This issue is linked to the doctrines of Eternal Security and Perseverance, yet it hasn’t enjoyed the full development that these doctrines have undergone.

Probably the main reason for the current interest in the Assurance of Salvation is that it answers questions that lie deep within the mind of men and women. R.C. Sproul notes some of these questions and fears. “We fear His power, we fear His wrath, and most of all we fear His ultimate rejection.”¹

However, the topic is not new. Men in history have pondered the same worries, and some fortunately answered those questions. Martin Luther was one of the men. “It is this uncertainty that drove [him] almost out of his mind before he came to understand the great truth of justification by faith alone.”² Luther, Calvin and many other post-Reformation teachers developed this doctrine based on their study of the Word of God.³ Further statements and confessions elucidated the doctrine of assurance. By 1677, the Second London Confession expansion of the First, produced the first extant article on the Assurance of Salvation.⁴

John Wesley also preached and wrote on the subject. He was so effective that he is considered “the principal exponent of assurance in the eighteenth century.”⁵ Yet, John Wesley promoted a view that was inconsistent with Scripture and the very nature of God’s salvation. Wesley put fears and undermining doubts into many Christian’s minds concerning their future destiny. This is not to say that Wesley is alone responsible for this tragedy, the Romanists and other groups negate the possibility of assurance.

The Bible teaches that it is possible to have a complete assurance of salvation, and one can and must attain it. This will be decided throughout this study by examining the passages of Scripture pertaining to full assurance. God’s Word presents assurance as a possibility and benefit of a sure salvation. As well, lack of assurance indicates a person’s failure in understanding or applying the responsibilities of salvation, or even a lack of salvation in the first place.

CHAPTER 2: You Can Have Assurance

Some systems have the tendency to eradicate any thought of assurance (i.e.. Roman Catholicism and Arminianism). They do so by redefining assurance. Also, they claim that man, weak, frail, and sickly, cannot have complete assurance. This may reflect a theology that includes man as an initiator or completer in the salvation process. Yet, man can have full assurance. This is both “possible and desirable.”⁶

Definition of Assurance

The possibility of assurance is carefully and precisely presented in God’s Word. It is necessary to identify the terms used, as well as construct a working definition for assurance.

Biblical Words

“Guarantee” Bebaio”

This term has a figurative and literal usage in the Bible. Literally, it is used of an anchor (Heb 6:19). Figuratively, the word means reliable or dependable.⁷ By the fifth century, the word became recognized and used as a legal term.⁸

It is no surprise that the Apostle Paul uses the legal emphasis of Bevbaio” to refer to the promise of faith (Rom 4:16). This is a legal guarantee of the promise of the gospel and it’s benefits – both to Gentiles and Jews alike. Assurance of that promise is possible based on this legal promise and the dependability of the promise maker – God Himself.

“Know” Oida

The second word, oida, is by far, the most used term in this list. BAGD identifies five usages of the term. First, it can refer to “knowing something or someone.” Second, it is used of an “intimate relationship.” Third, it means “understand how” something is done or appears. Fourth, simply to recognize someone or something. Fifth, refers to taking an interest in someone or something.⁹

Oida is employed in the first usage by the Apostle John in his first Epistle to “furnish the groundwork” of assurance of salvation¹⁰. This knowledge is always listed with modes of practical behavior and demands obedience to it (1 John 1:6; 2:3).¹¹ The Holy Spirit gives this knowledge fully as a gift to the believer (1 John 2:20; 3:24).¹² Therefore, the knowledge of one’s assurance will have a profound effect on his behavior and vice versa. Knowledge of one’s assurance is therefore possible and extremely crucial to further obedience.

“Full Assurance” Plhroforevw

The final word is a verb which means “to convince fully.”¹³ Thayer states that it is “to fill one with any thought or conviction.”¹⁴ The noun Plhroforiva is used by Paul in reference to one’s acceptance of the gospel. “. . . because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction [plhroforiva ] (1 Thess 1:5) This deep conviction is possible and necessary. ”Purified [by the Work of Christ] the Christian can stand with ‘full confidence’ before God.”¹⁵ This is a theme that is presented in Scripture regarding one’s salvation (Rom 4:21; Col 2:2; Heb 6:11; 10:22).

A Working Definition

Since Calvin, many have confused the meaning of assurance of salvation. Calvin himself doesn’t make a distinction between saving faith and the confidence of that faith.¹⁶ While it is understood that assurance arises out of salvation, and they are inseparable (as the Puritans held), assurance can be thwarted, whereas salvation cannot.¹⁷ Zane Hodges ties assurance to saving faith¹⁸ and confuses the two¹⁹. Some say that “. . .it is possible to speak of an extremely high degree of assurance of salvation.”²⁰ Is assurance limited from being complete assurance?

All three Greek words, Bevbaio”, Oi\da, and Plhroforevw, indicate an unwavering, certain assurance. Bevbaio” identifies a “legal guarantee” that secures faith. Oi\da refers to the cognitive possibility of complete assurance. Plhroforevw, probably the most descriptive of the three terms, denotes a super-abounding assurance that is completely filled. Therefore, an assurance that cannot be complete is alien to the usages of these three terms. How then, does one define assurance? Assurance is a believer’s full knowledge that he or she is legally secure in God’s family for eternity.

You Can Experience Assurance

It would be presumptuous to think that this is the continuing experience of every Christian, unfortunately it is not. At the conception of salvation, full assurance is initiated. One cannot say that there was a lack of assurance at the moment of salvation and maintain they are saved. The experience of every true Christian at salvation is a result of a practical cognitive response, not just mere factual intake.²¹ This issues into an experience that reflects a personal relationship with Christ.²²

After salvation, a person is confronted with his old world. Emotional pressures, sin, and weakness create doubt in the Christian’s mind. If a true believer lives with unconfessed sin, his experience will not be “normal.”²³ Nor will it be unusual for a Christian to have frequent battles against doubts.²⁴ Beeke notes, “Pastorally, it is critical to maintain that justifying faith and the experience of doubt often coexist.”²⁵ If these doubts are handled correctly, a person can have the ability to experience complete assurance.

Although many do not have complete assurance, that does not preclude others from having that assurance. Demarest provides an insightful illustration of the possibility of assurance.

If a president should pardon a convicted criminal, it is proper that he should bring this to the person’s attention. Similarly, if God freely forgives our sins, we should expect that he will assure us of this fact.²⁶

One is able to experience assurance. This is a possibility because assurance is based on firm grounds.²⁷

Your Assurance is Based on Firm Grounds

The Five Arminian Articles, in Article 5, challenge the possibility of complete assurance by stating:

. . . only if they [Christians] are ready for the conflict, and desire his help, and are not inactive, keeps them from falling . . . they are capable through negligence, of forsaking again the first beginnings of their life in Christ.²⁸

Arminian Theology bases salvation on man’s works. Therefore, this statement is consistent with their belief. Unfortunately, it is entirely unbiblical. Assurance of Salvation, as well as Salvation are both gifts of God. Assurance is provided by means of the Holy Spirit and is not subject to human will, but rather God’s intended purposes.²⁹ “If salvation depends in any degree on personal goodness, there could not be even a saved person in the world, and therefore, not ground in it for assurance.”³⁰ Even though feelings and other “subjective phenomena” provide a sense of security, they are not true grounds for complete assurance, nevertheless “strong assurance.”³¹ What are the grounds of assurance?

The Westminster Confession of Faith, XIV.III. states.

This faith is different in degrees, weak or strong, may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.³²

Ultimately, the whole basis of assurance goes back to the faithfulness of God. God’s faithfulness extends to man in three different avenues: The Word of God (God’s Self-Revelation); The Inner Witness of the Holy Spirit (God’s Comforter); and perseverance (Christian’s Progress).³³ Peterson writes,

To stress the Word and downplay the other foundations is to risk easy believism and antinomianism. To emphasize the Spirit and minimize the Word and perseverance is to fall into subjectivism and mysticism. To look to perseverance while neglecting the other foundations is to invite merit theology and legalism.³⁴

God’s faithfulness is in view in all three areas. Man can and will default. Yet, the grounds for assurance is sure and never wavering. Assurance is possible because God makes it possible. God provides salvation and the attendant assurance forever. This is not based on man’s faithfulness, but God’s.

Summary

Complete assurance of one’s salvation is possible. The Bible presents assurance in terminology that indicates full assurance. Also, if a person is truly a believer, he or she has already experienced full assurance. Although, that assurance may wane because of internal or external influence, complete assurance is again possible. Lastly, since assurance is based on God’s faithfulness, a believer must be aware of this extension of grace. The Christian must remain responsible to this faithful God and maintain his assurance.

CHAPTER 3: You Must Maintain Your Assurance

God is faithful and provides the grounds for one’s assurance. Yet, this is not to be treated lightly. A believer has certain responsibilities. Once again, the age old debate arises. How does one reconcile God’s sovereign control with man’s responsibility? Carson has coined a term called “Compatibilism” to deal with this problem. He states, first, “God is absolutely sovereign but his sovereignty does not in any way mitigate human responsibility.” Second, “human beings are responsible creatures, but their responsibility never serves to make God . . . contingent.”³⁵

As noted previously, a believer may experience a loss of assurance. Many reasons exist for this problem. Some problems are doubt, the procedure of salvation, wrong theology, or unconfessed sin.⁰³⁶ Some corrective procedures have been suggested. Chafer states, “If need be, note the very day and hour of such a decision and then believe in the decision itself . . .”³⁷ John MacArthur finds eleven “test questions” in 1 John to bring one back to full assurance.³⁸ Meanwhile, Robert Gromacki identifies twelve “test questions” in the same book.³⁹ Are these steps comprehensive enough? Not according to Scripture. Carson writes, “Anyone who applies exactly the same spiritual remedy to these diverse ailments ought to have his license as a spiritual physician immediately rescinded.”⁴⁰

Looking back to the grounds for one’s assurance, a believer can maintain assurance by conviction of the Holy Spirit, through the Word of God, resulting in perseverance through life.

Produced by the Holy Spirit

The Holy Spirit plays an very important role in the lives of believers. Often, His role is misstated as an emotional experience, or overlooked with intellectual pride. Without the Spirit, a Christian would have doubts, fears, and hopelessness about the assurance of his salvation.

The Holy Spirit’s Role in His Witness

Two passages of Scripture, combined, explicitly state that the Holy Spirit is the agent of maintaining assurance.

For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, `Abba, Father.’ The Spirit himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (Romans 8:15-17)

Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, `Abba, Father’. (Galatians 4:6)

Based on Romans 8:15 alone, it is difficult to dogmatically prove that the “Spirit of sonship” is the Holy Spirit. Paul does say later in the parallel passage of Galatians 4:6 that this Spirit is the Holy Spirit.

The status of sonship is granted to the believer as a benefit of his salvation. Uo{qesia [sonship] “indicates a new family relation with all the rights, privileges, and responsibilities.”⁴¹ The Arminian would like to see the believer participating in this act of adoption. John Wesley, a proponent of Arminian thought, “distinguished between the witness of the Holy Spirit and the witness of a believer’s spirit.”⁴² This is merely an attempt to remain consistent within that system. Man does not participate with God to effect one’s salvation, nor salvation’s benefits – namely the witness of the Holy Spirit. Paul’s argument is proving that the Holy Spirit, given by God, provides assurance.

This does raise a question that is impossible to fully answer. What is the relationship between the Spirit’s testimony and one’s understanding of that testimony? One cannot rely on an emotional response to indicate whether the Holy Spirit is really bearing witness. This witness is not divorced from one’s intellect. It is not proper to think that God will propositionally reveal to a believer that he is a child of God.⁴³ This witness results in a firm conviction within a believer that he is a child of God. Douglas Moo notes that Paul’s purpose is to show that one who possesses the Holy Spirit, will accordingly respond with some emotion; not vice versa.⁴⁴ Hawkes aptly explains, “The Christian receives assurance through the exercise of his faculties, as the Spirit provides evidence of faith within the believer and also enables the reason to understand this evidence.”⁴⁵

The Holy Spirit’s Role in Conviction

Another aspect of the Holy Spirit’s work involves the conviction of the believer. The Bible says, “Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.” (1 John 3:24). Obedience is a very important part of maintaining a right relationship with God. When a believer disobeys, God works through the Holy Spirit to correct the believer. This is a benefit of the Holy Spirit’s witness. The Holy Spirit convicts the intellect through the Word of God and brings one back into a right relationship with the Father. Note that “. . .the Spirit’s testimony is always tied to, and may never contradict the Word of God.”⁴⁶

King David in the Old Testament was not a perfect man. He had some terrible sins in his life that would commit many believers into deep spiritual problems. Yet through the Word of God, his conscience was pricked, and he repented. “If your law had not been my delight, I would have perished in my affliction.” (Psalms 119:92)

Employed by the Word of God

The question may be raised, “If the Holy Spirit is the witness to the believer, how does the Holy Spirit objectively compel one to have complete assurance?.”

God has communicated to man through the propositional truths of the Word of the Scriptures. “In the past God spoke to our forefathers through the prophets at many times and in various ways” (Hebrews 1:1) Also, these truths are necessary for teaching and correcting man. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16) Lastly, the only way a man can understand the Word of God is by the aid of the Holy Spirit. “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” (1 Corinthians 2:14)

Since the Bible is the only way God communicates to man, it follows that it is only through the Word of God that assurance of salvation comes. “The Spirit gives His testimony with the Word and through the Word, never against the Word or without the Word.”⁴⁷ If one is diligent in the study and the application of God’s Word, the Holy Spirit will illumine that individual not only to understand the truths of Scripture, but to experience the benefits of the Spirit’s witness in complete assurance of salvation.

Exhibited by Perseverance

This presents another question. “If one has been saved, and is reading the Scriptures, but shows a pattern of consistent habitual sin, can that person have assurance?”

Historically, the Puritans had a primitive concept of assurance. They were developing the doctrine from the theology that was set forth by the Reformers. One way a Puritan was taught to attain assurance of salvation was to “diligently seek for it through the means of grace.”⁴⁸ This however is not definitive and is open to speculation regarding the exact nature and outworking of the “means of grace.” This could be interpreted to assume that one could sin so that “grace may abound.” The Apostle Paul rejects this theology. “What shall we say, then? Shall we go on sinning, so that grace may increase?” (Romans 6:1)

Since the Puritans, developments have been made both negatively and positively. One group, namely the Grace Evangelical Society, attempts to establish the thought that assurance is a right given to every believer, no questions asked, no perseverance needed.⁴⁹ Others, have been very instructive regarding perseverance and it’s relation to the believer.⁵⁰

Zane Hodges a teacher within the Grace Evangelical Society realm believes that a Christian can live a life of habitual sin while maintaining complete assurance of his salvation. To prove his point, he twists the intent and significance of Scripture.

Case in point. Hodges claims that the purpose of the epistle of 1 John is “fellowship with God.” Further, he says that 1 John 5:13, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life,” is not a purpose of the Epistle.⁵¹ This is misleading and over simplifying the purpose of 1 John. He distorts the significance of Scripture because his premise is faulty.

A proper approach finds that assurance and perseverance are inseparable. A person who thinks that it is possible to entertain assurance, yet lives a lifestyle contrary to the Word of God deceives himself. (1 John 2:3) John MacArthur writes, “. . .some people have assurance who have no right to it.”⁵²

Summary

The paradox between God’s Divine Sovereignty and man’s responsibility must be maintained. Failure to acknowledge that man has a responsibility leads to laxity in a Christian’s life.

God provided salvation and the assurance of salvation. First, the Holy Spirit is the witness to the believer that he is saved. Thus, assurance is a result of the Spirit’s witness. Second, the Holy Spirit assures man only in accordance with God’s Word. Any assurance that is based on any external experience that is contradictory to God’s Word is not assurance at all. Last, Man will never lose salvation. Although, he may lose assurance of that salvation due to sinful activity. That is why commands such as “be all the more eager to make your calling and election sure.” (2 Peter 1:5)

CHAPTER 4: Summary & Conclusion

Throughout the history of Christianity, many have debated the doctrines of the Bible. One subject that is in the forefront of many debates is the subject of Salvation. It is an issue that touches lives as no other philosophy, idea or doctrine can. One great benefit of Salvation is the assurance that it provides concerning one’s own destiny.

Some (ie. Romanists) regard the assurance of Salvation as an attack on man’s rationality. Others regard assurance as only a mere chance. Yet, some regard assurance as a Christian’s right that is always present.

You can have complete assurance of your salvation. The Bible is clear to note that once you have repented of your sin, thus becoming a “new creation” (2 Cor 5:17), the Holy Spirit gives assurance of salvation.

Over time, the pressures of daily life and the desires of the “old nature” may drift you away from this assurance. Even though your salvation is completely secure, you may think that it is not. The Holy Spirit provides a witness to the believer. This witness works through the Word of God to convict and bring a believer back to a sanctified life. If you remain satisfied in a state of unrepentance, you were never saved in the first place; thus, giving no grounds for assurance. Although, if a you are convicted to repent and do so, then assurance may be experienced once again by sanctification.

Assurance is a benefit of salvation that can and must be maintained. Failure to do so reveals a neglect of responsibility on the Christian’s behalf.

BIBLIOGRAPHY OF SOURCES CONSULTED

Bauer, Walter, William F.Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. revised and augmented by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beeke, Joel. “Personal Assurance of Faith: The Puritans and Chapter 18.2.” Westminster Theological Journal 55 (1993): 1-30.

Buswell, J. Oliver. A Systematic Theology of the Christian Religion. 2 vols. in 1. Grand Rapids: Zondervan Publishing Co. 1962.

Carson, D.A. “Reflections on Christian Assurance.” Westminster Theological Journal 54 (1992): 1-29.

________. “The Function of the Paraclete in John 16:7-11.” Journal of Biblical Literature 98 (Winter 1979): 547-566.

Chafer, Lewis. Systematic Theology. 8 vols. Dallas, TX: Dallas Seminary Press, 1948.

________. Salvation: A Clear Doctrinal Analysis. Grand Rapids: Zondervan Publishing House, 1945.

Court, John. “Blessed Assurance?” Journal of Theological Studies 33 (October 1982): 508-17.

Dillow, Joseph. “Abiding is Remaining in Fellowship: Another Look at John 15:1-6.” Bibliotheca Sacra 147 (January 1990): 44-53.

Dictionary of Doctrinal and Historical Theology. S.v. “Assur-ance.”

Dieter, Melvin and Others. Five Views on Sanctification. Grand Rapids: Zondervan Publishing House, 1987.

Encyclopedia of Biblical Theology. S.v. “Assurance of Salvation,” J. Kurzinger.

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House, 1983.

Evangelical Dictionary of Theology. S.v. “Assurance,” by B. Demarest.

Gerstner, John. “True & False Assurance.” Table Talk (February 1992): 10-12.

Gromacki, Robert. Salvation is Forever. Chicago: Moody Press, 1973.

Hawkes, R. M. “The Logic of Assurance in English Puritan Theology.” Westminster Theological Journal 52 (1990): 247-261.

Hiebert, D. Edmond. “Romans 8:28-28 and the Assurance of the Believer.” Bibliotheca Sacra 148 (April-June 1991): 170-83.

________. “An Exposition of 1 John 1:5-2:6.” Bibliotheca Sacra 145 (July 1988): 329-42.

Hodges, Zane. “We Believe in: Assurance of Salvation.” Journal of the Grace Evangelical Society 3 (Autumn 1990): 3-17.

Hoekema, Anthony. Saved by Grace. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

Hunt, W. Boyd. “The Perseverance of the Saints.” Christianity Today (May 15, 1962): 18-19.

International Standard Bible Encyclopedia. S.v. “Assurance,” by D. M. Pratt.

Kent, Homer, Jr. The Freedom of God’s Sons: Studies in Galatians. Grand Rapids: Baker Book House, 1976.

Kilpatrick, Ron. “Assurance and Sin.” Table Talk (February 1992): 13-16.

Lumpkin, William. Baptist Confessions of Faith. Valley Forge, PA: Judson Press, 1969.

MacArthur, John, Jr. Saved Without a Doubt. Wheaton, IL: Victor Books, 1992.

Moo, Douglas. Romans 1-8. The Wycliffe Exegetical Commentary. Chicago: Moody Press, 1991.

Murray, John. Redemption Accomplished and Applied. Grand Rapids: William B. Eerdmans Publishing Co., 1955.

________. The Epistle to the Romans. New International Commentary on the New Testament. Grand Rapids: William B. Eerdmans Publishing Co., 1977.

Nicole, Roger. “The Priviledge of Assurance.” Table Talk (February 1992): 7-9.

New International Dictionary of New Testament Theology. S.v. “Firm,” by H. Schönweiss.

________. S.v. “Knowledge,” by E.D. Schmitz.

Peterson, Robert. “Christian Assurance: Its Possibility and Foundations.” Presbyterion 8 (Spring 1992): 10-24.

________. “The Perseverance of the Saints: A Theological Exegesis of Four Key New Testament Passages.” Presbyterion 17 (Summer 1991): 95-112.

________. “Perseverance and Apostasy: A Bibliographic Essay.” Presbyterion 16 (Summer 1990): 119-125.

Pettingill, William. Bible Questions Answered. Edited by Richard Polcyn. Grand Rapids: Zondervan Publishing Co., 1979.

Rienecker, Fritz, and Cleon Rogers. Linguistic Key to the Greek New Testament. Grand Rapids: Zondervan Publishing House, 1980.

Ryle, J. C. Assurance and Doubts.

Ryrie, Charles. Basic Theology. Wheaton, IL: Victor Books, 1986.

Schaff, Philip. The Creeds of Christendom: With a History and Critical Notes. Grand Rapids: Baker Book House, 1985.

Sproul, R. C. “Fear Not.” Table Talk (February 1992): 4-6.

Strong, Augustus. Systematic Theology. Valley Forge, PA: Judson Press, 1907.

Thayer, Joseph. A Greek-English Lexicon of the New Testament. Grand Rapids: Zondervan Publishing House. N.d. Theological Dictionary of the New Testament. S.v. “,” by Seeseman.

________. S.v. “Plhroforevw,” by Delling.

Westminster Dictionary of Christian Theology. S.v. “Assurance,” by Rupert Davies.

WillIquette, Scott. “On What Basis Can I Be Sure?: A Study of Christian Assurance.” Th.M. dissertation, Detroit Baptist Theological Seminary, 1993.

Yohn, Rick. Living Securely in an Unstable World. Portland, OR: Multnomah Press, 1985.

1R.C. Sproul, “Fear Not.” Table Talk (February 1992): 4.

2Roger Nicole, “The Privilege of Assurance.” Table Talk (February 1992): 8.

3Evangelical Dictionary of Theology, s.v. “Assurance,” by B. Demarest, p. 92.

4William Lumpkin, Baptist Confessions of Faith, (Valley Forge, PA: Judson Press, 1969), p. 274.

5Westminster Dictionary of Christian Theology, s.v. “Assurance,” by Rupert Davies, pp. 48-9.

6Anthony Hoekema, Saved by Grace, (Grand Rapids: William B. Eerdmans Publishing Co., 1989), p. 149.

7BAGD, p. 138.

8NIDNTT, s.v. “Firm,” by H. Schönweiss, 1:658.

9BAGD, pp. 555-6

10ISBE, s.v. “Assurance,” by D.M. Pratt, 3:32.

11NIDNTT, “Knowledge”, by E.D. Schmitz, 2:399.

12TDNT, s.v. “Oi\da,” by Seeseman, 5:119.

13BAGD, p. 670.

14Thayer, Lexicon, p. 517.

15TDNT, s.v. “Plhroforiva,” by Delling, 6:311.

16Hoekema, Saved by Grace, p. 148.

17R.M. Hawkes, “The Logic of Assurance in English Puritan Theology.” WTJ 52 (1990): 250.

18D.A. Carson, “Reflections on Christian Assurance.” WTJ 54 (1992): 6.

19D. Edmond Hiebert, “Romans 8:28-28 and the Assurance of the Believer.” BibSac 148 (April-June 1991): 8.

20Encyclopedia of Biblical Theology. s.v. “Assurance of Salvation,” by J. Kurzinger, p. 50. also; Philip Schaff, The Creeds of Christendom, (Grand Rapids: Baker Book House, 1985), p. 548.

21D. Edmond Hiebert, “An Exposition of 1 John 1:5-2:6,” BibSac 145 (July 1988): 341.

22Lewis Chafer, “Assurance,” Systematic Theology, (Dallas, TX: Dallas Seminary Press, 1948), p. 22.

23Ibid, p. 23.

24John Court, “Blessed Assurance?”, JTS 33 (October 1982): 509.

25Joel Beeke, “Personal Assurance of Faith: The Puritans and Chapter 18.2.” WTJ 55 (1993): 6.

26Evangelical Dictionary of Theology, p. 91.

27Chafer, Systematic Theology, p. 21

28Schaff, The Creeds of Christendom, p. 548.

29Augustus Strong, Systematic Theology, (Valley Forge, PA: Judson Press, 1907), p. 883.

30Lewis Chafer, Salvation: A Clear Doctrinal Analysis, (Grand Rapids: Zondervan Publishing House, 1945), p. 57.

31Beeke, “Personal Assurance of Faith,”, p. 13.

32Schaff, The Creeds of Christendom, p. 631.

33Robert Peterson, “Christian Assurance: Its Possibility and Foundations,” Presbyterion 8 (Spring 1992): 22.

34Ibid.

35Carson, D.A. “Reflections on Christian Assurance,” p. 22.

36Charles Ryrie, Basic Theology, (Wheaton, IL: Victor Books, 1986), p. 329.

37Chafer, Salvation, p. 58.

38John MacArthur, Jr., Saved Without a Doubt, (Wheaton, IL: Victor Books, 1992), pp. 67-91.

39Robert Gromacki, Salvation is Forever, (Chicago: Moody Press, 1973), pp. 177-183.

40Carson, “Reflections on Christian Assurance,” p. 28.

41Fritz Rienecker and Cleon Rogers, Linguistic Key to the Greek New Testament, (Grand Rapids: Zondervan Publishing House, 1980), p. 365.

42Rick Yohn, Living Securely in an Unstable World, (Portland, OR: Multnomah Press, 1985), p. 49.

43John Murray, The Epistle to the Romans. NICNT, (Grand Rapids: William B. Eerdmans Publishing Co., 1977), p. 297.

44Douglas Moo, Romans 1-8. WEC (Chicago: Moody Press, 1991), p. 538.

45Hawkes, “The Logic of Assurance in English Puritan Theology,” p. 256.

46Beeke, “Personal Assurance,” p. 28.

47Sproul, “Fear Not,” p. 5.

48Beeke, “Personal Assurance of Faith”, p. 9.

49See the “We Believe in. . .” series in the Journal of the Grace Evangelical Society. This trend is easily noticed.

50See Peterson’s Articles in the Presbyterion 1990-1991.

52Zane Hodges, “We Believe in: Assurance of Salvation.” JGES 3 (Autumn 1990): 5.

52MacArthur, Saved Without a Doubt, p. 8.

Filed Under: Salvation

Book Review: The Power of Crying Out by Bill Gothard

April 7, 2008 by FSSL Leave a Comment

For Crying Out Loud: A Critique of Bill Gothard’s book, The Power of Crying Out^¹

by Barry Pendley^²

[amazonify]1590520378[/amazonify]Since the seventies, Bill Gothard has enjoyed wide acceptance in the evangelical world. Tens of thousands attend his seminars each year. If you have been a believer for some time, it is likely that you may have attended his seminar or know someone who has. His influence so permeates the evangelical world that he has created his own subculture. Unless you have been deeply involved in his culture, you will find very little about his actual beliefs. Now that Gothard has entered the public scene, we can expect that his theology and philosophy will become more widespread.

Until now, Gothard’s materials were only available to his “alumnus.”^³ The book, The Power of Crying Out is his first widely published work. God expects his people to eagerly examine the teachings of spiritual leaders (Ac 17.11). Therefore, Gothard’s book begs a critique such as this.

Who promotes this book?

The book begins with four pages of recommendations. Those who recommend the book include pastors, CEOs, congressmen, and an entertainer (Pat Boone).

What is especially notable is that Gothard does not have any Bible scholars or theologians advocating the book. This raises suspicion for at least two reasons:

He sets forth a novel view of prayer. Those who intend to intend to influence the larger Christian community should make sure that their views are biblical. Having recommendations from Bible scholars or theologians would demonstrate that Gothard is in line with orthodox teaching. Since he did not, we cannot assume from the recommendations that he is orthodox.
He has access to leading Old Testament scholars. If they agree with the contents of the book, they would be great advocates.

Bruce Wilkinson, the author of the popular book, The Prayer of Jabez, heartily recommends this book. In fact, the acknowledgements reveal that Gothard relied on Wilkinsons’ “faith and counsel” to publish this book. Since Wilkinson already violated proper hermeneutics, his counsel and recommendation of this book brings suspicion.

Only one (Adrian Rogers) of the eleven promoters testifies that this book reveals Gothard’s ability to properly interpret the Bible. Even Rogers reveals that he follows Gothard’s principles instead of biblical principles.^⁴

Perhaps we could bypass analyzing these testimonials if the book was based on biblical teaching. Since it is not, these testimonials do reveal the weaknesses we will consider further.

Gothard presents a false dichotomy between prayer and “crying out.”

“After knowing the Lord Jesus Christ and teaching and studying His Word for many years, it was only recently that I made what was for me a life-changing discovery. I saw that the Bible makes a distinction between “prayer” and “crying out to God.” (12).

These two sentences can summarize Gothard’s thesis. For Gothard, a verbal, crying out is something more than prayer. He cites many passages of Scripture^⁵ and recalls many life illustrations and that support his conclusion that “crying out loud” is a higher form of prayer. To him, “crying out loud” is the preferred way to seek God with our requests while other forms of prayer are something less.

Notice that he goes so far as to say that God is most moved by requests that are voiced aloud.

“He particularly hears us when our requests are voiced aloud.” (19 emphasis his)

This distinction is unnecessary. What is worse is that it leads to a reliance on a form of prayer rather than the content of prayer. While it is true that the OT contains examples of God’s people crying out, it never elevates “crying out” as the most effective way to pray.

In fact, Gothard’s premise is misleading. Some OT saints enjoyed an effective prayer life when they approached God with silent prayers. Gothard hardly mentions this.

God used Hannah’s voiceless prayer for Samuel in a miraculous way.

¹²As she kept on praying to the LORD, Eli observed her mouth. ¹³Hannah was praying in her heart, and her lips were moving but her voice was not heard. Eli thought she was drunk ¹⁴and said to her, “How long will you keep on getting drunk? Get rid of your wine.”

¹⁵“Not so, my lord,” Hannah replied, “I am a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the LORD. ¹⁶Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.”

¹⁷Eli answered, “Go in peace, and may the God of Israel grant you what you have asked of him.” (1Sa 1.12–17)

To be fair, Gothard does address Hannah’s silent prayer. What is remarkable is that he still maintains that a verbal, crying out, is the preferred way to pray:

“But more frequent in Scripture is the example and encouragement of truly crying out to God, using the voice, in sincerity and trust.” (28)

“It could even be said that the most significant difference between the prayers of God’s saints in Scripture (so powerfully effective) and our prayers today (so seeming ineffective) is this: The prayers of biblical saints were much more often spoken out loud – with corresponding fervency.” (19)

Under the umbrella of intellectual honesty, Gothard should have included the example of the search for Isaac’s wife. Gothard uses this passage to defend his view of courtship dating. Therefore, this passage, so familiar to him, should have been treated.

⁴⁵“Before I finished praying in my heart, Rebekah came out, with her jar on her shoulder. She went down to the spring and drew water, and I said to her, ‘Please give me a drink.’ (Ge 24.45)

In order to validate his distinction between effective prayer (voiced prayer) and ineffective prayer (silent prayer), Gothard picks and chooses the passages that prove his point.

Also, should we simply add up the number of verses that mention “crying out” and assume that God prefers the “crying out loud” method? Sound biblical interpretation practices require more than a consideration of word frequency.

Gothard primarily supports his conclusions by using anecdotal evidence

D. James Kennedy writes: “Gothard’s anecdotal approach to the kind of prayer that gets real answers from God makes for lively and rewarding reading.” (Prefatory recommendations)

Anyone familiar with Gothard’s writings realizes that he is a “master” of using anecdotal evidence to support his points. Often he “proves” his point with anecdotal evidence instead of Scripture. This book is no different.

The practice of using life’s experiences to prove one’s points is very dangerous. While illustrations can help one understand biblical truth better, they should never be used to support biblical truth.

The proper way to interpret the Bible is by using what is called the grammatical/historical approach. What we mean by that is one needs to first consider the grammatical elements of a passage. He needs to identify the meanings of the words, how the words are put together into sentences, and how those sentences relate to each other. Next, the careful student looks at the historical context. He finds clues in other passages that relate to his passage. He also studies the background of the writer’s culture.

Bill Gothard almost completely ignores this approach. At times he identifies key Hebrew words in the “prayer” group, but as this book proves, he misuses the biblical languages. The context of the passage is rarely discussed. However, you will find many illustrations from life’s experiences.

Gothard misuses the biblical terminology for prayer

“Both the Old and New Testaments employ an amazing variety of words to describe human communication with God. In most cases the inherent meaning in these words includes some sort of audible sound – an aspect that doesn’t always come across as strongly in the English translations.” (20)

“hagah is actually translated as “speak” “And my tongue shall speak of Your righteousness”; “The mouth of the righteous speaks wisdom”; “For my mouth will speak truth.” It wasn’t the term for normal speaking, but implied a lower, repetitive sound.” (25)

Is it true that the majority of OT and NT word meanings inherently include “some sort of audible sound?” The charts below reveal that this is not true.

The following are OT “prayer word” group:^⁶

Palal: pray, prayer, make intercession

Tephillah :pray, prayer

Chanan: beseech, prayer, prayer, make supplication

Athar: Pray, prayer

Paga: Pray, prayer, make intercession

Siach: Pray, prayer

Darash: Seek the face of God

Chalah: Pray, prayer, beseech, entreat

Qara: Call to the Lord

Baqash: Seek the face of God

Shaal: Ask, enquire

The NT “prayer group” words are:

Dehsis: Ask, request, beseech

Aiteo: Ask or request

Proseuche: Prayers

gonu: Fall on one’s knees

Enteuxis: Thanksgiving

euchomai: Pray, request

proskuneo: Worship, prostate oneself

erotao: Ask, ask a question, request

krouo: knock

entugxano: Meet, turn to, approach, pray, intercede

Gothard admits that the Bible uses an amazing variety of words for prayer. That is true. What is not true is that a majority of these words inherently include some audible vocalization.

For nearly a decade, anyone has had the ability to research these word groups in the original languages. It no longer takes a student of Hebrew and Greek to use the tools available today. It is a strange thing that Gothard did not avail himself of these tools.^⁷

Gothard’s God is too passive

“God’s people, in their time of need, cry out with their voices for His help, and He promptly answers with His saving power.” (14 italic emphasis his, bold mine)

“Again and again, in story after story – in the Bible’s pages and in all history since then – we see God’s active involvement triggered by the cry of His people.” (36 emphasis mine)

“Incredible as it seems, the Creator of the universe desires an intimate, loving fellowship with the people He created. A vital component of that fellowship, as we will discover in these pages, is the actual voicing aloud to Him of our need for Him – particularly in times of great trouble.” (13)

God certainly hears and answers our prayers. However, we should never think that God becomes active because His people pray. God is active because He plans and wills to be active.

God is always active, never passive. The picture Gothard paints is that God responds especially to the “crying of his people,” “promptly answers,” and is “triggered into action” “particularly in times of great trouble.”

Gothard leaves himself open to the charge of teaching a work’s based salvation

This crucial act of calling on the name of the Lord for salvation was something Paul later taught and explained: If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation…. For ‘whoever calls on the name of the Lord shall be saved.” (65 emphasis mine)

Paul himself had cried out for salvation. (65)

Anyone who cries out for God’s mercy in salvation will be given that mercy and salvation by the Lord. (66 emphasis mine)

Those who genuinely cry out to the Lord for salvation are instantly born again by the Spirit of God, who then dwells forever within them and energizes them to cry out for further needs.” (66)

As Gothard has defined “crying out” in his book, this statement leaves him open to the charge that he believes salvation comes only to those who “cry out with their voices.”

This passage is not teaching that one has to cry out verbally to be saved. Rather, Paul is using a familiar figure with the Roman believers. In the judicial setting of the Romans, one would make a confession before a judge and be tried by his statements. Unlike a human judge, which requires some kind of verbal or written confession, the Lord will hear the confession of our minds.

To press this verse to demand a vocal utterance for salvation, puts one in the realm of believing in a “works-based” salvation. What about the mute?

Gothard fails to reconcile his teaching with Jesus’ teaching on the subject of prayer

Jesus taught that prayers made in secret are preferable to the public prayers of hypocrites.

“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. ⁶But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. (Mt 6.5–6)

Jesus warns against praying to be seen of others. He prayed publicly on occasions (Lk 10.21–22, 23.34. This is not to say that Jesus was against public prayers. He prayed within eyesight (and probably earshot) of the disciples in the Garden of Gethsemane.

Further, the Apostle Paul encouraged congregational prayer.^⁸ What it does teach is that public prayers must not flow from a heart of hypocrisy. To safeguard us from Jesus teaches that the preferable form of prayer is that done in secret. Gothard does not comment on this passage.

Jesus did not teach that “crying out” is a preferable way to pray

When the disciples asked Jesus how to pray, He did not instruct them to pray in a “vocal” fashion. In fact, He mentions nothing as to the form of prayer.

If Gothard is right that “voicing out loud” was the most effective way to pray, then we would expect that Jesus (and the New Testament writers) would have taught us so.

Conclusion

Gothard presents a method for prayer. He focuses on the form of prayer rather than the content of prayer. In so doing, he violates sound hermeneutical principles and deceptively uses the Hebrew for his own advantages.

In many cases, praying out loud would not be appropriate. Should we consider these prayers to be less effective?

Believers in Afghanistan probably should pray silently more often.
When confessing your sins, it is often best to keep the confessions between you and the Lord.
Praying for the unsaved to respond to the preaching during a church service should be done silently.

C. Samuel Storms provides wisdom related to forms of prayer:

Acts of prayer have no efficacy in themselves. No mere ritual, no mere physical posture, no mere recitation of words can account for the results we read about in the Epistle of James and elsewhere in Scripture. Prayer is powerful for only one reason. It is the means whereby we avail ourselves of the power of God. God is the ultimate source of power. All other power, human or otherwise, is derived. It is God who is “powerful and effective” (James 5.16), while prayer is merely the instrument he has chosen by which we may secure his purposes in heaven and on earth. Prayer is powerful because God is powerful.^⁹

1 Bill Gothard, The Power of Crying Out (Multnomah Publishers, Inc., 2002)

2 Barry Pendley is the associate pastor of First Baptist Church in Rockford, Illinois. He can be contacted at pendley@fbcrockford.com.

3 He calls those who have attended his seminars, “alumni.”

4 Adrian Rogers writes “Bill Gothard’s teaching has been transformational in my life, giving me a foundational understanding of biblical truths, especially on authority.” Gothard’s teachings on authority are not sound biblical teachings. In fact, much of his teaching on authority on familial relationships violates the “leave and cleave” principle.

5 Mainly OT texts

6 Notice that the Hebrew words and Greek words in the following charts have been roughly transliterated to benefit non-Hebrew and non-Greek readers.

7 Two great resources for the non-Hebrew and non-Greek reader are the New International Dictionaries of Old Testament and New Testament Theology.

8 In 1 Timothy 2, Paul instructs Timothy in congregational worship. In that passage, he urges that prayers, intercessions, and thanksgivings be made.

9 C. Samuel Storms, Reaching God’s Ear ((Wheaton, IL: Tyndale House Publishers, Inc., 1998), pp. 214–5.

Filed Under: Book Reviews

Bible Boot Camp: Lesson 15: How to Get the Most from a Sermon

April 7, 2008 by FSSL 1 Comment

Bible Boot Camp: Lesson 15: How to Get the Most from a Sermon

Mortimer Adler wrote an influential book called “How to Read a Book.” Odd title—how could one read that book if he didn’t know how to read a book? Adler’s book focuses on what questions to ask and what to look for as you read, how to analyze the author’s arguments, how to mark up the book for later use. Millions have found Adler’s book very helpful.

Just like people don’t know how to read a book, they don’t know how to listen to a sermon. Millions every week find the messages they hear dull, boring and irrelevant simply because they have not learned how to enjoy and profit from a message.

What can you do to make a sermon more personally meaningful?^¹

Prior to the sermon: prepare yourself.

Most people think that a sermon begins when the speaker opens his mouth to start preaching. But getting the most out of a sermon starts prior to the message.

During the week: The more we personally worship the Lord during the week (in Bible study, prayer, song, righteous living, etc.), the more prepared we will be to corporately worship him come Sunday. If church services are the only time you spend in worship, you’ll likely not get much from the message.

Pray for the speaker throughout the week, asking for God to help him prepare and preach the appropriate messages. When we pray thus, it creates within us an expectancy and anticipation that God may use the message to directly minister to us. Congregations often get what they pray for in this regard.

Saturday night: Don’t stay out so late on Saturday night that you can’t function on Sunday morning. Get to bed early enough to get a good night’s sleep. Have Sunday morning planned out beforehand (clothing, breakfast, travel plans, etc.). Begin thinking about and planning for the Lord’s Day the night before.

Here’s an Idea: Plan a special “Lord’s Day Eve” meal and family time on Saturday night to prepare for Sunday. Include Scripture reading and prayer after the meal with a focus on teaching the children different aspects of church life. Take time to get everything ready to go for Sunday morning. Create anticipation and excitement within your family for the Lord’s Day.

Sunday morning:
1. Spend time in personal worship at home (Bible reading and prayer) before leaving for church. Ask God to prepare your own heart for worship and to bless the worship service, especially the preaching.
2. It may be wise to eat only a light breakfast to prevent lethargy.
3. Allow plenty of time to get ready and get to church early. Plan to arrive at least 10 minutes prior to the beginning of the service.
4. At church, prior to the service:

Greet others warmly. Look for visitors or new people to meet and greet.
Look over the bulletin. Read through the Scripture text and/or outline if given.
Think about the purpose of the service–to bring honor and glory to God, to worship, to receive encouragement, to be challenged and to be taught.
Think about God’s perfect character and attributes – wisdom, power, glory, grace, mercy, etc.
Spend time in silent contemplation. Prepare your heart for the service to follow.
Try to anticipate and eliminate distractions both with yourself and with your family members. Prepare yourself to pay attention.
Humble yourself before the Lord by confessing sin. Thank God for his mercy toward you and his invitation for you to come boldly before the throne of grace. Ask God to help the speaker communicate clearly and to help you understand and apply the message.
Think about how God might use you to encourage or challenge someone else.

Remember that the speaker has put a lot of time and effort into his message with the express purpose of helping and exhorting the audience. Show that you appreciate and value his efforts by remaining alert and showing that you are interested.

During the sermon:
1. Try to listen carefully. Good preaching appeals first to the mind, so your mind must be fully engaged. Being attentive requires self-discipline. Our minds tend to wander and daydream. But listening to the message is a part of the worship we offer to God. It’s a prime opportunity for us to hear what God is teaching us. Don’t insult the speaker (or God) by daydreaming, tuning out, horsing around or snoozing during the message.
2. Maintain eye contact with the speaker. This gives you something to focus on and gives the speaker the impression that you are listening.
3. Turn to the appropriate passages in the Bible and read along silently. It’s beneficial to see the biblical text the message is coming from so you can evaluate what the speaker is saying (C.f., Acts 17:11). The rustling of pages is one extra sound most pastors enjoy hearing during their messages.
4. Respond positively with nonverbal cues – smile, laugh, nod your head, say “Amen.”
5. Take notes or follow the outline if one is provided. Write your own outline and see how it compares to the published one. Taking notes is an excellent way to stay focussed during the message.
6. Think about how to respond personally to the message (c.f., James 1:22). Good preaching always applies the Bible to daily life.

What sins must I confess and forsake?
What duties must I fulfill? What commands must I obey?
What comforts and promises can I count on?
How does this message encourage or challenge me?
How must I change my attitudes and/or behaviors?

From the Westminster Confession:

It is required of these that hear the Word preached that they attend upon it with diligence, preparation and prayer; examine what they hear by the Scriptures; receive the truth with faith, love, meekness and readiness of mind; meditate upon it; hide it in their hearts; and bring forth the fruit of it in their lives.

Review after the service.

Talk to the speaker about your impression of the sermon, either good or bad.
Quiz family members or friends about the main points of the sermon.
Discuss the purpose of the sermon and how one should respond to it.
Discuss anything about the sermon that was confusing or hard to understand.
Discuss the other parts of the service–music, prayer, etc.
Avoid being overly critical of the “performance” of the preacher. Focus instead on the content of the message.

Note the quote: “Something important happens when we hear a good sermon: God speaks to us. Through the inward ministry of the Holy Spirit, He uses His Word to calm our fears, comfort our sorrows, disturb our consciences, expose our sins, proclaim His grace, and reassure us in the faith. But these are all affairs of the heart, not just matters of the mind, so listening to a sermon can never be a merely intellectual exercise. We need to receive Biblical truth in our hearts, allowing what God says to influence what we love, what we desire and what we praise.”^²

Listening to a sermon requires a prepared soul, an alert mind, and open Bible and a receptive heart. But the best way to tell whether we are listening is by the way we live.

1 Some of this material from “Prepare and Participate: Practical Suggestions on Your Role in Worship at North City Presbyterian Church” in Power Preaching for Church Growth by David Eby (Mentor Press,1996)

2 Philip G. Ryken, “Tuning In” TableTalk (Ligonier Ministries), Mar 2003, pp. 14-16.

Filed Under: Discipleship

Bible Boot Camp: Lesson 14: Christian Growth

April 7, 2008 by FSSL Leave a Comment

Bible Boot Camp: Lesson 14: Christian Growth

When a person gets saved, he begins a new life. According to 2 Corinthians 5:17, old things have passed away and all things have become new. At this stage, the new believer is much like an infant; in fact, Bible refers to a new believer as a baby. Like physical babies, new believers need to grow, develop, and become strong and mature. This lesson will explore the process of Christian growth.

1. Read 2 Peter 3:18. Is growth a biblical idea? yes

What are two areas Christians are to grow in? grace and knowledge

By “grace” Peter is speaking of the Christian life in general. “Grow as a Christian” is the idea. Many aspects of the Christian life are capable of growth—faith may grow exceedingly, hope abound, love increase, and patience have its perfect work, and saints may grow more humble, holy, and self-denying.

Paul said (Phil 3.10) “That I may know him, and the power of his resurrection, and the fellowship of his sufferings.” He’s talking about an increased understanding of and walk with Christ. That should be our goal as well.

How can one grow in his/her knowledge of Christ? Read the Bible, read theology, talk to mature believers, formal study–Christian college, seminary. There’s also a more subjective/personal knowledge that one acquires as he experiences the Christian life.

Read 2 Peter 1:5-8. What does this passage suggest about Christian growth? We are continually adding, building, getting more mature. There is no plateau, no end of the growth process.
Read Ephesians 4:11-13. What goals does the author write about here? Being prepared for works of service, reaching the unity of faith and knowledge, becoming mature, attaining the whole measure of the fullness of Christ.
Read 2 Timothy 3:16-17. How can one become “thoroughly equipped for every good work”? thru the Word
Read Hebrews 10:23-25. What is one of the benefits of church attendance? Others provoke us to love and good works.
Read Ephesians 4:22-24. This passage gives us a good outline of how Christian growth takes place. Notice the three steps involved:

Put off the old man. The “old man” is the previous, unsaved lifestyle. Paul is telling us to put away the former sinful way of life. The first step toward Christian growth is quitting the sinful habits and behaviors that you indulged in prior to salvation. This may require that you stop going to the places and/or being with the people associated with former sinful behavior patterns. A clean break with the old unsaved life is required.
Be renewed in the spirit of your mind. We renew our minds through exposure to the Word of God. As we read, listen to, think about, and memorize Scripture, we come to a new way of thinking, which influences our way of living. Faithful attendance at church and participation in Bible studies can greatly help the renewal process.
Put on the new man. The new man is the lifestyle appropriate for Christians, the new way of life that accompanies new spiritual life. We must adopt those behavior patterns that the Bible commands us to pursue.

Remember that the believer has two natures, that is, two sets of characteristics: the old and the new. The old nature is that set of characteristics that is hostile to godliness and influences one toward sin. One receives a new nature, a new set of characteristics, at the point of salvation. This nature longs for the things of God–holiness, righteousness, purity, etc. The old, sinful nature still exists, but it need no longer control the believer. Believers are free from the power of sin to control their lives.

That doesn’t mean that we no longer struggle with sin. The Christian must continually strive to undercut, uproot and disable the old nature so that it has less influence, while feeding the new nature so that it has more control. Sin still dwells within the believer. He is a new creation, but not a perfect creation. He is no longer a slave to sin. With God’s help, he can overcome sin and live a righteous, although not perfect, life.

Read Luke 22:40. Prayer is another key element of Christian growth. Prayer shows that we are relying upon God’s strength for the ability to make progress in the Christian life. Ask for God’s help in turning from sin and toward holiness.
Read Philippians 2:12-13. The power for growth in holiness rests entirely with God. Nevertheless, the writers of the NT constantly exhort believers to work and strive toward spiritual growth. We are responsible to put to death the deeds of the flesh and to present our bodies a living sacrifice. So while sanctification is clearly God’s work, the believer must expend effort and discipline himself if he wants to grow.

What disciplines will help the believer grow? Bible reading and prayer (daily devotions), church participation, giving

Conclusion: Christian growth is a gradual process whereby believers become more and more Christlike. As a person obeys the Bible and submits himself to its principles, he will become a stronger and more mature Christian. Keys to growth include Bible intake, church participation, a clean break with past sinful patterns of life and a commitment to adopting biblical behaviors.

Discussion:

What does Peter mean by “grow in grace”? Grow in Christian graces such as kindness, humility, mercy, love, etc. General growth.
Why is church attendance so important for growth? It’s where you hear the Word taught and preached, where others encourage and even rebuke you, and where you fellowship with other believers.
What is the “old man”? The sinful, pre-conversion lifestyle.
How does one renew his mind? Thru exposure to the Bible
Is growth primarily God’s work or man’s? God motivates it and man works toward it.

Filed Under: Discipleship

Bible Boot Camp: Lesson 13: Stewardship

April 7, 2008 by FSSL 3 Comments

Bible Boot Camp: Lesson 13: Stewardship

A steward is a manager or administrator. He takes care of other people’s property, and is rewarded or punished for how well he does his job. Jesus used the idea of stewards in his parables (e.g., Luke 12:42, 16:3). Believers are stewards in that God has entrusted to them various resources, and He expects them to use them properly. To do so requires discipline. It’s easy to squander what God has given, or to think that the things God gives are really one’s own. But believers don’t own anything. They are just taking care of God’s property.

Matthew 25:21 His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’

Luke 16:10 He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.

1 Corinthians 4:2 Moreover it is required in stewards that one be found faithful.

Colossians 4:17 And say to Archippus, “Take heed to the ministry which you have received in the Lord, that you may fulfill it.”

Note some important areas of stewardship:

Time

Ephesians 5:15-16 Therefore be careful how you walk, not as unwise men but as wise, redeeming the time because the days are evil.

Time is not our own to be used as we see fit, but is a gift or resource from God that believers are to use in ways that would please and honor God. Paul tells us to “redeem the time,” that is, make the most of every opportunity. We don’t know how much time we have; therefore, we should use our time to accomplish the most for God as possible.

How one uses time is a telling commentary on his or her level of discipline. One who can fritter away hours doing nothing of value or merit shows a low level of discipline. While believers should carve out time for rest and relaxation, too much time spent on unprofitable activities can be destructive. There’s some truth in the old saying, “Idle hands are the Devil’s workshop.” Time on earth must be spent doing God’s business and preparing for eternity. Time is short and is passing away. Believers will give an account to God regarding how they spent their time. Discipline yourself to “redeem the time.”

Money

There is no excuse for financial irresponsibility. You may not have much money, and you may wish you had more, but whatever amount you have comes from God, and you must handle it as a careful steward.

Biblical principles regarding money and its use:

God owns everything. He entrusts His resources to stewards (Ps 24:1).
Don’t love money or be materialistic. Greed gets one into trouble (Luke 12:15; 1 Tim 6.8-10).
Being rich should not be a primary goal of life (Prov 23:4).
Labor to meet the needs of your family (1 Tim 5:8).
Give generously and cheerfully to support the work of the ministry (2 Cor 9.6-8). Generous giving results in generous blessing (Luke 6:38). Giving is an act of worship (Phil 4:18). Giving reflects your level of faith (Mark 12:41f). Giving should be planned and systematic (1 Cor 16:1-2).
Save money now for later (Prov 6:6-8).

Body

Think of your body as a tool that God has given you to serve Him. Just like any tool, it can be used for good or for evil, in appropriate or inappropriate ways. It takes discipline to use your body for the glory of God and not for your own purposes.

Remember Paul’s words: “Your body is the temple of the Holy Spirit . . . and you are not your own. Therefore, glorify God in your body, and in your spirit, which are God’s” (1 Cor 6.19-20). He further tells us to “present your bodies a living sacrifice, holy, acceptable unto God” (Rom 12:1).

We may be tempted to think that if we own anything, we surely own our own bodies. But such is not the case. God owns our bodies, and He tells us very clearly what He wants us to do with them. It takes discipline to follow God’s commands regarding how we use our bodies.

Believers must discipline (“keep under” 1 Cor 9:27) their bodies. One should take care of his body. Eat the right kinds of foods, avoid destructive foods and activities, and exercise. Keep your body healthy and fit. Doing so prevents sin and allows one to be an effective tool in God’s service.

Note: Part of your body is your mind, your brain. Believers must discipline themselves to use their brains in a way that would honor God. Christianity is an intellectual, mind-intensive way of life. Christians must not be undisciplined and unguarded in their thinking. They are to renew their mind through exposure to God’s Word (Rom 12:2). Don’t be a lazy-minded person.

Philippians 4:8 Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.

Gifts/talents

God has given every believer at least one spiritual gift (1 Cor 12:7). He is responsible to use whatever gifts and talents he has for the good of others. The church is the context for the use of one’s spiritual gifts. One should use his talents and abilities to enhance the ministry of his church. Believers are accountable for how well they managed and employed their gifts. For one to be gifted, and then not to use that gift in God’s service, is a great shame.

1 Pet 4:10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God.

Truth

Believers are managers of a message–the gospel and the other contents of the Bible. Individual believers, churches, denominations and other organizations are responsible to both protect and project that message.

Protect: defend the truth against the onslaughts of anyone who would tear it down (apologetics). Believers must stand for correct doctrine and expose false teaching.
Project: send the message to those who have not heard (evangelism)

Note: There is a sense in which the Bible is independent from man, and a sense in which it is under man’s stewardship. Because it’s God’s Word, which cannot be bound, destroyed or annulled, one could say that man has no power to uphold or destroy the Bible. On the other hand, because man is responsible to translate, preach and send forth the message of Scripture, there is a sense in which the Bible is under the care of believers.

Another Note: Believers will give an account of their stewardship at the Judgment Seat of Christ (1 Cor 3:11f). This judgment will be based on how well you managed the resources God entrusted to you. Those who served God faithfully and fruitfully will be well-rewarded, while those who did not will see their works go up in smoke.

Conclusion: Every Christian is a steward or manager of the things God has given him. One’s time, money, body, and talents should all be employed in God’s service. Even the Bible and its message are under the stewardship of believers in a sense. Strive to be a good steward of everything God has given you.

For Further Discussion:

What is a steward? Manager, superintendent, supervisor, administrator
How can one say that all things come from God? Don’t people work for their money and things? God is sovereignly permitting you to work for money. God gives us abilities and talents that we use to make money. He works it out so that you have a job or some other source of income. So everything goes back to God.
When will believers give an account of their stewardship? At the Judgment Seat of Christ (1 Cor 3:11f)
What resources are believers stewards of? Money, time, body, talents, truth

Filed Under: Discipleship

Bible Boot Camp: Lesson 12: Evangelism

April 7, 2008 by FSSL Leave a Comment

Bible Boot Camp: Lesson 12: Evangelism

One important responsibility that all Christians have is to tell others how to become Christians. This lesson will examine why and how to tell others about Christ.

1. Read Mark 5:18-20. What did Jesus tell the man to do? To go and tell others what had happened to him.

2. Read Acts 4:20. Why did the disciples tell others about Jesus? It was natural–they couldn’t help it. Should be similar for us.

3. Read Matt 28:19-20. Summarize Jesus’ command here. Go, make disciples, teach them to obey Jesus’ words.

4. Read Matt 5:16. How important is your lifestyle? Does it say anything about you? Lifestyle is very important. Others see it and make conclusions based on it. Your behavior says lots about the kind of person you are.

5. Read 1 John 1:3. What should we tell people? What we have seen and heard.

We ought to tell others what has happened to us. Describe how your life has changed since you became a Christian.

Before I got saved:

Since I’ve been saved:

What are the necessary elements of a Gospel presentation?

Who God is: the sovereign, holy creator, who made man for fellowship with himself
Who man is: the sinful, rebellious creature, who is under the wrath and condemnation of God
Who Jesus Christ is and what He did: God the Son, the Lord and Savior lived a perfect life, died a sacrificial death, rose again, ascended to heaven
What the appropriate response is: turn from sin; trust in Christ

repentance: acknowledging sin, sorrow for it, turning from it
faith: knowledge of, assent to, and trust in the person and work of Jesus Christ alone for salvation

What the costs of discipleship are:

death to self
submission to Christ as Lord

Sharing the life-giving gospel of Christ with lost people is a great privilege. Believers should be ready at any time to “give an answer to every man that asks you a reason of the hope that is in you with meekness and fear” (1 Pet 3:15). It’s your duty to know the details of the gospel and to be able to express the message in a compelling way. Take the opportunities that God gives you to share the gospel with those around you.

Some Obstacles to Effective Evangelism

Some believe they need a lot of specialized training to witness effectively. Perhaps they are concerned about making a mistake when communicating the gospel—this is a serious matter, and they don’t want to mess up. Or perhaps they lack the confidence to answer potential questions E.g., How do you know the Bible is true? How do you know Jesus rose from the dead? Why do you think you’re right and all the other religions are wrong? Why does God allow so much evil in the world? Such questions are intimidating.

Answer: 1) Most believers can learn to communicate the gospel very efficiently. If one understood it well enough to be saved himself, he should be able to tell others; 2) Tell what you know and don’t worry about what you don’t know. Don’t be afraid to admit your lack of knowledge. Tell how you got saved. Advanced training is important and valuable, but not necessary for effective evangelism.

Some are afraid that people will think they are strange and will reject them. They don’t want to lose friends or popularity. If they tell others about Jesus, they might suffer ridicule or insults. In other words, they are ashamed.

Answer: We should expect some opposition to the message. Jesus was crucified for that message. The disciples were killed for it. Millions of Christians have been persecuted for it. So it shouldn’t surprise us if people react negatively to the gospel message. Paul said, “I am not ashamed of the gospel” (Rom 1:12). Are you?

Some may be uncomfortable with the methods of evangelism they have been taught. People use various methods to spread the gospel: door-to-door evangelism (“cold calling”), street preaching, passing out tracts on the corner, telemarketing (phones), etc. Some people are uncomfortable with such activities.

Answer: 1) These are not the only methods of evangelism–there are many others that one might find more suitable to them. 2) Lack of comfort should not deter one from evangelizing. Paul, for example, endured an amazing amount of discomfort (beatings, stoning, shipwrecks, imprisonment, threats) as he spread the gospel. We can endure a little discomfort for the cause of Christ.

Some people may be disillusioned because of their lack of success. Since no one responded in the past, they have decided not to try again.

Answer: The goal in evangelism is to glorify God by sharing the gospel with another person. Whether or not that person accepts the gospel is not under the control of the evangelist. All biblical evangelism is successful evangelism, regardless of the results. So don’t give up.

Some consider themselves too sinful to tell others. They think of themselves as such poor examples of what a Christian should be that they are hesitant to tell others of their need for Christ.

Answer: 1) It’s true that rebellious believers are bad testimonies. If their lives are a mess, or if they display ungodly attitudes and behaviors, they have nothing to offer anyone else. 2) God uses regular, sinful people to evangelize. One does not have to be a “superChristian” to witness. It’s OK to admit that you still struggle with sin. The message is more important than the messenger.

Biblical illiteracy, spiritual immaturity, apathy, and wrong doctrine prevent people from witnessing. Many believers have not progressed to the place where they could make a convincing, or even accurate, presentation of the gospel to an unbeliever. Failure to evangelize boils down to simple disobedience. Christians have received a direct, unmistakable commission: go and tell others. No excuse for not doing so is valid.

There is no effective antidote to disobedience other than repentance and revival. A stubborn refusal to be involved in evangelism indicates a backslidden spiritual state.

Friendship Evangelism

Probably the most effective and natural means of evangelism might be called friendship evangelism. This is not really a particular method at all. Believers simply use the relationships they naturally have to spread the message of the gospel. In other words, one tells his friends and acquaintances during the regular course of life. He takes the opportunities that come his way to tell others directly, invite them to church or special meetings, hand out a tract, or give a word of encouragement. He makes evangelism a normal part of his life, using the contacts that he has.

Note the Quote: “Evangelism is the inalienable responsibility of every Christian community, and every Christian man. We are all under orders to devote ourselves to spreading the good news, and to use all our ingenuity and enterprise to bring it to the notice of the whole world.”^¹

Conclusion: Every believer is responsible to tell others how to be saved. Make sure that you know the main points of a Gospel presentation, and tell others when you have an opportunity. Don’t let the typical hindrances to evangelism prevent you from being a good witness.

Discussion:

Who has the responsibility to tell others about Christ? All believers
What are the contents of a proper gospel presentation? Who God is, who man is, who Jesus is, the correct response to the message, the costs of discipleship
List some reasons believers fail to evangelize. See above list.
Does the Bible present any certain method of evangelism as the correct one? No.
Describe friendship evangelism. Telling and/or inviting your friends; using the contacts you already have.

1 J.I. Packer, Evangelism and the Sovereignty of God, p. 26.

Filed Under: Discipleship

Bible Boot Camp: Lesson 11: Proper Behavior

April 7, 2008 by FSSL Leave a Comment

Bible Boot Camp: Lesson 11: Proper Behavior

How should Christians decide what kinds of activities are proper for them? That is, how can one know if something is right or wrong? We could come up with a long list of rules to follow. But instead of just listing a bunch of do’s and don’ts, we’ll look at some important Biblical principles to apply.

Direct Commands and General Principles

The first thing to do is see what the Bible teaches about the subject. Direct biblical principles cover many of life’s most important issues–they tell us specifically what to do and what not to do. What are some direct commands that we must follow? Don’t murder, don’t steal, don’t lie, don’t commit various forms of immorality, be saved, be generous, be kind, attend church, etc.

The Bible doesn’t address many issues that modern believers have to deal with. Usually, if the Bible doesn’t speak to the topic directly, we can find a general principle that does apply. What issues do general biblical principles cover? Amusement, entertainment, dress, music, language, etc.

General Biblical Principles that Guide Behavior

There is usually not much question or confusion regarding how to apply direct biblical commands – just obey them. However, because the Bible doesn’t address every single issue, we must apply general principles. Below is a list of texts that we should use when the Bible doesn’t directly talk about an issue.

1. 1 Corinthians 10:31 Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.

“To glorify” means to honor or reverence, to treat with respect. To do something for the “glory of God” means that we do it in a way that God would be pleased with.

What are some things that it is impossible to do “to the glory of God”? Murder, lie, cheat, steal, immorality, get drunk, etc. What about watch TV/movies? Some shows are OK, many are not.

Ask yourself the question, “Is God pleased with or honored by this activity?” or “Can I do this activity in a way that God would be pleased with?”

Philippians 4:8-9 Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.

Think about the right kinds of things.

What kinds of things would this passage rule out? Porn, bad language, wrong religion or philosophy, etc.

Where are the good things from this passage found? In the Bible, in good books, in art, science, history, biography, etc.

Follow the right kind of teachers. “learned, received, heard” When the blind follow the blind, they both fall into a pit. Make sure you are following someone who is leading you in an orthodox, proper path.
Follow the right kind of examples. “seen in me”

Who is speaking here? Paul

What did Paul expect his readers to do with the information he had taught them? do it

Paul was a good example for the Philippians and for us. Who are other examples we could follow? Mature Christians–pastor, deacons, teachers. This is one important reason to be in church.

Ask yourself, “Does this help me think the right thoughts?” and “Is this teacher helping or hurting me?” and “Am I following a good or a bad example here?”

2 Corinthians 5:10 For 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.

All Christians will one day stand before the Lord to be judged for our works. Thus, we should ask ourselves, “Is this activity worthy of reward, or will I be sorry I did it?”

Note: This judgment is for rewards, not for salvation. Nobody is saved based on his or her works.

1 Corinthians 6:12 All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.

The people at Corinth were boasting that they were totally free in Christ and could do whatever they wanted to. This is a very common sentiment today. Paul gives them two limitations:

Your actions should be beneficial, i.e., helpful, advantageous, or profitable. What are some activities that we can do that are not sinful, but that are unprofitable? Much TV, video games, movies, entertainment, some books, etc.
Your actions should not lead to enslavement. What are some activities that tend to lead to enslavement? Smoking, drinking, drugs, porn.

Ask yourself, “Is this kind of activity beneficial?” and “Will this activity bring me under its power?”

1 Corinthians 6:19-20 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

This passage teaches several important truths that impact our behavior. First, the Holy Spirit indwells the believer’s body. That means that wherever the believer goes and whatever he does, God is present. Second, the believer’s body is not his own because God has purchased it. No one has the right to do whatever he pleases with his body. Third, the believer’s duty is to honor God with his body. Some have taught that it doesn’t matter what one does with his body because the physical nature is not as important as the spiritual. This is not true. One should seek to honor God with both his body and his spirit, because both belong to God.

How should this text influence your behavior? Avoid any activities that dishonor God or your body.

6. 1 Peter 1: 15-16 but as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.”

Clearly, this text teaches that the believer is to live a holy life. But note that one should be holy because God is holy. Christians should judge an activity by comparing it to the character of God. In other words, if the activity runs contrary to what we know God is like, the activity is likely out of bounds.

List some of the attributes of God’s goodness that can help us evaluate an activity or behavior. Holy, loving, kind, gracious, merciful, truthful, righteous, just. If participating in an activity/behavior forces you to violate these characteristics, the activity is probably not acceptable.

What about letting your conscience be your guide?

What is a conscience? It’s an internal sense of right and wrong, a witness within man’s heart that tells him he ought to do what he believes is right and not to do what he believes is wrong. Conscience does not teach us what is right or wrong, but prods us to do what we have been taught is right.

The conscience may or may not be a good guide, depending on how it has been molded. One’s conscience may become overly-sensitive if he has been taught that certain permissible behaviors are sinful. On the other hand, one can so abuse his conscience that it becomes unable to sense good and evil (1 Tim 4:2). If your conscience is telling you that a behavior is wrong, you should not practice it. If you are unsure about a behavior, you should withhold from participating until you examine the matter biblically. Once you are convinced that an activity is acceptable for Christians, it should not bother your conscience when you engage in it. In any case, don’t ignore your conscience.

Note: Determining what behaviors are personally acceptable for you depends greatly on your spiritual and physical maturity. Young people still living at home obviously have to abide by the rules their parents teach. Newly saved people probably won’t have the same standards and convictions as mature Christians do.

Conclusion: How do you know if an activity is proper or not? Find out what the Bible teaches, either directly or in principle. Can you practice the behavior in a way that honors God? Does the practice help you think the right kinds of thoughts, or does it tempt you toward evil thinking? Are you following a good example or a bad one? If God were to judge you for this activity, would you be rewarded or punished? Is the behavior beneficial for yourself and others or does it lead to enslavement? Answering such questions usually helps in choosing proper activities.

Discussion:

Why is it sometimes hard to discern what behavior is acceptable? Because the Bible doesn’t speak to some issues, especially modern ones–e.g., entertainment, dress standards, games/recreation, etc.
How can you know if some activity brings glory to God or not? Check what the Bible says directly about it; check what general principles may apply; think about the character of God and evaluate the activity on that basis.
How should the reality of the Judgment Seat of Christ influence your behavior? Knowing that we face judgment for our actions should cause us to think twice before getting involved in sinful behavior.

Filed Under: Discipleship

For God Has Not Given Us a Spirit of Fear

Fundamentalism and American Culture by George Marsden

If Everyone Else Jumped Off a Cliff . . .

Do you fear man too much and God too little? Part 1 of 4

Myth 1: “Ignore the pressure and it will go away!”

Myth 2: “You need other people for selfish reasons!”

Myth 3: “Cast aside all guilty feelings!”

Assurance of Salvation

CHAPTER 1: Introduction

CHAPTER 2: You Can Have Assurance

Definition of Assurance

Biblical Words

A Working Definition

You Can Experience Assurance

Your Assurance is Based on Firm Grounds

CHAPTER 3: You Must Maintain Your Assurance

Produced by the Holy Spirit

The Holy Spirit’s Role in Conviction

Employed by the Word of God

Exhibited by Perseverance

CHAPTER 4: Summary & Conclusion

For Crying Out Loud: A Critique of Bill Gothard’s book, The Power of Crying Out1

Who promotes this book?

Gothard presents a false dichotomy between prayer and “crying out.”

Gothard primarily supports his conclusions by using anecdotal evidence

Gothard misuses the biblical terminology for prayer

Gothard’s God is too passive

Gothard leaves himself open to the charge of teaching a work’s based salvation

Gothard fails to reconcile his teaching with Jesus’ teaching on the subject of prayer

Jesus taught that prayers made in secret are preferable to the public prayers of hypocrites.

Jesus did not teach that “crying out” is a preferable way to pray

Conclusion

Bible Boot Camp: Lesson 15: How to Get the Most from a Sermon

Bible Boot Camp: Lesson 14: Christian Growth

Bible Boot Camp: Lesson 13: Stewardship

Bible Boot Camp: Lesson 12: Evangelism

Bible Boot Camp: Lesson 11: Proper Behavior

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For Crying Out Loud: A Critique of Bill Gothard’s book, The Power of Crying Out^¹