“The Supremacy of God in Preaching” by John Piper (Book Review)

John Piper has served since 1980 as the Pastor of Bethlehem Baptist Church at Minneapolis, Minnesota. He received degrees from Fuller Theological Seminary (B.D.) and the University of Munich (D.theol.) and previously taught on the faculty of Bethel Theological Seminary at Minneapolis for six years before accepting the call to Bethlehem Baptist Church.

Piper is the author of 20 books, including Desiring God: Meditations of a Christian Hedonist (Multnomah, 1986; 2nd edition, 1996, 3rd edition, 2003), Let the Nations Be Glad: The Supremacy of God in Missions (Baker, 1993; 2^nd edition, 2003), and Don’t Waste Your Life (Crossway, 2003). His online and radio ministries known as Desiring God demonstrate a commitment and a passion for expository preaching.

Summary

This book is comprised of two parts. Part I, entitled “The Supremacy of God in Preaching,” was originally delivered as part of The Harold John Ockenga Lectures on Preaching at Gordon-Conwell Theological Seminary in 1988 (2). He asserts that the goal of preaching is the glory of God in the glad submission of His creation (27). He also states that that the “grand design of the preacher is to restore the throne and dominion of God in the souls of men” (23-24). The ground of preaching, according to Piper, is the cross of Christ that serves as “a past event of substation and a present experience of execution” (35). The preacher then preaches through the gift and the power via the vehicle of His inspired Word (39). As Piper deals with the gravity of preaching, he notes that “intensity of feeling, the weight of argument, a deep and pervading solemnity of mind, a savor of power of godliness, fervency of spirit, zeal for God” are the marks of the gravity of preaching (50). “Gladness and gravity should be woven together” in the preacher’s life and ministry (52).

Part II, entitled “Sweet Sovereignty: The Supremacy of God in the Preaching of Jonathan Edwards,” was delivered as part of The Billy Graham Center Lectures on Preaching, Wheaton College, 1984 (2). Piper shows how the crux of the life of Edwards was to keep God central through a submission to the sovereignty of God, a doctrine that Edwards calls “exceeding pleasant, bright, and sweet” (76). The center of the preaching of Edwards was God supremacy, by which the stirring up the “holy affections” served as the “spring of behavior” that must be transformed so behavior will follow suite (83). These affections must arise in a “reasonable persuasion or conviction” (85) and not simply based on Scripture but “saturated” with it (86). With this saturation comes the employment of analogies and images that help bring to bear the abstract truths of Scripture onto the heart (88). Edwards did not shirk from his responsibility of using the biblical example of threats and warnings. Piper notes that Edward’s knowledge of hell was great, but his knowledge and zeal for heaven was greater (90). He states, “Those who have the largest hearts for heaven shudder most deeply at the horrors of hell. . . . Edwards could not remain silent where Jesus was so vocal” (91). With this warning, Edward pleaded for a response from his hearers to hear and heed the Word of God: “We are not merely passive, nor yet does God do some, and we do the rest. However, God does all, and we do all. God produces all, and we act all” (94). Passionate preaching is, as Piper notes, “like surgery. Under the anointing of the Holy Spirit, it locates, lances, and removes the infection of sin” (95). Piper shows that “the preacher must labor to put his preaching under the divine influence of prayer” (98) so that the preacher’s heart must be broken for the sin in his people (100).

Critical Evaluation

Seldom does a reader of any Christian work encounter a volume that is as God-centered and Scripture-saturated as Piper’s work on preaching. Piper approaches this work with a strong commitment to the authority of the Scriptures, to expositional preaching, and to bringing forth the greatness and the glory of God (10).

The vision of a great God is the linchpin in the life of the church, both in pastoral care and missionary outreach. Our people need to hear God-entranced preaching. They need someone, at least once a week, to lift up his voice and magnify the supremacy of God. They need to behold the whole panorama of his excellencies … what people need most is our personal holiness … the living out of a God-entranced worldview (11).

This quote encapsulates the passion of Piper’s life, calling, and ministry and its message is conveyed in this book from cover to cover.

Immediately we see his passion in Chapter One, entitled “The Goal of Preaching: The Glory of God.” He relates how instrumental his contraction of mononucleosis was in God sovereignly bringing him from a pre-med student to a preacher of the Word. While in the infirmary, he heard Dr. Harold John Ockenga preach, and God used that to confirm the call to preach on his life. He goes on to say, “… and you can mark it down that if you are a preacher God will hide from you much of the fruit he causes in your ministry.” (19). Even so, Piper encourages the preacher as he continues in pursuit of his calling. This testimonial of what God’s call did in crafting his heart toward the preaching of His Word will inspire all who read this work for it rigorously takes the pressure of the preacher being all-in-all. His quote of the colonial minister Cotton Mather captures the heart of Piper with three simple words: “Our God reigns!” (23). Later in this work, Piper notes, “the goal of preaching is utterly dependent on the mercy of God for its fulfillment. Therefore, the preacher must labor to put his preaching under divine influence by prayer” (98). What a message for preachers, both the arrogant and brokenhearted alike!

Another wonderful aspect of this book is how Piper encourages preachers to find a godly model for ministry. Once accomplished, he is then to study that model diligently — which was advice given to him by his seminary professor (65). For Piper, that model is Jonathan Edwards (1703-1758). As Piper takes us through Edwards’ life and ministry, one sees why Piper is so blessed by this man’s example. “What Jonathan Edwards preached and how he preached were extensions of his vision of God” (75) — a theme that permeates this entire second part. This insight is needed for many preachers believe far and away that content drives the preaching while putting the how of delivery far in the background.[1] Yet, not just for this particular work by Piper but for all of his works, we see the influence of Edwards in this statement: “The duty of man is to delight in God’s glory. . . . Our duty toward God is that all our affections respond properly to his reality and so reflect his glory” (77-78).

Another amazing benchmark of this work is how Piper yearns for preachers to have a Spirit-empowered, Spirit-indwelt life that is given over to the glory of God based on the Word of God. The preacher’s life is to be steeped in humility, Piper states, and “glad submission” to the worth and glory of the sovereign God. This recalls the Apostle Paul’s words in Philippians 2:3: “Do nothing from rivalry or conceit, but in humility count others more significant than yourselves” (ESV). In humility, he exhorts preachers clearly to “get people to open their Bibles and put their fingers on the text” so they know where preachers get their ideas (41)! He insightfully reminds preachers that, “We are simply pulling rank on people when we tell them, and don’t show them from the text” (42). In relying on the Spirit’s power, we must saturate our preaching with the Word He inspired (42).

Piper relays how he uses the acronym APTAT to remind himself at the hour he is to preach that he does not preach in his own power. He says he must admit his utter helplessness, he must pray for help, he must trust in God for specific hope in that hour, he must act confidently that God will fulfill his Word, and then finally thank God for his sustaining power (45-46). Such a reminder of humility in our church’s pulpits and our pastor’s study desks would serve the evangelical churches well. His prayerfulness echoes the Apostle Paul’s desire for the Spirit to fill his preaching when he tells the Ephesian church to pray for him “that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel” (Ephesians 6:19, ESV). The heart of the Apostle Paul beats in the life and ministry of John Piper and in the message of this volume by his continual prayer for God to move him from his utter helplessness for the task of preaching to the complete dependence on Christ in every area that Piper does for the Kingdom work.

One slight weakness in this work is the lack of explanation in how to apply these principles he puts forth. Although a case could be made that no set formula exists for capturing the glory of God and gladly submitting to Him in all things. Also, to Piper’s credit, he does take us step-by-step through some of paths on which God led him, but he could have certainly helped the reader by extracting some principles from Scripture and even from his own experiences as to how one goes about this.

Conclusion

After reading through the entirety of this magnificent volume, I believe that every pastor should read and absorb its contents not just for the good of the pastor’s ministry but also for the good of the pastor’s soul. Piper sounds a clarion call for all pastors to shed the desire to preach simply for mass appeal or to preach simply as if it were another job at another place of employment. Piper bolsters the preacher’s aim in having the Bible as the standard from which to preach coupled with the passion of God’s glory and sovereignty. May this book encourage you as pastors and preachers of the Word as it has me!

[Piper, John. The Supremacy of God in Preaching. Grand Rapids: Baker Book House, 1990.119 pp. $6.95.]

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[1] McDill, Wayne. The 12 Essential Skills for Great Preaching. Nashville, TN: Broadman & Holman, 1994. 14

Deficient Derelicts

Dr. Al Mohler of Southern Seminary has written a very compelling article dealing with what he calls “the deficit of doctrinal instruction” in many of our churches. He writes:

The church is faced in the postmodern age by several distinct apologetic challenges. Internally, the church must defend the faith against ignorance, against compromise, against doctrinal apathy, and against denial. The church now suffers from a breathtaking deficit of doctrinal instruction and biblical truth. In some churches, the great truths of the Christian faith are unknown, and in others, these truths are left dormant and untaught. Beyond this, the very real dangers of doctrinal corrosion and heresy threaten. (To read the rest of the article, click here.)

It seems that our churches by and large have handed off the theological instruction to our seminaries — not something I believe Paul nor Christ intended. Our churches are to be theological and missiological training grounds for all congregants, and especially ministers-in-training. Our churches must not only be afraid of commitment to serve but also of committing to think through their belief systems. Are we on target in our biblical thinking?

The Primary Task for Pastors

Dave Scarborough has written an excellent post as a reminder to preachers about their primary task. 

Prayer in the Life and Ministry of the Pastor

By Mark Dever of 9 Marks Ministries

Prayer is a matter that most of us readily endorse but, in reality, think of too little. I’m not talking about prayer in general, but prayer in the life and ministry of the pastor.

In the only letter we have from Jesus’ brother Jude, we find a passionate warning against false teachers who were invading and beguiling the church. Jude writes scathingly of them. After he describes and dismisses them, he turns in verse 20 to contrast the true Christians, and true leaders of the church, with these unspiritual men.

Click here to read the rest of the article.

“The 12 Essential Skills for Great Preaching” by Wayne McDill

McDill, Wayne. The 12 Essential Skills for Great Preaching. Nashville, TN: Broadman & Holman, 1994. 290 pp.

Introduction

With a desire to provide a “skills development approach” for training in the art and science of preaching, Dr. Wayne McDill pens a volume that aims to “identify and strengthen the specific skills needed for more effective sermon preparation” (ix). McDill serves as professor of preaching at the Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He has over forty years of experience as a pastor, denominational leader, and a teacher of homiletics and is the author of numerous books, including Evangelism in a Tangled World, Becoming Who You Are, Making Friends for Christ, and The Message.

McDill contends that there are twelve essential skills to help preachers provide more and better content in their sermons. While he observes that God calls and His preachers, we have the responsibility to develop these specific skills through “discipline, hard work, and a commitment to clear thinking and Bible-based sermons” (15). He notes that:

This book is designed with a self-improvement format, a do-it-yourself approach which will let you concentrate on your own skills, at your own pace, and in the areas you see need to be strengthened (7).

Summary

McDill presents the first skill for great preaching in that the preacher must “get the text in view” by way of observation (17). With this skill, he desires to “recogniz[e] and not[e] details in the wording of the text and their significance for its meaning” through the means of structural diagramming via inductive Bible study (43). The second skill is “seeing what is there [through] recognizing and noting details in the wording of the text and their significance in the meaning (42).

The next skill is in “asking the right questions … for the best research to interpret the writer’s meaning” — also known as hermeneutics (59, 61). The challenge here lies in trying to know what someone’s intentions are when they are so far removed by historical, literary, and theological distance (63-64). One these questions are answered, the preacher moves to the next step which is “naming the textual idea” (80). Here, the preacher discovers “the writer’s idea in the text and designat[es] it with precise terminology” (83). Once accomplished, the next step is to touch human needs by “tracing from theological concepts in the text to corresponding needs in contemporary hearers” (102).

After this step is executed in the interpretation stages, the time comes to bridge from text to sermon (121) followed by the writing of the sermon divisions which “clearly state the teachings of the text on its subject” (139). Next is the step of planning the sermon design which determines “the arrangement of sermon materials for the most effective communication” (159) followed by the development of sermon ideas which will aid in the “understanding, acceptance, and response of the hearer” (182). The next step in this area of understanding and acceptance is in “exploring natural analogies … for illustrating sermon ideas” for, as McDill notes, “a concept does not impact our thinking unless we can see it” (203). Along this line of thinking, the next skill deals with “drawing pictures, telling stories” in an imaginative and creative way to bring biblical and contemporary stories to life in the mind of the listener (223).

Finally, the culminates all the steps thus far into this final step which aims to “[conform] every aspect of sermon design to the aim of a faith response in the hearer” (244) for it is the “only appropriate response to God and His Word” (258).

Critical Evaluation

As stated earlier, McDill’s purpose in writing this book consists of “identify[ing] and strengthen[ing] the specific skills needed for more effective sermon preparation” (ix). By focusing on the content of the sermon, he succeeds for the most part in making a user-friendly volume that deserves a place on every pastor’s bookshelf.

What immediately strikes the reader’s cursory glance of this work is the layout. McDill deserves praise for achieving his goal of presenting a “self-improvement format [and] a do-it-yourself approach” (7). Each chapter contains a sentence that clearly and succinctly tells the “skill [McDill hopes] to develop with this exercise” (83). Each chapter also contains easily identifiable headings and subheadings, a box or boxes containing key definitions, guidelines for each exercise, a chapter summary, study questions, and examples of how to implement each exercise. He helps the preacher in his studies who is pressed for time. McDill’s layout allows the preacher a quick reference guide as needed.

Another appealing aspect of this work is its practical nature. This is not a theoretical book on homiletical philosophy but a basic ‘how-to’ manual for preachers to work their own pace (11). He notes that “just because you think you understand something doesn’t mean you can do it. Practice is the only way to master a skill, even in sermon preparation” (4). McDill takes the preacher step-by-step through each of the skills he presents. As mentioned just previously, each chapter contains a segment guiding the reader through an exercise for each skill (32, 52, 73, 90, 114, 131, 146, 171, 193, 215, 235, 257). In these segments, the author certainly practices what he preaches in that not only does he tell the reader what each skill entails, he also helps the reader apply it step-by-step from the ground up . This portion is so helpful for the young preacher finding himself overwhelmed with the thought of sermon preparation. McDill figuratively takes the young preacher by the hand and guides him carefully through each process.

A highly commended chapter ib this work is Chapter Ten, “Exploring Natural Analogies” (201). A ‘natural analogy’ takes a “relationship, circumstance, event, or other factor” in the natural realm and parallels it with a theological concept (207). McDill notes that an “incarnational (in human form) principle must guide us today as se seek, through preaching, to be channels of God’s ongoing revelation” (203-204). He rightly notes that we must “look for analogies that will help your hearer understand the idea” (211) and are grounded in our respective “arenas of life” (216). This skill is vital in connecting with our contemporary audiences and is the same style of preaching that Jesus often used with the common people with His use of parables, which took a common situation, event, or person’s position and used it to instill a heavenly truth.

Two weaknesses are found in this work. The most noticeable is the title. This reviewer finds the title a bit presumptuous, as if acquiring and applying these twelve skills will automatically make one’s preaching ‘great.’ For McDill, great content equals great preaching and clearly his focus is on fleshing out the content of the Scriptures in “the skills necessary to sermon preparation” (10). The title implies this would be a more comprehensive approach to sermon preparation and delivery in the whole realm of preaching. Instead, he minimizes the effect of delivery in favor of content alone.

The delivery style is not the critical factor in what we recognize as great preaching. Great delivery without effective content is often only “sound and fury, signifying nothing.” On the other hand, striking content is of real interest to the hearer, even if the delivery is weak. (10).

Yet again, the title of the book implies preaching and delivery is part of the preaching process. Plus, the Scriptural accounts of the preachers and prophets indicate that the content and the way they communicated that content was part of the message. The Apostle Paul notes that:

My speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit of power, that your faith might not rest in the wisdom of men but in the power of God (1 Corinthians 2:4-5, ESV).

The point here that Paul makes is that content alone does not a message make, but it is how the message crafts the speaker’s heart and thus persuades passionately through the Spirit. McDill seems to miss this point completely. A better title would be “The 12 Essential Skills for Great Sermon Preparation.”

Conclusion

After reading this work in its entirety, I would highly recommend this work to someone looking for a manual on sermon preparation. Even though the title is misleading, once the preacher enters into the contents of the book and sees the helpful way McDill fleshes out these various skills, he will be thankful for having such a wonderful volume in his hands.

I would recommend using this volume as a tune-up to specific areas of your preaching preparation that need work rather than trying to work from the beginning to the end of this book, for that would take a large amount of time. Absorbing this book little-by-little, however, will certainly transform your sermon preparation and your congregation will thank you all the more for this transformation.

 

 

What Are We Looking For in the Bible (Michael Horton)

Calvin Theological Seminary professor Sidney Greidanus has provided a masterful overview of the Dutch debates of the 1930's and while the historical details may not be relevant for most readers, the issues raised cannot be dismissed in our own situation.3

While the liberal Protestants on the Continent were already busily engaged in downplaying the historical dimension of revelation, emphasizing the ethical, psychological and spiritual applications provided by the various biblical writers, a number of prominent Reformed theologians saw similar, if less overt, problems within conservative congregations. According to Greidanus, biblical interpretation during the early part of the century was often marked by the following three tendencies:

(Click here to read the rest of the article by Michael Horton.)

A Hymn for Preachers of the Word

Preach, O Preach the Word!
By Matthew R. Perry
Written November 1, 2005
Based on 2 Timothy 4:2-5

This is a charge we are to keep!
To tell it loud before His sheep
And rouse the lost out of their sleep!
O preach, O preach the Word of God!

Be ready, shepherds, to reprove
Exhort the church so it may move
To spread the truth, embraced with love!
O Preach, O preach the Word of God.

The world moves out with itching ears
That long to hear what they hold dear
And mute the Word that’s all too clear!
O preach, O preach the Word of God!

With sober minds and patient hearts
We persevere as from the start
"Fulfill your calling — do your part!"
O preach, O preach the Word of God!

L.M. 

Copyright (c) 2005 by Matthew Perry, Boone's Creek Baptist Church.  185 N. Cleveland Rd., Lexington, KY 40509 (859) 263-5466.  boonescreekchurch@gmail.com .  http://www.boonescreekchurch.com  

Studying The Bible … Carnally?

In the March 9 edition of his Turning Point Daily Devotional, David Jeremiah talks about a well-known Old Testament scholar who spent the summer in Jerusalem as part of a team of scholars working on a new translation of the Bible. When he returned to the classroom in September, he told his students it had been a carnal, spiritually dry summer. His students were shocked. Weren’t they studying God’s Word all day? He replied, “It became a project instead of a passion. We became so familiar with the intricacies of the text that we stopped seeing its grandeur.”

Jeremiah adds, “Is it possible to study the Bible in a carnal fashion? Apparently so. Maybe when you read the professor’s testimony, you said to yourself, ‘That’s happened to me.’ You don’t have to be a scholar or translator to lose sight of the inestimable privilege of reading God’s Word. It can happen when you become so faithful with your quiet time that it becomes a routine — something to check off your ‘to-do’ list for the day.”

This is a danger pastors and church leaders face on a constant basis. As we dig through God’s Word developing sermons, lessons and other presentations, it is all too easy to begin treating Scripture as a resource to use in our work, losing sight of the incredible treasure God has given us in His Word. As you pick up your copy of God’s Word today, take time to meditate on its power and its unique value. Take time to thank God for allowing you to handle His precious Word, and ask Him to help you discover new riches in those remarkable pages.

As A.W. Tozer said, “The sacred page is not meant to be the end, but only the means toward the end, which is knowing God Himself.”

Michael Duduit, Editor
michael@preaching.com
www.michaelduduit.com

(From MRP: “Oh God, forgive me when the Bible simply becomes fodder for my sermons rather than a way for me to know You more and proclaim you best! Revive me again, O Lord.”)

The Gospel of Judas: Is This Really the “Lost Gospel”?

(This was written at the request of one of my members asking for a "statement to be released."  May it be of help during these troubling times! — MRP) 

The USA Today.  20/20.  The National Geographic Channel.  Canadian Television (CTV).  The New York Times.  All over the newspapers, magazines, television, and Internet, headlines blared out all over:  Scholars find the Lost Gospel of Judas.  Many in the mainstream media have declared that this will cause a ‘revolution in Christianity.’  One headline blurted out, “Christianity Shaken!”    Sadly, this has caused many to be shaken.  Is there anything to this “Gospel?”  Let’s take a look at what this ‘Gospel of Judas’ is all about. 

Background 

Simply put, this work makes Judas to look like a hero rather than a traitor.  Although Judas Iscariot in every reference in the New Testament is called “the one who betrayed Christ,” the “Gospel of Judas” tells us that Jesus took Judas aside, imparted some secret knowledge to him and even ordered Judas to betray Him.  Why?  So that Jesus would be freed from His earthly body into a heavenly one.  The translators and editors of The Gospel of Judas even note, “The death of Jesus, with the assistance of Judas, is taken to be the liberation of the spiritual person within.”  Again, Judas is cast as the hero of the story, rather than the villain and the traitor that Scripture says He is.   

Are there problems with this?  Yes, yes … a hundred times YES in a hundred different ways.  Let’s outline just a few. 

When Was the Gospel of Judas written? 

Even the scholars putting forth this ‘lost gospel’ admit that this was written sometime in the 3rd century, almost 200 years after Judas died!  Normally, that would be seen as a gigantic problem and would quell any further attempt to validate this ‘lost gospel,’ but alas —- when you have an agenda to submarine and undermine the Scriptures, one little detail like falsifying authorship won’t keep you from pressing on. 

That’s why we hold to the Four Gospels of Matthew, Mark, Luke, and John.  Each of these authors were eyewitnesses of Jesus’ ministry.  Notice in 2 Peter 1:16, where Peter noted, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.”  In First John, the Apostle John begins this letter by saying,  

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and have touched with our hands, concerning the word of life — the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us — that which we have seen and heard we proclaim also to you so that you too may have fellowship with us;  and indeed our fellowship is with the Father and with his Son Jesus Christ” (1 John 1:1-3, ESV).   

Luke testifies:  Luke 1:1-4  

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us,  [2] just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us,  [3] it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus,  [4] that you may have certainty concerning the things you have been taught.  

So Peter and John were eyewitnesses and Luke the master historian did his homework so that we would have an accurate account of Jesus’ ministry from those who were eyewitnesses themselves.  All Four Gospels are eyewitness accounts whose authors wrote under the inspiration of the Holy Spirit (2 Timothy 3:16) all that they saw and heard and touched.   

That cannot be said even remotely about “The Gospel of Judas.” 

What Is Contained in This Gospel? 

Clearly, if you read over the translation found on the National Geographic® website, you will notice that this ‘Gospel’ has an entirely different flavor to that of the Four Gospels.  What’s different? 

First, we see that Jesus’ calls the disciples’ deity “your god.”  In Scene 1 and verse 34, Jesus reacts to their act of praise during the Passover meal by saying, “You are not doing this of your own will, but so that the son of your god will be praised.”  The disciples respond, “Master, you are the son of our god.”  Jesus said to them, “How do you know me?  Truly I say to you that no generation of the people that are among you will know me.”[1] [1]  

To begin, Jesus always refers to the Creator as “my Father.”  Secondly, in John 14:9-10, Jesus Himself says, “Whoever has seen me has seen the Father… I am in the Father and the Father is in me” (John 14:9-10).  “Father!”  Not, ‘your god.’   

Secondly, we see Jesus taking Judas aside to impart some secret knowledge.  This lost ‘gospel’ was a product of an ancient 2^nd to 3^rd century heresy known as Gnosticism.  The word ‘gnostic’ comes from the Greek word ‘gnosis’ which means ‘knowledge.’  Gnostics believed that the flesh was inherently evil and the spirit world was inherently good and that in order to leave the evil flesh and ascend to the spirit world, you needed to acquire more of this secret knowledge to obtain more freedom from this world.  An evil god, called the demiurge, actually created the universe.  The true God was actually too pure for us human creatures to truly know him.  Therefore, they say, God brought about lesser gods known as emanations to help express what could not be known.  But this demiurge came to keep those in the fleshly, material world in bondage to keep the spirit souls that were pure from going back up to God after their physical bodies had died.  Again, the secret knowledge of the spiritual realm would set their spirits free from this material world![2][2] 

Christ was sent from the spirit world to the fleshly world to impart special spiritual knowledge so that we might know it and be freed.  The problem is that Gnostics deny that Jesus Christ was God made flesh (the Incarnation).  If He was not, then He could not have atoned for our sins and therefore we are still lost in those sins.   

Thirdly, where’s God’s redeeming work in Christ for our sins?  Nowhere to be found!  By the language of “The Gospel of Judas,” we see the evidence of this Gnostic thought.  But did not Jesus come not simply to release the spiritual person from within, but to redeem us who are in spiritual sin by dying a real human death on the cross in our place?  Yes He did.  Albert Mohler of Southern Seminary states, “This redemptive action is completely missing from The Gospel of Judas. For that reason, the text was rejected by early Christian leaders.”[3]  In fact, Simon Gathercole, a New Testament professor at Aberdeen University, noted that the text was truly authentic, but unimportant in helping us understand first-century biblical thought:  "It contains themes which are alien to the first-century world of Jesus and Judas, but which became popular later." For The Gospel of Judas, the ‘good news’ is that our spirits may be released from this world to the next.  But doesn’t the Scriptures teach that our spirits are by nature dead but can only be made alive through God’s grace in the forgiveness of sins through the cross (Romans 3:23-26; Ephesians 2:1-8)?  Clearly, this is not a fifth ‘gospel,’ because the ‘good news’ it conveys is diametrically opposed to the ‘good news’ the other Four Gospels convey. 

So What Do We As Christians Do With All This? 

First, know that many secular scholars and the mainstream media will always look to undermine the authority of Scripture.  Ask yourselves this, when was the last time you saw anything positive being promoted in the media or in secular colleges about the truth of Scripture?  Sadly, even many Christian colleges cast doubt of the reliability of Scripture, much less uphold its authority.   

We have seen this with The Gospel of Judas, The DaVinci Code, even all the way back to The Last Temptation of Christ.  The media lauded the work of an artist named Andres Serrano who displayed a photograph a crucifix submerged in urine — and was even supported by the National Endowment of the Arts!   

Friends, this is where we are.  We are living in a Post-Christian America where all things outlined in Scripture from the roles and definition of family, to how the universe came into being, and all other Scriptural issues are being called into question and those who speak loudly about it are applauded!   

Secondly, we must truly praise God for the discernment and the faithfulness of the early church fathers who defended the faith in the early church.  The Early Fathers did not have Internet, nor did they have 1800 years of faithful scholarship of Scripture to help them.  They had the Word of God in their hearts and were able to discern heresy from orthodoxy!   They could discern right and wrong.  Their faithfulness paved the way for all the faithful ones who followed.  We certainly are in their debt. 

Thirdly,  trust the Word of God.  There is great unity to be found not just in the Four Gospels but in all of the Scriptures as redemptive history is unfolded, coming to completion in Christ Jesus.  The Gospel of Judas could not stay consistent within itself, but all 66 Books of our Bible are amazingly consistent.  W.A. Criswell preached a sermon called “The Scarlet Thread” that is found all through Scripture.  That scarlet thread is the blood of Jesus from Genesis to Revelation.  What is true in Genesis is true in the Psalms is true in Haggai is true in Luke is true in Galatians, 1 Peter, Jude, and Revelation.  It is a library of books that make up The Book!   

Conclusion 

I leave you with the Article 1 of our Declaration of Faith which outlines The Scriptures: 

We believe in the infallible, verbal inspiration of the whole Bible, that God is its author, that it has truth without any mixture of error for its matter; that it is a perfect treasure of heavenly instruction with the salvation of sinners and the instruction of the saints unto all good works for its end; that it reveals the principles by which God will judge us; and therefore is, and shall remain to the end of the world, the only complete and final revelation of the will of God to man, the true center of Christian union; the supreme standard by which all human conduct, creeds, doctrines and opinions should be tried. 

And also Psalm 119:89-90: 

Forever, O Lord, your word       
is firmly fixed in the heavens.  

Let not your faith be shaken by supposed scholars and our mass mainstream media.  The God we serve, the God of the Bible, is God over all and His Word is fixed and cannot be shaken.  Someone said, “The Bible is an anvil with little hammers broken all around it.”  Of course!  Can any man break apart God’s inspired Word? 

I do not envy them the task! 

Copyright © 2006 by Matthew Perry.    

 

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[1] [1] The Gospel of Judas.  Translated by Rodolphe Kasser, Marvin Meyer, and Gregor Wurst in collaboration with Francois Gaudard.  © 2006, National Geographic Society.  http://www9.nationalgeographic.com/lostgospel/_pdf/GospelofJudas.pdf:  Internet.  Downloaded 10 April 2006. 

[2] [2]  Thanks to Matt Slick of the Christian Apologetics Research Ministries for this helpful information.  http://www.carm.org/heresy/gnosticism.htm: Internet.  Downloaded 10 April 2006.   

[3]  [3]  From the Albert Mohler Commentary:  From Traitor to Hero? Responding to “The Gospel of Judas,” April 7, 2006.  http://www.albertmohler.com/commentary_read.php?cdate=2006-04-07:  Internet.  Downloaded 8 April 2006.   

Membership Matters

Periodically, I will republish a blog entry from a former blog I had. Enjoy!

"Membership Matters" by Chuck Lawless

Dr. Chuck Lawless, the new Dean of the Billy Graham School of Evangelism, Missions, and Church Growth at The Southern Baptist Theological Seminary at Louisville, KY, has written a wonderful volume entitled "Membership Matters: Insights from Effective Churches on New Member Classes and Assimilation." This is a wonderfully practical book! Included are:

* Survey findings with charts and graphs, accompanied by real stories from churches of all sizes;

* Appendicies which provide practical resources on church covenants, intivation letters, ministry opportunities checklist, etc.

* A pastors' forum gives firsthand insights into making membership matter.

I am encouraged by the trend of seeing churches training their congregants to the fact that church membership is more than a name on an roll. Southern Baptists need to learn this most of all, when only five million out of sixteen million members attend church on any given Sunday. Where are the other eleven million? They are likely resting in the fact that they "made a decision" many moons ago. But God saved us to bear fruit and be involved in a worship lifestyle made evident in ministry. Membership classes help every member everywhere to understand this necessity.

This is a great book! I also recommend Dr. Lawless' other work called "Discipled Warriors."