Lecture #2: The Call to the Ministry (Second Session)

Pastor Spurgeon continues with his lecture…

“The first sign of the heavenly call is an intense, all-absorbing desire for the work.  In order to a true call to the ministry there must be an irresistible, overwhelming craving and raging thirst for telling others what God has done to our own souls…If any student in this room could be content to be a newspaper editor, or a grocer, or a farmer, or a doctor, or a lawyer, or a senator, or a king, in the name of heaven let him go his way.

“We must feel that woe is unto us if we preach not the gospel; the word of God must be unto us as fire in our bones, otherwise, if we undertake the ministry, we shall be unhappy in it and unable to bear the self-denials incident to it, and shall be of little service to those among whom we minister. I speak of self-denials, and well I may; for the true pastor’s work is full of them.  (Therefore), the desire to ministry must be thoughtful one and must be thoroughly disinterested one meaning that if a man can detect, after the most earnest self-examination, any other motive than the glory of God and the good of souls, he must turn aside from it at once.

“In the second place, combined with the earnest desire to become a pastor, there must be aptness to teach and some measure of the other qualities needful for the office of a public instructor.  I do not claim  that the first time a man rises to speak he must preach  as well as Robert Hall did in his later days…If a man be called to preach, he will be endowed with a degree of speaking ability, which he will cultivate increase. If the gift of utterance be not there in a measure at the first, it is not likely that it will ever be developed.

“I have heard of a gentleman who had a most intense desire to preach, and pressed his suit upon his minister, until after a multitude of rebuffs he obtained leave to preach a trial sermon. That opportunity was the end  of his importunity, for upon announcing his text he found himself bereft of every idea but one, which he delivered feelingly, and then descended the rostrum. “My brethren,” said he, “if any of you think it an easy thing to preach, I advise you to come up here and have all the conceit taken out of you.”

“I should not complete this point if I did not add, that mere ability to edify, and aptness to teach is not enough, there must be other talents to complete the pastoral character. Sound judgment and solid experience must instruct you; gentle manners and loving affections must sway you; firmness and courage must be manifest; and tenderness and sympathy must not be lacking.

Gifts administrative in ruling well will be as requisite as gifts instructive in teaching well. You must be fitted to lead, prepared to endure, and able to persevere. In grace, you should be head and shoulders above the rest of the people, able to be their father and counselor. Read carefully the qualifications of an elder, given in 1 Timothy 3:2-7, and in Titus 1:6-9. If such gifts and graces be not in you and abound, it may be possible for you to succeed as an evangelist, but as a pastor you will be of no account.

“In order further to prove a man’s call, after al little exercise of his gifts, such as I have already spoken of, he must see a measure of conversion-work going on under his efforts, or he may conclude that he has made a mistake, and therefore, may go back by the best way he can…There must be some measure of conversion-work in your irregular labors before you can believe that preaching is to be your life-work…Brethren, if the Lord give you no zeal for souls, keep to the lapstone or the trowel, but avoid the pulpit as you value your heart’s peace and your future salvation.

“A step beyond all this is however needful in our inquiry. The will of the Lord concerning pastors is made known through the prayerful judgment of his church. It is needful as a proof of your vocation that your preaching should be acceptable to the people of God. God usually opens doors of utterance for those whom he calls to speak in his name…Standing up to preach, our spirit will be judged of the assembly, and if it be condemned, or if, as a general rule, the church is not edified, the conclusion may not be disputed, that we are not sent of God.

“Churches are not all wise, neither do they all judge in the power of the Holy Ghost, but many of them judge after the flesh; yet I had sooner accept the opinion of a company of the Lord’s people than my own upon so personal a subject as my own gifts and graces.”

Professor Spurgeon wraps up the session with this deep insight borrowed from John Newton’s letter to a friend:

“If it be the Lord’s will to bring you into his ministry, he has already appointed your place and service, and though you know it not at present, you shall at a proper time. If you had the talents of an angel, you could do no good with them till his hour is come, and till he leads you to the people whom he has determined to bless by your means. It is very difficult to restrain ourselves within the bounds of prudence here, when our zeal is warm: a sense of the love of Christ upon our hearts, and a tender compassion for poor sinners, is ready to prompt us to break out too soon; but he that believes shall not make haste.”

The lecture to be concluded later…

 

“Touch Not my Anointed Ones:” What Does it Really Mean?

“Touch not my anointed ones, do my prophets no harm.” This verse is found in two books of the Bible namely 1 Chronicles 16:22 and Psalm 105:15. In fact, part of Psalm 105 is a repetition of the song of David in which these words were said in 1 Chronicles 16:8-36.

I would contend that this is one of verses that is often prone to abuse. I have heard different people, more especially those who claim to be special “men and women of God” and their followers respectively, using this verse to challenge or even scare those who rebuke or points out errors, heresies, or sin in the lives of these “men and women of God.” But if we interpret the verse in its context would we arrive at the implication that “men and women of God” should not be rebuked for any error or heresy or sin? This is the question I am endeavoring to answer in this post.

Understanding any passage of the Bible in its appropriate context is the first and very crucial step in the art and science of interpreting and applying Scripture. Disregard of context in which any passage of Scripture was given leads to all sorts of errors in interpreting and applying biblical truths to our present situation. Thus we should begin with context.  What is the context in which these words, “Touch not my anointed ones, do my prophets no harm” were said.

As already pointed out, we first encounter these words in 1 Chronicles 16:22. They are part of a song of thanksgiving that David together with Asaph and his brothers sang after they brought the Ark of the Covenant into Jerusalem.  For some time, the Ark of the Covenant was outside Jerusalem. But, when David became King of Israel, he together with the elders of Jerusalem agreed to bring the ark to the headquarters of the kingdom of Israel, Jerusalem.  The first time they attempted to do this, they did not follow God’s prescribed procedures of carrying the ark hence Uzzah was killed and the ark was abandoned at the house of Obededom (1 Chronicles 13:1-14). However, on the second occasion, David and Israelites followed God’s instructions and they successfully brought it into Jerusalem.

It was after this event that David sang this song of thanksgiving to God. Briefly, in this song David gives thanks and praises God for his great and wondrous works. He goes back to the history of Israel and illustrates how God has demonstrated his great deeds starting from Abraham to his time. In recounting God’s wondrous works, he cites an instance when the Israelites came out of Egyptian slavery and began their journey to the Promised Land, Canaan. On this journey, they passed through different nations and kingdoms, and in reference to this David says:

“When you were few in number, and of little account, and sojourners in it, wandering from nation to nation, from one kingdom to another people, he allowed no one to oppress them; he rebuked kings on their account, saying, “Touch not my anointed ones, do my prophets no harm!”

This is the context in which this verse is to be interpreted and applied. Some have argued that since the anointed office in Israel was that of the king, the phrase “my anointed ones” refers to kings of Israel. However, by this time, Israel had no kings. Unless, we interpret it to mean that God was speaking in reference to future kings then this interpretation undoubtedly holds water.  However, I share with John Calvin’s interpretation in which he says that “my anointed” ones or “my prophets” refer to Israel’s patriarchs since one of the patriarchs, Abraham, is also called a prophet in Genesis 20:7.

Having discovered out who “anointed ones” are in the passage, we need next to figure out the meaning of “touch not.”  One major characteristic of Hebrew poetry or songs is parallelism in which the truth of the first line is repeated in the second line but not with the exact same words. This is the instance here. In other words, David could have easily said: “Touch not my anointed ones, touch not my anointed ones.” This would seem unnecessary repetition. For that reason, Hebrew poetry or songs employed parallelism to say the same truth in different words. Hence “touch not” is the same as “do no harm” and the referent of “my anointed ones” is the same as that of “my prophets” namely the patriarchs of Israel or the Israelites who sojourned from Egypt on the way to Canaan.

Therefore, if we are to interpret the verse in its own context, it would mean that God commanded the nations and kingdoms that Israelites were passing through from Egypt to Canaan not to harm them physically but to let them pass through freely and peacefully.  Application of the verse includes the truth that God protects and guards his chosen people or servants. This is what we need to draw from the verse.  Furthermore, from this verse we can deduce that God prohibits any type of physical harm not only to his chosen people but to all people as the Sixth Commandment (Thou shall not kill) and Genesis 9:5, 6 confirm.

So, “Touch not my anointed ones” has to do with prohibition of physical harm and not rebuke of error, heresy or sin. Nowhere in the Bible has God commanded that we do not rebuke his people or servants. Instead, the Bible encourages us to rebuke error, heresy or sin in love and truth. God used his prophets in the Old Testament to rebuke sin or error or falsehood in the lives of kings and false prophets (2 Samuel 12:1-15; 1 Kings 18:17, 18; 2 Chronicles 16:7-10; Jeremiah 23; Ezekiel 11:16-21).

In the New Testament, Apostle Paul rebuked his fellow Apostle Peter of hypocrisy (Galatians 2:11-14). The Scripture itself tells us that God has given us his word for among other things to rebuke error, heresy or sin: “All Scripture is breathed out by God and profitable for teaching, for reproof (rebuke), for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work,” (2 Timothy 3:16, 17, italics mine).

God has said, “Touch not or do no harm to my anointed (chosen) ones.”  But he has never said, “Rebuke not my anointed ones even though they commit error, heresy or sin in their lives and ministries.”

Lecture #2: The Call to the Ministry (First Session)

Our professor, Charles Spurgeon, just finished his lecture #1, two days ago. Today, he is bringing us his second lecture which he has entitled, “The Call to the Ministry.” This lecture will be divided into three sessions. The first one is more of an introduction. In the second session, the professor will lecture on 5 essentials to be considered in ascertaining a call to the ministry. He will conclude the lecture in the third session by sharing his personal experiences to aspirants for the ministry.

“Any Christian has a right to disseminate the gospel who has the ability to do so; and more, he not only has the right, but it is his duty to do so as long as he lives (Rev. 22:17). The propagation of the gospel is left, not to a few, but to all the disciples of the Lord Jesus Christ according to the measure of grace entrusted to them by the Holy Spirit, each man is bound to minister in his day and generation, both to the church and among unbelievers.

“Indeed, this question goes beyond men, and even includes the whole of the other sex; whether believers are male or female, they are all bound, when enabled by divine grace, to exert themselves to the service, however, need not take the particular form of preaching-certainly, in some cases it must not, as for instance in the case of females, who public teaching is expressly prohibited (1 Tim. 2:12; 1 Cor. 14:34).

“I do not, however, in this lecture allude to occasional preaching, or any other form of ministry common to all the saints, but to the work and office of the bishopric (pastor), in which is included both teaching and bearing rule in the church, which requires dedication of a man’s entire life to spiritual work, and separation from every secular calling (2 Tim. 2:4); and entitles the man to cast himself for temporal supplies upon the church of God, since he gives up all his time, energies, and endeavors, for the  good of those over whom he presides (1 Cor. 9:11; 1 Tim. 5:18).

Professor Spurgeon then goes no to highlight the importance of God’s call to ministry rather than self-calling, so to speak. He writes, “No man may intrude into the sheepfold as an under-shepherd; he must have an eye to the chief Shepherd, and wait his beck and command. Or ever a man stands forth as God’s ambassador, he must wait for the call from above; and if he does not so, but rushes into the sacred office, the Lord will say of him and others like him, “I sent them not, neither commanded them; therefore, they shall not profit this people at all, says the Lord,” (Jer. 23:32).”

Spurgeon at this juncture cites instances of prophets Isaiah (Is.6:8), Jeremiah (Jer. 1:4-10), Ezekiel (Ezk. 2:1-3; 3:1-4), and Daniel who had been called into ministry by God. He then applies the truths regarding the calling of these prophets to the present day. “In the present dispensation, the priesthood is common to all the saints; but to prophecy, or what is analogous to be moved by the Holy Ghost to give oneself up wholly to the proclamation of the gospel, is, as a matter of fact, the gift and calling of only a comparatively small number; and surely these need to be sure of the rightfulness of their position as were the prophets; and yet how can they justify their office, except by a similar call?”

“Brethren, I trust you may be able one day to speak of the flock over whom “the Holy Ghost has made you overseers” (Acts 20:28), and I pray that every one of you may be able to say with the apostle of the Gentiles, that your ministry is not of man, neither by man, but that you have received it of the Lord (Gal. 1:1). In you may that ancient promise be fulfilled, “I will give them pastors according to mine heart,” (Jer. 3:15)…As the Lord Jesus went up to the Mount and called to him whom he would, and then sent them forth to preach (Mark 3:13), even so may he select you, call you upward to commune with himself, and send you forth as his elect servants to bless both the church and the world.”

The first session of this lecture ends here…

 

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Pray That Your Character and Ministry Agree

Pastor Spurgeon continues with his lecture entitled, “Minister’s Self-Watch.” For the last two classes, he has lectured on two points namely that a minister or any servant of Christ must be a converted man and have vigorous piety. Today, he concludes the lecture with this final point: a minister or any servant of God should take care THAT HIS PERSONAL CHARACTER AGREES IN ALL RESPECTS WITH HIS MINISTRY. Let’s listen and learn from our professor. Please note that taking notes from the lectures is strictly encouraged although there will be no exams at the end.

“As actions, according to the proverb, speak louder than words, so an ill life effectually drown the voice of the most eloquent ministry…Abhor, brethren, the thought of being clockwork ministers who are not alive by abiding grace within, but are wound up by temporary influences; men who are only ministers for the time being, under the stress of the hour of ministering, but cease to be ministers when they descend the pulpit stairs. True ministers are always ministers.

“It is a horrible thing to be an inconsistent minister…if holiness be wanting, the ambassadors dishonor the country from whence they come, and the prince from whom they come…the life of a preacher should be a magnet to draw men to Christ, and it is sad indeed when it keeps them from him. Sanctity in a minister is a loud call to sinners to repent, and when allied with holy cheerfulness it becomes wondrously attractive.

“You must be a man of God, not after the common manner  of men, but ‘after God’s own heart; and men will strive to be like you, if you be like to God: but when you only stand at the door of virtue, for nothing but to keep sin out, you will draw into the folds of Christ none but such as fear drives in.

“When we say to you, my dear brethren, take care of your life, we mean be careful of even the minute of your character. Avoid little debts, unpunctuality, gossiping, nicknaming, petty quarrels, and all other of those little vices which fill the ointment with flies. The self indulgence which have lowered the repute of many must not be tolerated by us. The familiarities which have laid others under suspicion, we must chastely avoid. The roughness which have rendered some obnoxious, and the fopperies which have made others contemptible, we must put away.

“Even in your recreations, remember that you are ministers. When you are off the parade you are still officers in the army of Christ, and as such demean yourselves. But if the lesser things must be looked after, how careful should  you be in the great matters of morality, honesty, and integrity! Here the minister must not fail. His private life must ever keep good tune with his ministry, or his day will soon set with him, and the sooner he retires the better, for his continuance in his office will only dishonor the cause of God and ruin himself.

“Brethren, the limits of a lecture are reached, and we must adjourn.”

Pray That Your Piety Be Vigorous

Pastor Spurgeon continues with his lecture today. He is still teaching on the topic of “Minister’s Self-Watch.” In our last class, he pointed out the need for a minister or pastor to be converted. Today, he continues with the second point viz a viz a minister or pastor should be of vigorous piety.

“The first matter of true religion being settled, IT IS OF THE NEXT IMPORTANCE TO THE MINISTER THAT HIS PIETY BE VIGOROUS.

He is not to be content with being equal to the rank and file of Christians, he must be a mature and advanced believer; for the ministry of Christ has been truly called “the choicest of his choice, the elect of his election, a church picked out of the church…His pulse of vital godliness must beat strongly and regularly; his eye of faith must be bright; his foot of resolution must be firm; his hand of activity must be quick; his whole inner man must be the highest degree of sanity”

For sure Spurgeon is not equating maturity with age here since he himself became a preacher in his early twenties. We should have no doubts that he is implying spiritual maturity. Knowing that we can’t cultivate true piety with our own strength, the professor reminds us of the need to lean more and more on God’s grace.

“When God calls us to ministerial labor, we should endeavor to get grace that we may be strengthened into fitness of our position, and not be mere novices carried away by the temptations of Satan, to the injury of the church and our own ruin…We had need live very near to God, if we would approve ourselves in our vocation.”

Please not of this important point from our lecturer: “Recollect as minister or pastors, that your whole life, your whole pastoral life especially, will be affected by the vigor of your piety. If your zeal grows dull, you will not pray well in the pulpit; you will pray worse in the family, and worst in the study alone.”

Spurgeon explains further the need of piety in ministry because as he put it those in ministry are in greater danger. “You must remember , too, that we have need of every vigorous piety, because our danger is so much greater than that of others. Upon the whole, no place is so assailed with temptation as the ministry.” Because of this fact our professor encourages us to live a life of constant repentance since “To lose the personality of repentance  and faith is a loss indeed.”

Spurgeon then warns of pride that comes with a better  knowledge of the Scriptures.  “As wise and learned as you are, take heed to yourselves lest he (Satan) over-wit you. The devil is greater scholar than you, and a nimbler disputant; he can ‘transform himself into an angel of light to deceive. He will get within you and  trip you up your heels before you are aware; he will play the juggler with you undiscerned, and cheat you of your faith or innocence, and you shall not know that you have lost it, nay, he will make you believe it is multiplied or increased when it is lost.” What a profound truth!

As our class time is drawing to an end, the professor wraps up with this words: “Seek then strength from the Strong One, wisdom from the Wise One, in fact, all from God of all.”

The lecture continues next time….on behalf of professor Spurgeon I would like to thank you for sitting in this class today. Grace and peace.

The Minister’s Self-Watch: Be sure you are converted

     It has been some time since our last class.  It seems our professor, Pastor Spurgeon, was tied up with other equally important assignments but now is back and is bringing his second lecture which he has entitled, “The Minster’s Self-Watch.”

     In this lecture, Spurgeon discusses the need for constant self-evaluation of a minister or a pastor. Of course, this is to be done by the grace of God. He opens with this profound thought:

     “It is true that the Lord can work with the faultiest kind of instrumentality, to be useful in conversion; and he can even work without agents, as he does when he saves men without a preacher at all, applying the word directly by his Holy Spirit; but we cannot regard God’s absolutely sovereign acts a rule for our action…This is a practical truth for our guidance, when the Lord makes exceptions, they do but prove the rule.”

     By this Spurgeon emphasizes on the need for a minister or God’s servant to prepare themselves, by God grace, for service every day. There is no room for neglecting this responsibility on pretext that God can use anything, even that which man intends for evil, to accomplish good (Genesis 50:19).

     Spurgeon goes on to illustrate how negligence of our both spiritual and physical preparation for God’s service can ruin even the good things we would like to accomplish for God as he writes: “It will be in vain for me to stock my library, or organize societies, or project schemes, if I neglect the culture of myself; for books, and agencies, and systems, are only remotely the instruments of my holy calling; my own spirit, soul and body are my nearest machinery for sacred service; my spiritual faculties, and my inner life, are my battle axe and weapons of war.”

     Professor Spurgeon goes on to list the following important points.

First, “It should be one of our first cares that we ourselves be saved men…How horrible to be preacher of the gospel and yet to be unconverted… Unconverted ministry involves the most unnatural relationships. A graceless pastor is a blind man elected into a professorship of optics.” Spurgeon has a great sense of humor but here he drives home a very important truth.

     Spurgeon then quotes from “Reformed Pastor” by Richard Baxter and writes: “Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master’s work. Take heed, therefore, to yourselves first, that you be that which you persuade others to be, and believe that which you persuade them daily to believe, and have heartily entertained that Christ and Spirit which you offer unto others.”

     While asserting the need for a preacher to be a converted man, Spurgeon still accepts the fact that: “The word of an unconverted man may be blessed to the conversion of souls, since the Lord, while he disowns the man, will still honor his own truth.”

     Oh, it’s already time! Professor Spurgeon will stop here for today. May God grant us the grace to reflect on these matters and instill in us the hunger to seek to be his better instruments through His grace alone. 

 


 

 

Will You Sit with Me under Pastor Spurgeon’s Lectures?

I am currently making my way through Charles Haddon Spurgeon’s (1834-1892) Lectures to my Students. This is a book comprised of lectures he delivered to the students at the college he founded, Pastor’s College.  Although the biblical truths contained in the lectures were meant for the men who were being trained as pastors and preachers in the nineteenth century, they are also timeless and relevant to every Christian even today.

I am certain that these biblical truths applied to our lives by the grace of God and by his power working in us will contribute immensely to our spiritual growth. Therefore, I would like to humbly request you to join and sit with me under these lectures. Even if you will never preach a single sermon in your life, these biblical truths will still be of great benefit and enable you to glorify God and enjoy Him forever which by the way is our chief end as Westminster Shorter Catechism Question 1 beautifully puts it.

Pastor Spurgeon begins by giving us a background to these lectures and says that he delivered them every Friday afternoon after the students were weary with sterner studies and were intended to ‘fire their hearts’ and sharpen their focus towards the goal of proclaiming the gospel faithfully. Spurgeon also states that the lectures are full of references to himself because his “own experience is the most original contribution he can offer.” He then makes this profound remark:

“The solemn work with which the Christian ministry concerns itself demands a man’s all, and that at its best. To engage in it half-heartedly is an insult to God and man. Slumber must forsake our eyelids sooner than men shall be allowed to perish. Yet we are all prone to sleep as do others, and students, among the rest, are apt to act the part of the foolish virgins; therefore, I have sought to speak out with my whole heart.”

What I intended to do on this blog is to share thoughts and rich lessons I am drawing from the book. I will strive by God’s grace to post as often as I can.  Please also take your time to give feedback or leave a comment if you can. All is set.  Here is my pen and notebook.  Will you join me to study under pastor Spurgeon? I hear somebody asking about tuition fee. No, there is no need for one.

Grace and peace to you.

The Bible is The Gospel.

Recently on Facebook, I was involved in a discussion with a friend who argued that the Gospel is different from the Bible. He defined the Bible as the books written by holy men under the guidance of the Holy Spirit so that what they wrote may be trusted and obeyed as God’s Word. On the other hand, the gospel is the news that God who created heavens and earth came into the world as human being in the person of Jesus of Nazareth to suffer full punishment and eternal death on behalf of sinners so that they can be forgiven and have eternal life and live in righteousness free from sin and its effects.

He then argued that the Church should focus more on the Gospel  because one can be saved without the Bible but not without the Gospel. I should say, here, that the debate involved lengthy writings which I am unable to include into this article but the above summary really sums up the main argument of my friend.

The Bible is the gospel and the gospel is the Bible. The terms “Gospel” and “Bible” are synonyms. At the center of the Bible or the gospel is Jesus or to borrow the words of Sinclair Ferguson, “Jesus is the heart of the entire Bible.” However, I have often noted that some easily see the gospel in the New Testament more than in the Old Testament.  In this article, therefore, I will endeavor to show the gospel in the Old Testament and by doing that  prove that the entire Bible is the gospel hence we cannot distinguish the gospel from the Bible.

 First, let’s turn to Christ himself who clearly taught that the Old Testament is the gospel.  In Luke 24, Jesus was speaking to his two unbelieving and fearful disciples, Cleopas and his friend, on the walk to Emmaus and the passage states that Christ used the Old Testament to explain the gospel to his disciples.  “And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself,” (Luke 24:27). Please note very well that “Scriptures” in the verse refer to the Old Testament since by this time the New Testament Canon was not yet complete.

 Later Jesus appeared to the eleven Apostles and rebuked them for their lack of faith and said to them: “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled,” (Luke 24:44). Then please note carefully again what Christ says regarding the Old Testament Scriptures in Luke 24:46-47: “Thus it is written that, the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. Pause for a moment! Is this not the gospel? And where is it found? Right there in the Old Testament. 

Jesus here is showing us that the “gospel” which my friend described as Christ’s  work of saving sinners and enabling them to live a life of righteousness is found from Genesis to Revelation (now that the New Testament Canon is complete). From the first book of the Bible to the sixty-sixth one, salvation from sin and eternal life of righteousness in Christ is the main teaching, especially, after the fall. 

Secondly, we have a first presentation of the gospel in Genesis 3:15.  God speaks to the Satan in the form of serpent that led our first parents into sin and says: “And I will put enmity between thee (serpent) and the woman (Eve), and between thy seed and her seed; it shall bruise thy head, and though shall bruise his heel.” Theologians and Bible Scholars have called this passage “protovangelion” a Greek word for “the first proclamation of the gospel.” From this passage up to Revelation 22:21, the message of the Bible is the gospel that Christ will and has crushed the head of Satan and overcome death and  sin that once conquered our first parents in the Garden of Eden and the fallen man can now live abundant life  in Christ. Jonathan Edwards puts it better when he writes:  

Christ and his redemption are also the great subject of the history of the Old Testament from the beginning all along; and even the history of creation is brought in as an introduction to the history of redemption that immediately follows it. The whole book, both the Old Testament and New, is filled up with the gospel; only with this difference that the Old Testament contains the gospel under a veil, but the New contains it unveiled, so that we may see the glory of the Lord with open face. (The History of Redemption (Grand Rapids: Associated Publishers and Authors Inc.) 164-165).

Thirdly, the fact that the gospel runs throughout the Bible is further confirmed in the fact that the Old Testaments saints were saved through faith in Christ just as we are.  For instance, Abraham, way back in Genesis, was justified by faith in Christ (Romans 4) and in Galatians 3:15, Apostle Paul tells us that Abraham believed because the Gospel was preached to him. Where was the gospel preached to him? Right there in the Old Testament. John Calvin has expounded this truth better and said:

“The old covenant fathers, who were formerly regenerated, obtained this favor through Christ, so that we may say, that it was as it were transferred to them from another source. The power, then, to penetrate into the heart was not inherent in the law, but it was a benefit transferred to the law from the gospel. (John Calvin, Commentaries on the Book of the Prophet Jeremiah and the Lamentations (Grand Rapids, 1950), 4:131).

When you and I open our Bibles, all we ought to see is Jesus because he is the center of the Bible. Jesus is the center of gospel. There is no way one can read the Bible or the Word of God without seeing Jesus on every page because Jesus is the Word (John 1:1-5). Therefore, the gospel and the Bible are not two different things but one. These two words are synonyms and it is impossible to distinguish them. The Old Testament is the Gospel pointing us towards Christ while the New Testament is the Gospel pointing us back to Christ. Both the Old and the New Testaments are the gospel.

Postscript: Heidelberg Catechism  Answer to  Question 19 also clarify that the gospel and the Bible are one thing:

God began to reveal the gospel already in Paradise (Gen. 3:15); later God proclaimed it by the holy patriarchs (Gen. 22:18; 49:10) and prophets (Isa. 53; Jer. 23:5-6; Mic. 7:18-20; Acts 10:43; Heb. 1:1-2)  and foreshadowed it by the sacrifices and other ceremonies of the law; (Lev. 1-7; John 5:46; Heb. 10:1-10) and finally God fulfilled it through his own beloved Son (Rom. 10:4; Gal. 4:4-5; Col. 2:17).

 


 

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Onward Christian Servants

 TEXT:                       Luke 10:1-4

I have a friend whose emails always end with a signature: “saved to serve.” Every time I receive an email from him, I am reminded of this truth that as a Christian I am not only God’s child but also his servant. This truth applies to all believers. There are no spectator ions in the kingdom of God. There are no bench warmers in the Church but all are children as well as  servants of Christ.

And in the passage we have read, we see three important things that Christ has to say to us regarding our role as servants in this world. As we go out to serve, we  need to reflect and keep in mind these three truths that Jesus gives in the passage:

The first truth that Christ tells us is that the service is vast. The vastness of the service (v. 2)

Jesus says, “I am sending  you out to serve but the service is vast. It is huge, therefore, pray that God should send out more servants into the field.”

Friends, the work of the Lord out there is very huge and the laborers are a few. But sometimes we don’t act like the laborers are a few, do we?

I remember meeting an old Christian friend of mine after so many years since we last saw each other. He asked me what I am doing nowadays. I told him I am in the ministry and asked him what he was doing. He told me that he is in business and he went further to say that there are a lot of people involved in ministry and thought that his services are not need.

I said, you are wrong my brother. The laborers are a few, God desires you to serve him as well. I don’t mean that you should stop being a businessman, not at all.  But you can do business and still serve Christ.

I know many who think like that. Many who believe that service for God is only for pastors. But this is not right. “The laborers are a few.” For us who are already in the ministry Christ is also reminding us to “pray to the Lord of the harvest to send out laborers into his harvest.”

I don’t know how many of us in ministry do remember to pray earnestly that God should send out more laborers. I often fail in this area but Christ desires us to pray for more laborers to come into the field.

 Another truth we can draw from Jesus’ words in the passage is that Christians ought not to spend time opposing or fight against each other instead of serving together because the laborers are already a few. For the years that I have been in ministry, I have seen that Christians can shoot at their fellow Christians for various reasons instead of forming a strong front to serve Christ.  

 So, Christ is reminding us that the service is so vast. Please pray earnestly for more laborers. Probably, Jesus said these words after noting that when he earlier sent out the twelve on a similar mission as we read in Luke 9, the twelve apostles met someone who was casting out demons in Jesus’ name. And the Apostles stopped him because he was not one of them. But Jesus rebuked them and said, “Do not stop him, for the one who is not against you is for you.

 As Christians, we are not competitors or enemies but children of one Father seeking to glorify him through the power and grace of Christ. Therefore, Jesus commands us to pray for one another.

 The second truth that Christ is giving us in this passage is that as his servant I am vulnerable. The Vulnerability of the servant (v. 3)

Christ reminds his servants that they are very vulnerable when he says that I am sending you out as lambs among the wolves. Now, when you compare lambs to wolves you see a very huge difference. Lambs are weaker, wolves are stronger. Lambs are defenseless, wolves can defend themselves.

 I wish Christ had said that I am sending you out as a strong lion among the weak deer or impalas. But no, he compares his servants as lambs among the deadly wolves. Why? Christ wants us to know that as we serve him, we need not to depend on ourselves but to always depend on him.  We are lambs and he is our Good Shepherd. A good shepherd lays his life down for his lambs.  We should trust Christ to take care of us as we serve him. Don’t put your trust in your academic qualifications or your eloquence or your smartness. All these will fail. Only Christ will never fail you.

 God in Proverbs 3:6 and 7 says: “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.”

 Serving the Lord might be very challenging indeed because we are like lambs serving among the wolves. This calls us to trust Christ always. As we serve, we need to remember to trust in Christ always. He is our good shepherd and there is no way we can serve without his help and guidance.  If we try to serve God without Christ, we will surely fail.

 Martin Luther is one of the people that God has used  greatly and graciously. However, as great as the story of Martin Luther sounds, Luther knew very well that he could do nothing on his own. Without Christ, Luther’s work was in vain. That’s why he confessed in that famous hymn, “A mighty fortress is our God:”  

A mighty fortress is our God, a strong wall never failing;
Our helper He, amid the flood of mortal ills prevailing:
For still our ancient enemy conspires to work us woe;
His craft and power are great, and, armed with cruel hate,
On earth is not his equal.

If we in our own strength confide, our striving will be losing;
Unless God’s Man is on our side, the Man of God’s own choosing:
You ask who that may be? Christ Jesus, it is He;
Lord of Hosts is His Name, from age to age the same,
And He must win the battle.

As we serve, we should remember that we are vulnerable and the battle is not ours. Only Christ can win this battle. We should trust him and him alone.

 The third truth that Christ is giving us as his servants in the passage is that the service is urgent.  The urgency of the service (v.4)

 As an African when I first read this verse, you know what my reaction was? I thought to myself: “How can this be. Greet no one?” Yes,  that’s what actually the verse says, “Greet no one on the road.”

 Why? Because the service is urgent.  The customary greeting of Jews was very similar to our customary greetings in Africa. The greetings are not short but long ones. We stop and inquire about family and other relations.  We have long greetings. Similarly, the Jewish greeting was very long. And Jesus says if you greet everybody you meet then you will not have enough time to  accomplish your mission; therefore, greet no one because the mission is urgent.

 Friends,  God has sent to us to serve him and the service is urgent. We should avoid all things that can delay and deter us in our service. It might not be a greeting as such but we should avoid all things that can distract and delay us in our service.

So many things we can think of that can distract us from serving Christ. Perhaps some elements of our culture. We might also think of the love for money. There are some people who are failing to serve Christ for the love of money. They know that they are called to serve but because they love money more they fail to go and serve their Master. This is not to say that money is bad. Money is good but the love of money is not.

God in 2 Timothy 6:10 tells us: “The love of money is the root of all kinds of evils. It is through this craving that some have wondered away from the faith and pierced themselves with many pangs.”

 Friends, God is calling us to go. We should avoid any other thing that might distract us from going out to serve.

 I remember reading somewhere that in some churches in China, a new believer is welcomed into the church by the pastor saying, “Jesus now has a new pair of eyes to see with, new ears to listen with, new hands to help with, a new heart to love others with.”

 As Christians we are the hands of Christ. May we be available to be used by him because as we have seen in the passage that  the service is vast; the service is also urgent and the servant is vulnerable. Therefore, lets us joyfully go and serve in Christ’s might alone. Onward Christian Servants!.

 Let’s pray:

A Brief Catechism of Bible Doctrine-1-The Bible

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The Bible

 

1.What book have we that teaches about God?

The Bible.

2. By what other name is it known?

The Scriptures.

3. Into what two parts is it divided?

Into the Old and New Testaments.

4. How came it to be written?

God inspired holy men to write it.

5. Did they write it exactly as God wished?

Yes; as much as if he had written every word himself.

6. Ought it, therefore, to be believed and obeyed?

Yes; as much so as though God had spoken directly to us.

7. Does it teach us every thing about God?

It does not; no language could teach us the full glory of God, nor could we ever comprehend it.

8. How much does it teach us?

It teaches us all that is necessary about God, our duty to Him, our condition as sinners, and the way of salvation.

 

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