Monthly Archives: July 2022

When It’s Going Well Or Poorly

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Two Articles:

  1. “What to Remember When It’s Going Well” by Ray Otlund (original source – https://www.9marks.org/article/what-to-remember-when-its-going-well/)

“Be ready in season and out of season” (2 Tim. 4:2).

Pastoral ministry is seasonal. We pastors inevitably experience both winter-like blasts of ice-cold resistance and spring-like bursts of fresh life and responsiveness. And these changes aren’t always explainable in terms of our ministerial performance. Maybe the greatest pastor of all time, the apostle Paul himself, knew the full round of pastoral seasons.

However your ministry is going right now, you know to do this: “Be ready.” That attitude of urgency and alertness and eagerness is always right. But a guarded self-interest or a cowardly passivity or a defeated resignation is always wrong. As Jim Elliot put it, “Wherever you are, be all there!” Or to quote Richard Baxter, “Whatever you do, let the people see that you are in good earnest.”

When the ministry is going well and people are flocking in and being converted and set free, you will be helped by remembering these three things.

When the ministry is going well and people are flocking in and being converted and set free, you will be helped by remembering these three things.

1. Remember how you got here.

Not by good luck, nor by good works. The blessing of God is the blessing of God—by his grace, for his glory. Remember how Paul put it? “I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance” (Phil. 1:19). The apostle knew how the blessing of God comes down. It’s by bold prayer and the direct help of the Holy Spirit.

I remember a time, during the Jesus Movement of the late 1960s and 1970s, as we were being carried along by an out-gushing of divine blessing we’d never experienced before, a friend said to me, “Ray, you know why this is happening, don’t you? It’s because for years there were little old ladies in our churches praying for revival.” Those hidden heroes never saw the answer to their prayers. But we did. When my friend pointed it out, a sense of gratitude and wonder filled my heart. I wanted to steward the blessing humbly. I didn’t get myself there, and it didn’t belong to me.

When the risen Christ is pleased to pour out newness of life on your church at levels you never dreamed could be real in this life, remember how it came down. You didn’t cause it by your cleverness or even by your faithfulness. You entered into an inheritance Someone Else paid for, an inheritance other people prayed for, a season of blessing the Holy Spirit himself activated—and all that, in spite of what you deserve.

Remember to stay humble.

2. Remember to savor this moment.

When God takes up the work in his own hands and accomplishes in two weeks what would take us twenty years, and we find our churches caught up in his felt presence as never before, it would be wrong to stay grumpy and demanding. Whenever God blesses us in this life, his blessing is both real and imperfect—real because he is involved, and imperfect because we are involved. And the very flaws embedded in the blessing should move us to more wonder and more joy and more gratitude, not less. Francis Schaeffer taught us that if the only outcomes we’re willing to accept are perfection or nothing, in this life we will get nothing every time. And we will deserve it.

Theologically serious men like us can fall into our own version of perfectionism. But of all men, we who believe strong doctrines of the fall of man and the grace of God should be the happiest, even when our churches stay messy. What stands out in our eyes is not the human mess but the divine grace in the midst of it all. Indeed, if God super-blesses our churches, the mess will pop up to the surface more obviously than ever. Good! It’s because God is dealing with us. And that is when, by his same grace, we can apply gentle pastoral remedies to people’s real problems more helpfully than ever before. What a privilege!

Ezra and Nehemiah wisely urged the people when they were experiencing eye-opening clarity about themselves: “This day is holy to the LORD your God; do not mourn or weep” (Neh. 8:9). In a season set apart as unusually holy by the heart-revealing power of the gospel—remember to counsel your people not to spiral down into miserable shame but to rise up in joyous praise to God! We are so evil, we can corrupt even a holy day by an unbelieving self-focus, terribly dishonoring to the finished work of Christ on the cross!

Don’t allow yourself to think on a Sunday afternoon, “Yes, today’s service was like another Pentecost. But you never know. It’ll probably come crashing down to nothing this week.” What defeatism! When the book of Acts says “there was much joy in that city” (Acts 8:8), it isn’t saying, “And wasn’t that stupid?” It is calling us to respond to Christ with our own “much joy.” If you and I accept the authority of the book of Acts, then let’s act like it.

Remember to stay thankful.

3. Remember what’s up ahead.

Hardship is coming. How could it be otherwise? “Man is born for trouble, as the sparks fly upward” (Job 5:7). But we’re fine with that. Suffering is our super-power.

What did our risen Lord say to us? “My power is made perfect in weakness” (2 Cor. 12:9). In other words, the most perfect way his power is experienced and displayed is when we can offer him nothing but our need. Our “best case scenario” is not our dream ministry career but “weaknesses, insults, hardships, persecutions and calamities. For when I am weak, then I am strong” (2 Cor. 12:10).

When the ministry is going well, remember that tomorrow’s setbacks and reversals will be bent around in God’s mighty hands into yet more blessing. You will not see it all in this life. But if you will put your trust in the Lord for your ministry, he will ensure that your impact resonates on and on into future generations.

Remember to stay expendable.

*****

Article 2: “What to Remember When It’s Going Poorly” by Ray Otlund (original source – https://www.9marks.org/article/what-to-remember-when-its-going-poorly/)

“Be ready in season and out of season” (2 Tim. 4:2).

Pastoral ministry is seasonal. I made this simple observation in my last article, “What to Remember When Pastoring Is Going Well.” Briefly, we thought through together the seasons of ministerial abundance. But what about the hard times? What should we remember when tragedy overwhelms us, or when we lose our way in confusion, or when we seem unable to please anyone and the congregation is stiff and cold—or even walking out?

1. Remember to accept hardship as ultimately from the Lord himself.

If the people aren’t responding well, maybe you’re the reason. Maybe, without realizing it, you’re doing something to put them off, sabotaging your ministry. It might not be you at all. But maybe?

“Who can discern his errors?” (Ps. 19:12), David asked. In verse 13 he speaks of “presumptuous sins”—proudly obstinate sins. But the “errors” in verse 12 are a matter of our obliviousness. We can offend our Lord and step on people with the best of intentions! So our loving Lord allows the negative impact of our errors to land on us. It hurts. But that shock and embarrassment—it is of the Lord. He is opening our eyes, so that next time we’ll be more careful, more sensitive, more respectful. Let us therefore deeply accept our Lord’s discipline and let our defenses down and have a good laugh at ourselves—and do some healthy changing.

We ministers, in accepting the Lord’s call to gospel work, have planted our flag for his kingdom with profound sincerity of heart. But sincerity is not enough. Indeed, our earnest sincerity can, by its very nature, make us feel more virtuous than we really are. We need others to help us discern our irritating mannerisms and discourteous words and unconvincing emphases. It’s like a guy with bad breath. Who will love him enough to tell him?

I believe that every man should be in regular conversation with other godly men, with this humble appeal as the agenda: “Brothers, help me see myself.” Who wouldn’t benefit from that? Who can be above it? Your dear wife will help you, of course. But she might be too biased in your favor. Let other men, whom you trust, help you too. The Lord himself will be in it all, honoring your humble openness. Brother, your ministry can become “acceptable to the saints” (Rom. 15:31).

Remember to stay teachable.

2. Remember that you are fully equipped in every essential.

I love 1 Corinthians 2:1–5 where Paul rejoices in his ministry. He knows what he has going for him, even with his modest persona and rattled nerves. Moving through the sophisticated cultures of our world, as Paul did then, facing both passive indifference and bold rejection, what can you and I count on everywhere we go? Nothing less than “the testimony of God, . . . Jesus Christ and him crucified, . . . the demonstration of the Spirit and of power.” What in all this world can compete with that?

Your church might be small in numbers, but you are mighty with divine power. You might be lowly in prestige, but you are exalted with Triune glories. You might be limited in programs, but you are immeasurable in eternal significance. Stop feeling sorry for yourself. Stop resenting that big church across the street. Your small church is fully equipped in every essential with the truth of the gospel and the power of the Spirit. Your small church might well become Ground Zero for the next worldwide awakening.

How wonderful to remember that, with God, you just never know what he might do next! Stay close to him. Keep “swinging for the fence.” And the Lord will surprise you with encouragements and breakthroughs, as you give your all to him.

Remember to stay confident.

3. Remember that your rugged, cheerful endurance will prevail.

The power of faithfulness is so great, our Lord Himself claims it as one of his own glories: “the faithful God who keeps covenant and steadfast love” (Deut. 7:9). If our Lord doesn’t resort to a quick-fix but works faithfully over the long-haul, can we resent walking that same path?

We don’t like patient waiting. Amazon Prime is counting on us being impatient! But it is those who “wait on the Lord” who renew their strength (Isaiah 40:31). The medieval rabbi, David Kimchi, explained that that Hebrew word “wait” suggests stretching, lengthening, extending. So “waiting on the Lord” is not like resting in a hammock with a glass of iced tea; it’s like holding a plank position until our coach tells us we’re done. But that place of unresolved tension is spiritually creative and surprisingly refreshing. Our strength is renewed. So we fight on, and we will prevail, because the Lord will come through for us.

“We wait with patience” (Rom. 8:25). The early church understood that. Yes, they saw miracles. But look at Romans 16 and how Paul greets his friends: “They risked their necks, . . . he worked hard, . . . my fellow prisoners,” and so forth. They were powerless. But they prevailed. How? They waited with patience and refused to quit. They believed God is in no hurry, so they were in no hurry. They believed God is in control, so they felt no need to be in control. They believed God is powerful, so they didn’t get pushy. Bishop Cyprian wrote to his suffering people, “As servants and worshipers of God, let us show the patience that we learn from the heavenly teachings. For that virtue we have in common with God.”

One final thought. The world is racing toward final judgment. But God is with us. All his promises are true, all his purposes successful. And now it’s our turn, in our generation, to bear witness to his glory. How? Keep going, keep going, keep going, keep going, keep going. And when we’ve done that, keep going! And that is how we prevail.

Remember to stay faithful.

Worship’s Regulative Principle

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Article by Derek Thomas, “The Regulative Principle of Worship” – original source – https://www.ligonier.org/learn/articles/regulative-principle-worship

Put simply, the regulative principle of worship states that the corporate worship of God is to be founded upon specific directions of Scripture. On the surface, it is difficult to see why anyone who values the authority of Scripture would find such a principle objectionable. Is not the whole of life itself to be lived according to the rule of Scripture? This is a principle dear to the hearts of all who call themselves biblical Christians. To suggest otherwise is to open the door to antinomianism and license.

But things are rarely so simple. After all, the Bible does not tell me whether I may or may not listen with profit to a Mahler symphony, find stamp-collecting rewarding, or enjoy ferretbreeding as a useful occupation even though there are well-meaning but misguided Bible-believing Christians who assert with dogmatic confidence that any or all of these violate God’s will. Knowing God’s will in any circumstance is an important function of every Christian’s life, and fundamental to knowing it is a willingness to submit to Scripture as God’s authoritative Word for all ages and circumstances. But what exactly does biblical authority mean in such circumstances?

Well, Scripture lays down certain specific requirements: for example, we are to worship with God’s people on the Lord’s Day, and we should engage in useful work and earn our daily bread. In addition, covering every possible circumstance, Scripture lays down a general principle: “present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:1–2). Clearly, all of life is to be regulated by Scripture, whether by express commandment or prohibition or by general principle. There is therefore, in one sense, a regulative principle for all of life. In everything we do, and in some form or another, we are to be obedient to Scripture.

However, the Reformers (John Calvin especially) and the Westminster Divines (as representative of seventeenth-century puritanism) viewed the matter of corporate worship differently. In this instance, a general principle of obedience to Scripture is insufficient; there must be (and is) a specific prescription governing how God is to be worshiped corporately. In the public worship of God, specific requirements are made, and we are not free either to ignore them or to add to them. Typical by way of formulation are the words of Calvin: “God disapproves of all modes of worship not expressly sanctioned by his Word” (“The Necessity of Reforming the Church”); and the Second London Baptist Confession of 1689: “The acceptable way of worshiping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures” (22.1).

Where does the Bible teach this? In more places than is commonly imagined, including the constant stipulation of the book of Exodus with respect to the building of the tabernacle that everything be done “after the pattern . . . shown you” (Ex. 25:40); the judgment pronounced upon Cain’s offering, suggestive as it is that his offering (or his heart) was deficient according to God’s requirement (Gen. 4:3–8); the first and second commandments showing God’s particular care with regard to worship (Ex. 20:2–6); the incident of the golden calf, teaching as it does that worship cannot be offered merely in accord with our own values and tastes; the story of Nadab and Abihu and the offering of “strange fire” (Lev. 10); God’s rejection of Saul’s non-prescribed worship — God said, “to obey is better than sacrifice” (1 Sam. 15:22); and Jesus’ rejection of Pharisaical worship according to the “tradition of the elders” (Matt. 15:1–14). All of these indicate a rejection of worship offered according to values and directions other than those specified in Scripture.

Of particular significance are Paul’s responses to errant public worship at Colossae and Corinth. At one point, Paul characterizes the public worship in Colossae as ethelothreskia (Col. 2:23), variously translated as “will worship” (KJV) or “self-made religion” (ESV). The Colossians had introduced elements that were clearly unacceptable (even if they were claiming an angelic source for their actions — one possible interpretation of Col. 2:18, the “worship of angels”). Perhaps it is in the Corinthian use (abuse) of tongues and prophecy that we find the clearest indication of the apostle’s willingness to “regulate” corporate worship. He regulates both the number and order of the use of spiritual gifts in a way that does not apply to “all of life”: no tongue is to be employed without an interpreter (1 Cor. 14:27–28) and only two or three prophets may speak, in turn (vv. 29–32). At the very least, Paul’s instruction to the Corinthians underlines that corporate worship is to be regulated and in a manner that applies differently from that which is to be true for all of life.

The result? Particular elements of worship are highlighted: reading the Bible (1 Tim. 4:13); preaching the Bible (2 Tim. 4:2); singing the Bible (Eph. 5:19; Col. 3:16) — the Psalms as well as Scripture songs that reflect the development of redemptive history in the birth-life-death-resurrection- ascension of Jesus; praying the Bible — the Father’s house is “a house of prayer” (Matt. 21:13); and seeing the Bible in the two sacraments of the church, baptism and the Lord’s Supper (Matt. 28:19; Acts 2:38–39; 1 Cor. 11:23–26; Col. 2:11–12). In addition, occasional elements such as oaths, vows, solemn fasts and thanksgivings have also been recognized and highlighted (see Westminster Confession of Faith 21:5).

It is important to realize that the regulative principle as applied to public worship frees the church from acts of impropriety and idiocy — we are not free, for example, to advertise that performing clowns will mime the Bible lesson at next week’s Sunday service. Yet it does not commit the church to a “cookie-cutter,” liturgical sameness. Within an adherence to the principle there is enormous room for variation—in matters that Scripture has not specifically addressed (adiaphora). Thus, the regulative principle as such may not be invoked to determine whether contemporary or traditional songs are employed, whether three verses or three chapters of Scripture are read, whether one long prayer or several short prayers are made, or whether a single cup or individual cups with real wine or grape juice are utilized at the Lord’s Supper. To all of these issues, the principle “all things should be done decently and in order” (1 Cor. 14:40) must be applied. However, if someone suggests dancing or drama is a valid aspect of public worship, the question must be asked — where is the biblical justification for it? (To suggest that a preacher moving about in the pulpit or employing “dramatic” voices is “drama” in the sense above is to trivialize the debate.) The fact that both may be (to employ the colloquialism) “neat” is debatable and beside the point; there’s no shred of biblical evidence, let alone mandate, for either. So it is superfluous to argue from the poetry of the Psalms or the example of David dancing before the ark (naked, to be sure) unless we are willing to abandon all the received rules of biblical interpretation. It is a salutary fact that no office of “choreographer” or “producer/director” existed in the temple. The fact that both dance and drama are valid Christian pursuits is also beside the point.

What is sometimes forgotten in these discussions is the important role of conscience. Without the regulative principle, we are at the mercy of “worship leaders” and bullying pastors who charge noncompliant worshipers with displeasing God unless they participate according to a certain pattern and manner. To the victims of such bullies, the sweetest sentences ever penned by men are, “God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to His Word, or beside it, in matters of faith or worship. So that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also” (WCF 20:2). To obey when it is a matter of God’s express prescription is true liberty; anything else is bondage and legalism.