Christian Living Today

I rarely share an extended direct quote from someone else. However, reading through ‘Random Thoughts, Vol 1’ - a newsletter written by Jim Osman, pastor of the Kootenai Community Church in Kootenai, Idaho - something struck me as incredibly important. I believe he put his finger on a major perception error which impacts us big time when we suffer affliction.

He said, “When I was on the Mexico Mission trip in April 2009, we had the privilege of experiencing four different worship services with our Mexican brothers. The entire services were conducted in Spanish and were unintelligible to us, apart from translation. At one point, the man praying spoke in Spanish and Bruce translated what he had prayed, saying, “We thank You for lending us life and health.” Bruce then commented, “That is how they pray, and I love that! I love the way they say that.”Notice how different that is from what we are used to praying. We are prone to say, “Thank you Lord for giving us life and health.”Which, I ask you, is the proper mindset? I have to say that I prefer the Mexican way of praying! Is it not better to think of life and health as benefits from God which He loans to us for a time instead of benefits that He gives to us? If I think of those blessings as things given to me, then it tends to create an entitlement mentality. When my health fails or a life is taken, we think that God has robbed us of something we deserve or something that we have a right to. We then will think that God took something from us after giving it to us. When they disappear we might be tempted to ask, “God, why didn’t you give these things to me?”If, however, I think in terms of only being a borrower of life and health, then I have a right mindset. God does indeed lend these things to us for a time. We are beggars who have no claim on such blessings. If we enjoy them, we are only borrowing them from God for a short period.Eventually my health will fail and my life will end. Thinking of myself as a borrower keeps these blessings in perspective. I have no inalienable right to them. I am not an autonomous, self-sufficient person who is gifted more than others. I am a beggar who borrows life from the Living God. When He no longer lends me these things, how can I cry against Him for not giving me something I have no right to in the first place? Is it not true that every blessing we have received has merely been lent to us?”I challenge you to meditate on this. Perhaps you will find it as eye opening as I did.

The Vanishing Conscience - Preface

Recently I picked up a book by John MacArthur. One of the subjects I have been pursuing, of late, is the value and proper use of my mind. Thus the title intrigued me. MacArthur published “The Vanishing Conscience” in 1994. While many books are quickly dated, the problems addressed on these pages is as old as Adam. Thus I have found it interesting, enlightening, and at times inspiring.

Years ago I picked up the habit of reading a book’s preface. Since then I have come to realize how ‘telling’ it can be. Like the introductory paragraph on a thesis paper, the preface quickly tells me whether the author knows his/her stuff. While most are not extensive enough to reveal upcoming doctrinal error, a good preface will demonstrate whether the book is worth my time.

While I have listened to enough of Pastor MacArthur’s sermons to know I would benefit from his work, I found the preface to be not only a great introduction, but a valuable one. Because the book’s chapters are long, and because the preface is meaty, I decided to write a separate review before I tackle the rest of the book.

In part one of The Vanishing Conscience, MacArthur addresses ‘A Sinful Society’. Thus he begins his preface with a look at our current mental attitudes toward sin and self-worth. Today, he says:

- Pride is a status symbol
- Moral responsibility for our own actions has been replaced by victimization
- The Church willingly embraces these cultural ideas.
- As a result, the Christian response to sin has been dramatically impacted.
- Our concern over sin has declined.
- Our concern for self esteem has increased.
- Christians often deny sin’s effects
- Christians tend to explain sin using culturally acceptable (and thus unbiblical) terms

Because John MacArthur lives in the cesspool of the west, I suspect these sins were ‘in his face’ so to speak long before the rest of us frogs began to feel the water’s heat. However, 15 years after the book’s publication, I doubt any thinking Christian, anywhere, in North America, would challenge these statements.

This cultural downgrade has so permeated the church as to create some frightening results. Think about it. If there is no such thing as sin, there can be no such thing as repentance! If there is no such thing as depravity, there is no need for redemption! If there is no such thing as personal guilt, there is no need for a personal Savior! In other words, when a society has lost its moral conscience, they become an amoral people who see no need for repentance, redemption, or a Redeemer.

In fact, for a current review of our culture - and the direction it is headed - read Romans 1:18-32! Parts read almost like a current newspaper headline!

MacArthur, however, is not calling Christians to attempt social reform. He is not saying Christians need to start a picket line or join social reformation committees or seek governmental control. He says, “The weakness of the church is not that we’re to uninvolved in the politics or administration of our society, but that we too easily absorb the false values of an unbelieving world. . .God’s purpose in the world. . .is the proclamation of the message of sin and salvation to individuals, whom God sovereignly redeems and calls out of the world.”

With these words in mind, consider Titus 2:11-14:

“For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.”

Christians are called to be different - that is MacArthur’s point. We are to be salt and light in a dull and dark world. Yet, in our era, at least in North America, the church has not been an influence, they have been influenced.

There are numerous folks who might disagree with the non-political tone of John MacArthur’s writing. However, MacArthur’s focus is the church. The church, thus Christians, MUST return to their focus before they can have a godly impact upon the world. MacArthur says, “Only as the church becomes holy can it begin to have a true, powerful effect, on the outside world — and it won’t be an external effect, but a changing of hearts. That is the focus of this book.”

While the author’s Dispensational eschatology clearly effects his thinking about how much impact Christians can and will have in society in the future, it is important to note our Lord’s focus while on earth. The Jews sought a King - an earthy king who would set up an earthly throne and impact society from a political standpoint. However, this is not what Jesus came to do. This is not what He told His disciples to do. His focus was clearly spiritual. His command to His disciples was clearly spiritual.

This does not forego Christians in politics. This does not silence Christians before kings and governors. It just sets our primary focus. This book’s goal, then, is to point us to our real duties. These, the author says include:

- Working out our own sanctification
- Focusing on the sin in our own lives
- Committing to biblical thinking
- Looking at ourselves like God sees us

I invite you to join in following Pastor MacArthur’s line of reasoning. First we will look at our sinful society, then he will addresses the nature of sin, and, in closing, provide some valuable insight into handling our sin. I suspect, however, my review will not end there. For, in true MacArthur form, there is always more. Thus the book actually closes with three valuable appendixes - two which are sermons by ‘dead guys’. I suspect I will find them to be more than review worthy!

To borrow an illustration from a good friend: What happens if you drop your glove into a mud puddle. Does the puddle become glovy or does the glove become muddy?

I’ll admit in that context the question seems silly. However, that is the beauty of illustrations. They often reveal the foolishness in our thinking. While we know dropping a glove into a mud puddle will have a negative effect on our glove, we fail to make the logical connection that dropping our thoughts into a cesspool will have a negative effect on our mind.

What we put into our minds stays there! To indulge in thought sins is to molest our conscience. (Tit 1:15) We need to give this some serious thought. Images, fantasies, ideas - once introduced to the mind, live on through our lifetime. In other words, what we put into our minds (or allow our children to put into their minds) stays. By molesting our conscience, we show how little value we place on one of God’s most precious gifts.

What does our conscience do? Our conscience condemns or condones our thoughts and actions. It works as our soul’s warning system. (Rom 2:15). It is our best critic. It knows us better than anyone else because, it abides in the secret place in our heart.

Many times we rationalize sin. However, unless we have seared our conscience by repeated abuse, we can never fool that little voice. Thus, when we sin, our conscience hammers us; we feel guilty. In fact, our conscience speaks with such authority, we are forced to deal with it in one of three ways:

- we seek to cover our sin (ex: Adam and Eve, David and Bathsheba)

- we justify ourselves (Adam blamed God, today we say we are victims or call our sin a disease)

- we turn a blind eye - don’t heed our conscience - don’t seek to understand God’s law (if we don’t acknowledge the wrongness of our act we feel we don’t need to deal with the attitude behind the act).

Our conscience is God’s gift to us which reveals our guilt. Our guilt is produced by sin. How does the Bible define sin?

1 Jn 3:4 says, “Whoever commits sin also commits lawlessness, and sin is lawlessness.” Sin is any transgression of God’s law.

1 Cor 16:22 says, “If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!” Sin is failure to love God.

Jn 16:8-9 says, “And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me;” Sin is not believing in Jesus.

How does our culture view sin?

MTV says sin is based upon one’s own preference. “No sin is as evil as the kill joy attitude of those who think sin is an absolute standard that offends a holy God. Thinking that is the worst sin.”

Obviously there exists a major dichotomy. The two extremes will not be reconciled, yet without doubt one will impact the other. We need to realize today the world’s definition has infiltrated the church. John MacArthur says, “Christians are casualties of our culture’s redefinition of human behavior.”

Churches have allowed the world to redefine God’s law and character. They have created a god who is tolerant of evil. So suitable is this lie, so acceptable is it to our fallen nature, we MUST constantly be exposed to an accurate presentation of God’s Word. Only in this way will we see clearly to distinguish truth from error.

In his sermon, “Keeping A Pure Mind”, Pastor John MacArthur asks an extremely important question: What sin is the most serious? His answer: Sins of the mind.

Why? Sins which occur in our mind are known only to us and to God. A woman who would never consider committing adultery might fantasize over a novel character. A man who would never look at pornography might relish sexually explicit mental images. You know what I mean.

We easily indulge in thought sins. No one sees our mind. Nothing but our conscience stands between us and the internal sins we commit. These sins can happen anywhere and anytime. Furthermore, we cannot flee from our own thoughts.

All sin begins in our mind. Consider James 1:13-15: “Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full–grown, brings forth death.”

Have you ever wondered why Jesus was so hard on the Pharisees? Weren’t they, at heart, good guys? Didn’t they have it right ‘for the most part’? Certainly their contemporaries saw them as really good guys.

The Pharisees’ issues were in their minds. In other words, they were great at outward compliance to God’s law. In fact, they even made it harder to obey by creating more laws. Certainly they looked righteous. However, Jesus saw their hearts. Their mind sins were great. This is why Jesus’ first major sermon was what we call ‘The Sermon On The Mount.’ He showed them (and us) who they really were!

What should be going on in our minds? Worship and love toward God. We are created to worship. Mind sins replace our worship with sinful thoughts. These sins are the ones we overlook the most, the ones we engage in the most, the ones we confess the least.

Do you want to know who you really are? Take a good look at your thought life.

How, then do we deal with thought sins? John MacArthur gives us four ways:

1) Confess our sins. Before we confess these sins, we must take an honest look at our thoughts. Dig deep. Cut to the quick. Then confess and forsake. It won’t be easy. If you are a Christian, it is necessary.

2) Refuse these sins. How? MacArthur suggests we make a covenant with God that we will, by His grace, refuse to indulge in thought sin. Remember what Job said, “I have made a covenant with my eyes; Why then should I look upon a young woman?” (Job 31:1) I have used this as a powerful tool because, if I cannot keep my word to myself, I certainly can’t claim I will keep my word to anyone else.

Further MacArthur says we must feed on God’s Word. Not only because it is our sword in the battle with our mind, but also because it will sharpen our conscience. This, in turn, will make us more sensitive to thought sins.

3) Avoid these sins. Like any other sin, there exist tools which Satan uses to ‘tempt’ us. What triggers your thought sins? Identify and avoid these areas like the plague.

4) Cultivate our love for God. While the other points are reactive - ways to combat the sins when they attack - this proactive response is the most important of all. The real power for fighting our sin comes from a correct view of God which leads us to love and worship Him. From this flows the ability to conquer those sins which hinder us from communion with the One we love.

Let us never forget: “As in water face reflects face, So a man’s heart reveals the man.” (Prov 27:19)

Last time we looked at Jacob’s deathbed prophecies concerning the first half of his sons. Today we will complete this overview.

In closing the first part I asked if you noticed anything striking about these men and the prophecies relating to them and their posterity. As I read and re-read and meditated on Jacob’s final words, I was struck by one point: God’s grace.

God’s grace is so obvious in this list. Judah, a man who proved himself unworthy, is transformed into a leader and granted the lineage of Christ by a pure act of grace. Levi, one called cruel and angry, one cursed by his father for his acts, God graciously chose to make the father of Israel’s priestly line. While God would have been just in allowing both brothers to bear the punishment due their crimes, in both cases He chose, instead, to raise their descendants to positions of honor.

Dan is called a judge by Jacob. At first glance, this could be taken as a positive statement indicating an honor given to this tribe. However, the words which follow suggest a major moral character deficit resulting in dishonesty. Samson, an Israelite judge with a shaking character, was a Danite.The tribe was crafty in their relations with others (Judg 18:1). In fact, one might wonder if some of the Pharisees couldn’t trace their lineage back to Dan. However, Jacob must have loved this son enough to sorrow over his failures. Thus he closed with his only expression of hope of salvation in the whole prophecy. Nonetheless, Dan is omitted from the list of tribes in Rev 7.

Gad is spoken of as being trampled down but overcoming in the end. Perhaps Gad was a man of great persistence. Surely the land they inherited experienced numerous invasions. Unlike Isaachar, Gad fought valiantly and overcame their enemies. Moses alludes to this as well in his blessing in Deut 33.Asher Like Zebulun’s prophecy, Asher’s reveals little about the recipient’s character. Apparently Asher’s offspring were allotted the ‘bread basket’ of Canaan. They obviously made the most of this asset since they are called ‘rich.’ Thus we do learn this second son of Leah’s handmaid spawned an industrious, hard working tribe.

Naphtali was, apparently, a good speaker - perhaps a poet or a story teller. The phrase ‘a deer let loose’ also seems to imply he was a wild man - perhaps most at home in the fields and woods. Commentators take the deer allusion in various ways. However they do refer to the tribe’s military prowess, speed, and agility. Further in the song of Deborah and Barak we see a descendent who used eloquent words (Judg 4). Joseph Unlike the other words spoken to and of his sons, Jacob’s words to and of Joseph ring of blessing. While he alludes to Joseph’s betrayal and speaks of God’s providential care, Jacob uses the word ‘bless’ or ‘blessing’ six times in his speech. Like Judah’s prophecy, Jacob speaks much longer and has much good to say. Also, of note, we find Jacob using five different terms to identify God - perhaps to show some of the ways God had (and would) make Himself real to Joseph and his descendants.Jacob calls God, “Mighty God of Jacob,” “Shepherd,” “Stone of Israel,” “God of your father,” and “Almighty.” Because of the strong relationship Joseph had with God, no doubt these words were a comfort as well as a reminder to him.

Benjamin provides perhaps the most unexpected prophecy. This favorite son of Jacob who appears so docile (even immature) in the scenario with Joseph is called a ravenous wolf by his father. He is pictured as both devouring and dividing all day long (morning and night). This seems to imply greed.Calvin supports this assumption when he points out the plundering aspect which predominated this tribe. However, we do well to remember Israel’s first king (a great warrior), Saul, came from Benjamin. While another who truly was a wolf devouring and dividing Christians, Saul of Tarsus, was transformed by God’s grace into Paul the valiant apostle.

Sadly it has become almost the norm to consider the Old Testament of secondary importance to the New Testament. Some even consider the Old Testament outdated and thus unnecessary to our walk as believers. However, Israel’s sons - the twelve tribes of Israel, play a predominate role in Christian history. Therefore, for this and many other reasons we do well to read through the Old Testament with care.

So often we read through Scripture catching bits and pieces. We enjoy the stories but often skim over genealogies. We read with interest a parable, but rush through a father’s blessings on his son. In so doing we belie the truth in 2 Timothy 3:16 which says, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,”

“All Scripture” - every word. I read a lot of books. As a result, I have a well-developed habit of skimming. Thus I must force myself to slow down and focus on the words and phrases as I read my Bible. By slowing down and reading each word then spending some time thinking about the meaning the biblical author sought to convey, I have found rich truths tucked away in the most unlikely places.

Take Jacob’s final words to his sons in Genesis 49. While this can easily be seen as just another list or just another piece of Hebrew poetry, the prophetic words spoke by Jacob to his sons are rich with insight into not only the men’s characters, but also reflective on the type of people their offspring would become. Furthermore, they are instructive of God’s character and ours.

While this list is not ‘strictly’ chronological, there is only one noticeable deviation from basic birth order (by mother). I wonder if this was not purposeful. Thus the list begins with Reuben, Jacob’s firstborn.

Reuben’s life, you may recall, revealed a mixed character. While he was the only brother who sought to spare Joseph’s life, he later revealed his contempt for Jacob by sleeping with his father’s concubine. For this act he lost his birthright. By the time the brothers meet up with Joseph in Egypt, Reuben is no longer treated as the leader. Thus it comes as no surprise Jacob calls this son “unstable as water” suggesting he and his descendant will not excel.John MacArthur pointed out three things of note:- No person of importance came from this tribe.

- In Moses’ final blessing on Israel (Deuteronomy 33) he often reinforce Jacob’s words from Genesis 49. However, Moses only prays Reuben will not die out. That does not sound like a strong and blessed tribe.

- “Unstable as water” actually means “boiling” and alludes to instability.

Simeon & Levi are grouped together in Jacob’s words - perhaps because, together, they plotted an evil plan to avenge Dinah’s disgrace in Shechem. Certainly we know Jacob was not pleased by their acts because these two, second and third in line for the birthright, were also passed over.It is interesting to note it Joseph held Simeon in prison between the brothers’ first and second visits to Egypt. Perhaps Joseph did so to humble him because of his earlier cruelties. Jacob alludes to this cruelty (in both men) as extending to both man and beast. John MacArthur points out:Simeon was

- The smallest tribe in Moses’ 2^nd census (Num 26:14)

- The only tribe which did not receive a blessing from Moses (Deut 33:8)

- The only tribe which ended up sharing their territory (with Judah) (Josh 19:1-9)

Levi was

- Scattered throughout the land (as prophesied) but, by God’s grace and their loyalty (Ex 32:26) became the priestly tribe.

Judah provides, perhaps, the most amazing picture of God’s redemptive grace. Judah goes from conspiring to kill Joseph, to plotting to deceive his daughter-in-law, to fornicating with a supposed harlot while frolicking with heathens, to the spokesperson and leader of his brother. It is clear from Jacob’s words, Judah is the recipient of the birthright. Thus this no good scoundrel has been transformed into a man of courage and responsibility (as seen in his words and actions both times the brothers went to Egypt).Jacob speaks long about Judah, and it is certainly ironic he has says much which is positive. He says Judah will be praised, will triumph over his enemies, will be honored (perhaps this means even worshiped) by the other tribes, will be strong, will beget kings, and, ultimately, the Messiah will come through his line. MacArthur also points out:- In the wilderness, the tribe of Judah went out first - a place of honor (Num 10:14)

- Judah enjoyed the largest population in both of Moses’ censuses (Num 1:27; 26:22)

- Jacob’s words about tying a donkey to a choice vine indicate the tribe would enjoy abundant prosperity.

Zebulun is the only son about whom Jacob speaks only of the tribe’s future location. Jacob says Zebulun will benefit from the sea and enjoy a location near it. Moses alludes to and reinforces this blessing in Deut 33:18. When the land was divided, Zebulun’s allotment was in the richest area in the land-to-sea trade route.While we know little of Zebulun’s life, the words of Jacob, by their brevity, suggest he was neither a great sinner nor a valiant saint. A middle son (Leah’s sixth), Zebulun appears to have stayed in the background. Isaachar is compared to a strong donkey which lies down between two burdens. Surely this is a reflection on the man’s laziness. Jacob speaks to the result of this attitude in saying he (and his offspring) will desire a pleasant land and rest, but as a result will become slaves. Further, while Isaachar is actually Jacob’s 5^th son, he is placed after Zebulun. Could this be another sign of Jacob’s frustration with his son’s heart attitude?Scripture records this tribe as being strong and valiant (1 Chr 7:1-5). However, Calvin points out they were content to pay tribute to their neighbors as long as they could dwell in a fertile and pleasant land. Thus of Jacob’s words Calvin says, “. . .it is probably that their indolence is censured, because their want of energy hindered them from remaining in possession of that liberty. . .divinely granted unto them.”Because the list is long, we will complete it next time. However, I wonder, have you noticed anything striking about any of these men and the prophecies relating to them and their posterity?

In my review of Your Mind Matters, by John Stott, I inadvertently left off two points from chapter three’s review. Because this chapter was long and chapter four much shorter, I will begin my review of chapter four with the final two points from chapter three.

Why did God make us thinking creatures? Why did He give us the ability to reason? Why of all the creatures He created, did He make man accountable? Most important, perhaps, why, when we know we will be held accountable for our thoughts and actions, do we take our mental gifts and responsibilities so lightly?

In Chapter three, John Stott addresses the question, “Why use our minds?”. He delineates six distinct reasons, four of which we covered last time.

His fifth reason is: the mind is key in presenting the gospel. Romans 10:13, 14, 17 tell us faith comes by hearing the Word of God. One could preach all day to a wolf on the evil of killing a sheep, but, at days end, the result would be a bored wolf and a hoarse speaker. However, God did not make man thus.

In 2 Cor 5:11 Paul speaks of “persuading men” to believe the gospel. His use of the word ‘persuading’ revels the gospel presentation is “an intellectual exercise”. Persuade means to marshal our arguments in an effort to convince someone to change their mind (Acts 19:8-10). It also refers to explaining, proving, and proclaiming - all appeals to the mind.

New Testament preaching always included a clear presentation of “a body of doctrine about Christ.” Thus Stott says, “. . .the kind of evangelism for which I am pleading. . .is not academic. . .but rational. . .all human beings think, because God made a human being a thinking creature.” Lest one should doubt this statement, we have only to look at Christ’s teaching and those to whom He spoke.

Stott goes on to quote Gresham Machen from his book “The Christian Faith in the Modern World.” He said, “There must be the mysterious work of the Spirit of God in the new birth. Without that, all our arguments are quiet useless. But because argument is insufficient, it does not follow that it is unnecessary. What the Holy Spirit does in the new birth is not to make a man a Christian regardless of the evidence, but on the contrary to clear away the mists from his eyes and enable him to attend to the evidence.”

The author closes this point thus: “So then in our evangelical proclamation we must address the whole person (mind, heart, and will) with the whole gospel (Christ incarnate, crucified, risen, reigning, coming again and much else besides.)”

John Stott’s final exhortation for using our minds is based on the ministry and its gifts. “The gifts most to be coveted and prized. . .are the teaching gifts, since it is by these that the church is most ‘edified’ or built up.” He reminds pastors they are called, first and foremost, to feed their flock (Acts 20:28, 1 Peter 5:2, Col 1:28, 1 Tim 3:2). Furthermore, those who would commend themselves to God must do so, in part, by their knowledge (2 Cor 6:6).

Stott closes this chapter the striking words of Dr. Donald Barnhouse. “If I only had three years to serve the Lord, I would spend two of them studying and preparing.” How many of us would have placed our priorities thus?

In chapter four, the author sets forth four ways in which we should act upon our knowledge. He says, “God never intends knowledge to be an end in itself but always to be a means to some other end. . .Knowledge carries with it the solemn responsibility to act on the knowledge we have, to translate our knowledge into appropriate behavior.”

First, Stott says, knowledge should lead to worship. This is a clear tie back to his first point in chapter three. “True knowledge of God,” he says, “will result not in our being puffed up with conceit. . .but in our falling on our faces before God in sheer wonder. (Rom 11:33). . .Whenever our knowledge becomes dry or leaves us cold, something has gone wrong. (Luke 24:32)” Is your heart overflowing in praise and adoration to your King? Does the love of God so consume you, you can scarce hold it in? Or, does this world hold your heart and mind?

Second, Stott says our knowledge should lead us to faith. Many would say the Christian faith is a ‘blind’ faith. Through the centuries those on the outside have assumed our faith is merely a trumped up hope in something unreal. However, Stott claims, “It is our knowledge of God’s nature and character which elicits our faith.” Real faith is based on real knowledge of a real God!

Third, the author says our knowledge should lead us to holiness. He says, “. . .the more our knowledge grows, the greater our responsibility to put it into practice (Ps 119:34, Jn 13:7, Phil 4:9).” As Thomas Manton once said, “We should neither be all ear, nor all head, nor all tongue, but the feet must be exercised.” Today I fear we are neither all ear, nor all head but far too free in our use of our tongues and the improper use of our feet!

Finally Stott says our knowledge should lead us to love. Pure knowledge can lead to legalism. Without the tempering of humility and love for our Lord, all our knowledge will create is a pietistic, proud person who thinks far too highly of themselves. We must seek to use our knowledge to fan the flames of our love. For as Paul warned in 1 Cor 13:2, “And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing.”

Stott closes with these exhortations:

“What we need is not less knowledge, but more knowledge, so long as we act upon it. . .knowledge is attained [thus]. . .we must pray and we must study.” Daniel 10:12 says, “Then he said to me, “Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard; and I have come because of your words.”

God has promised to reward us if we earnestly seek to know Him. We do well to remember Proverbs 2:1-6. “My son, if you receive my words, And treasure my commands within you, So that you incline your ear to wisdom, And apply your heart to understanding; Yes, if you cry out for discernment, And lift up your voice for understanding, If you seek her as silver, And search for her as for hidden treasures; Then you will understand the fear of the LORD, And find the knowledge of God. For the LORD gives wisdom; From His mouth come knowledge and understanding;”

As we close our review of this powerful little book, I cannot help but think of our Lord’s exhortation to the “Loveless Church” in Revelation 2:2-5. “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place––unless you repent.” (emphasis mine)

Here is a church who ‘tested’ those who said they were apostles. How did they test them? Obviously by determining how closely these ‘apostles’ held to the doctrines revealed in Scripture. How would they know doctrine? Obviously by applying themselves diligently to the study of Scripture - in other words, by taking seriously their need to gain knowledge. Yet, their knowledge left them worse than useless because they did not use it to drive their hearts to a deeper love of and worship of their God and King. Thus they stood in real danger of losing their faith!

God forbid we either be lazy, never taking the time and effort to seek knowledge, or always coming to but never attaining true, heart changing knowledge.

Job 19:25-26 For I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God,”

This might not be the first (or even the last) text which comes to your mind when you think about Christmas, however, Jesus Christ could never have been our Redeemer, had He never become an infant growing in Mary’s womb. Thus, thinking of Jesus’ reason for coming is really a big part of a right thinking about Christmas.

As I read through some of Matthew Henry’s comments on this verse, I found it a bit eye opening. Although this verse may be familiar to you, it seems we rarely take the time to stop and think about what is being said. Thus I will share with you these thoughts from Matthew Henry.

“There is a Redeemer provided for fallen man - Jesus Christ. The word for Redeemer is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate belonged. Our heavenly inheritance was mortgaged by sin; we are utterly unable to redeem it by ourselves, but Christ is kin to us, our closest kinsman, and He is able to redeem. He has paid our debt, satisfied God’s justice for sin, and so has taken off the mortgage and made a new settlement. Our persons also need a Redeemer. We are sold for sin and sold under sin; our Lord Jesus has worked out a redemption for us and proclaims redemption to us, so He is truly our Redeemer.

“Job believes in the happiness of the redeemed and his own title to that happiness. He knows how the body is corrupted by the grave but speaks of it without concern. The same power that made man’s body out of common dust can raise it out of its own dust. He comforts himself with hopes of happiness on the other side of death and the grave. Soul and body shall come together again, and the body that must be destroyed in the grave will be raised again as a glorious body, a spiritual body.”

Some subjects are impossible to exhaust. If one were to attempt to record everything Jesus said and did, just while on earth, as John said in closing his epistle, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.” (Jn 21:25)

Thus when an author seeks to address a subject, knowing they cannot do justice to everything they attempt to discover the most relevant information related to their area of focus. Then they strive to speak succinctly and clearly so their readers will get the point. This is exactly what John Stott has achieved in his book, “Your Mind Matters.”

One could study and write and talk for years about the importance of our minds to our Christian walk. Any Christian who doubts this truth has failed to read Proverbs. However, John Stott has focused on the prevalence today of ‘Mindless Christianity.’

We have looked at his introduction in our review of chapter one. We have looked at the question: ‘Why Use Our Minds?’ and his response in chapter two. Today we will look at ‘The Mind in the Christian Life’ covered in chapter three. Soon, hereafter, we will look at the final chapter in this extremely practical book entitled, ‘Acting Upon Our Knowledge.’

Today many Christians are confused. One area of confusion is worship. What is God-honoring worship? An emotional response? Songs from the heart? Losing ourselves in adoration? Stott defines true worship. He says, “. . .the only worship acceptable to God is intelligent worship, worship ‘in truth, the worship offered by those who know Whom they are worshiping and who love Him with all their mind.” (Jn 4:24, Luke 10:27)

His response may not be the first which came to mind, but it is certainly biblical. Scripture says true worship is ascribing to God the glory due His name (Ps 148:5, 13; 96:8; 115:1). God’s name consists of the sum total of all His attributes and acts, particularly as the Creator and our Redeemer (Ps 104-107, 136).

Stott says, “Only as we hear again what God has done are we ready to respond in praise and worship. This, too, is why Bible reading and meditation are. . .essential. All Christian worship. . .should be an intellectual response to God’s self-revelation in His words and works recorded in Scripture.” Thus true, God-honoring worship requires us to learn and study and meditate upon the One who we seek to praise.

The charge has been made: Christianity is a ‘mindless’ belief. Some consider the Christian faith an illogical belief in the improbable. However, true faith is not credulity. Christians are not called to be gullible or uncritical or undiscerning or unreasonable in their beliefs.

Furthermore, faith is not optimism. Stott says, “Faith is a reasoning trust, a trust which reckons thoughtfully and confidently upon the trustworthiness of God. . .faith and thought belong together, and believing is impossible without thinking.”

True faith is the opposite of blind chance. In fact, there is nothing ‘blind’ about real faith. D. Martin Lloyd Jones argued, “Faith according to our Lord’s teaching [Mt 6:30]. . .is primarily thinking; and the whole trouble with a man of little faith is that he does not think. He allows circumstances to bludgeon him. . .We must spend more time in studying our Lord’s lessons in logic and deduction. The Bible is full of logic, and we must never think of faith as something purely mystical. . .Christian faith is essentially thinking. . .The trouble with the person of little faith is that instead of controlling his own thoughts, his thought is being controlled by something else. . .That is the essence of worry. . .That is not thought; that is the absence of thought, a failure to think.” That ought to make us ‘worry-warts’ pause!

Not only must we think if we are to exercise our faith, we must use our minds if we are to pursue true holiness. Consider John 8:32. John Owen once said, “The good which the mind cannot discover, the will cannot choose, nor the affection cleave to.” Chew on that a few minutes.

We must have a clear understanding of God’s will if we are to live a righteous life. Knowledge, alone, is not enough. We must set our minds on our task. Stott says, “The battle is nearly always won in the mind.” (Rom 12:2; Phil 14:8; Rom 8:5-6). He goes on, “Self control is primarily mind-control. . .the kind of food our mind’s devour will determine the kind of person we become. .” Is what we read and look at and think about important? Yes! Eternally so!

Our mind also plays a key role in comprehending God’s will for our lives. While there are two elements of God’s will - His general will (relating to all people) and His specific will (relating to a particular people), the discovery of God’s specific will for me, personally, requires the use of my mind. Stott put it this way, “. . .although God promises to guide us, we must not expect Him to do so in the way in which we guide horses and mules. . .we have understanding. . .through the use of our own understanding enlightened by Scripture and prayer and. . .counsel. . .God will lead us into a knowledge of His particular will for us.” (Ps 32:8-9)

Our minds, or more specifically the of our minds, is incomparably important to our walk as Christians. I close with this convicting thought from Bernard Baruch. “Whatever failures I have known, whatever errors I have committed, whatever follies I have witnessed in private and public life have been the consequence of action without thought.”

One cannot help but marvel at the hypocrisy which riddles our world. While we are often frustrated at how quick non-Christians are to call Christians, in general, hypocrits, the truth is we are guilty of this sin. And, while we might expect our culture’s dedication to a relativistic worldview to diminish the issue, reality shows it has not.

The church, as a general rule, is riddled by at least three different errors in judgment - or a combination of the three. We have church attendees who, for whatever reason, refuse to ever make a judgment or even state a strong opinion about the actions or attitudes of another. They take Jesus’ words, “Judge not that you be not judged” in Matthew 7 and ignore His admonitions to address a sinning brother or sister in Matthew 18.

Other church attendees take a branch off the pharisees’ vine. This group has absolutely no problem judging other folks. In fact they state their opinion as though they were ‘law’ about what others wear, where they live, how they school their children, what they eat or drink, or the activities in which they participate - in other words anything! Sadly these folks are not willing to discuss their judgments based on Scripture, but like we will see in the passage which follows, they are often excuse questionable (or possibly even sinful) activities in their own lives.

Thankfully there are also those who seek to attain a Scriptural balance. They seek to address sin first in their own lives and then, as they must, in the lives of those around them. They seek to leave heart judgment to God while tackling wrong actions in their own lives and humbling addressing them in the lives of those closest to them. They are far from perfect - and know it - but do not let their own imperfections stop them from seeking to obey Scripture if they see blatant sin in their own life or in their brother or sister’s life. Yet they spend much more time seeking ‘sin; in their own lives than looking for it in others.

Sadly the third group is the minority. I suspect the second believes they are actually part of the third while, in reality, most prefer to remain in the first thus escaping the command to examine our own lives, deal with our own sin, and open ourselves to accountability to one another. Yet, while Jesus did say, “Judge not that you be not judged” (a verse we hear quoted frequently), He also told us to make righteous judgments. Thus, in an earlier post, we discussed how the two can be reconciled.

Lately, however, I have been reminded of how the second group’s mentality has permeated our churches. We have folks who call themselves Christian who are not only judging those outside but are attacking their brothers and sisters on the inside.

While ‘attacking’ may seem a bit strong, this is how Jesus viewed similar accusations addressed at Him. In John 7 we find Him in the temple, during the feast, discussing the Scriptures with the people. They marvel openly at His understanding and wisdom. Then He asks a seemingly strange question (given the people’s current attitude and what appears to be a ‘teachable’ moment). He asks, ‘Why do you want to kill me?’

I do not believe the question just slipped out. His side of the conversation goes right from showing His own actions to be in accordance with God’s will to showing their actions as being in direct conflict with God’s will as revealed through Moses. In other words, He is using this opportunity to reveal their hypocrisy, yet again. In verse 24 we read: “Do not judge according to appearance, but judge with righteous judgment.”

Jesus is referring to His healing of the impotent man (Jn 5:9, 16, 18), and their response. Jesus is pointing to their own hypocrisy. If you remember, the Jews considered circumcision their identifying mark. Thus it played a very important role in their rituals. When it was time to circumcise a male baby - Sabbath or not - the deed was done. Thus Jesus is saying, “You will do work to keep tradition, but you wish to kill Me because I help someone on the Sabbath.”

So often our own hypocrisies are as obvious. Matthew Henry makes some very applicable and pertinent observations. He says, “It is contrary to the law of justice, as well as charity, to censure those who differ in opinion from us as transgressors, in taking that liberty which yet in those of our own party, and way, and opinion, we allow of; as it is also to commend that in some as necessary strictness and severity which in others we condemn as imposition and persecution.

“We must not judge concerning any by their outward appearance, not by their titles, the figure they make in the world, and their fluttering show, but by their intrinsic worth, and the gifts and graces of God’s Spirit in them.” (italics in original)

How quick we are, however, to judge others. How quick we are to forget who ‘we’ really are. How quick we are to set our standard as the standard instead of examining Scripture and seeking the balance only God can give. As John Trapp said, “Nothing is more ordinary with many than to precipitate a censure, to exercise their critics, and to reprehend that which they do not comprehend.” Hard words!

I end with a couple more hard statements from Trapp. I believe we all would do well to consider them carefully - because, to some degree, there is no doubt we are all guilty of this sin. He says, “. . .the Protestants force the Bible to follow them. . .our condemnation is so expressly set down in our own Bibles, and is so clear to all the world, that nothing more needs hereto than that they know to read, and to have their eyes in their heads, at the opening of our Bible.” Do you know what the Bible says on this subject?

On rare occasion I have posted an entire section out of something I am reading. Two other times it has been the daily devotional from a collection of Matthew Henry’s writings. Today I share a third because I believe it is not only insightful but also extremely relevant to the specific temptations Christians face today.

Luke 9: 60 “Jesus said to him, “Let the dead bury their own dead, but you go and preach the kingdom of God.”

“This person seems resolved to follow Christ, but begs a day. The excuse he made was, ” ‘ Lord, let me first go and bury my father’ (vs 59). He cannot live for long and will need me while he does live. Let me go and attend to him until he is dead, and then I will do anything.” We may see three temptations here.

We are tempted to rest in a discipleship-at-large, in which we may be at loose ends and not come close.

We are to defer the doing of our duty and to put it off until some other time. When we have gotten clear of such a care or difficulty, then we will begin to think about religion, and so we are cheated out of all our time by being cheated out of the present.

We are tempted to think that our duty to our family will excuse us from our duty to Christ. The kingdom of God and its righteousness must be sought and minded first.

Christ’s answer was, ‘Let the dead bury their own dead, but you go and preach the kingdom of God.’ Christ would not have His followers or ministers act unnaturally; our religion teaches us to be kind and good in every relationship. But we must not make these duties an excuse from our duty to God. If the nearest and dearest relation we have stands in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother. No excuses must be used against immediate obedience to the call of Christ.”

No doubt we should ponder the seriousness of Christ’s call. What is stopping you from serving Him? I doubt most of us have an excuse even as valid as this man’s excuse, which Christ shows was no valid excuse at all. What shall we say when we stand before His throne?