Category: Ecclesiology (The Study of the Church)

Ecclesiology is so named because of the two words from the Greek: ekklesia – “church, called out of” and logos – “study of.” The study of the church as a biblical and theological topic is referred to as Ecclesiology. The New Testament presents various images that the early church struggled with as it sought its self-understanding in light of the gospel and controversies.

James Boice Sermon: “The Sixth Day” – Genesis 1:24-27

SERIES: GENESIS – PART 11

Genesis 1-11 vol 1 Boice

And God said, “Let the land produce living creatures according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to its kind.” And it was so. God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.

Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.”

So God created man in his own image,

in the image of God he created him;

male and female he created them. – Genesis 1:24-27

In our study of the days of creation I have set the sixth day off from the other five, because man is created on the sixth day and there is something special about his creation. He is the peak of creation. Moreover, from this point on the story of Genesis is the story of man—in rebellion against God but also as the object of his special love and redemption.

To say that man is the most important part of creation might be thought a chauvinistic statement, as though we might as easily say, if we were fish, that fish are most important. But this is not true. Men and women actually are higher than the forms of creation around them. They rule over creation, for one thing—not by mere force of strength, for many animals are stronger, but by the power of their minds and personalities. Men and women also have “God-consciousness,” which the animals do not have. No animal is guilty of moral or spiritual sin. Nor do animals consciously “glorify God, and enjoy him forever.” The Bible stresses man’s high position when it says toward the end of the creation account: “Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’ So God created man in his own image, in the image of God he created him; male and female he created them” (vv. 26–27).

In these verses the uniqueness of man and his superiority to the rest of creation are expressed in three ways. First, he is said to have been made “in God’s image.” This is not said of either objects or animals. Second, he is given dominion over the fish, birds, animals, and even the earth itself. Third, there is a repetition of the word “created.” This word is used at only three points in the creation narrative: first, when God created matter from nothing (v. 1); second, when God created conscious life (v. 21); and third, when God created man (v. 27). This is a progression, from the body (matter) to soul (personality) to spirit (life with God-consciousness). Lest we should miss this, the word “create” is repeated three times over in reference to the man and woman. As Francis Schaeffer writes, “It is as though God put exclamation points here to indicate that there is something special about the creation of man” (Schaeffer, Genesis in Space and Time, 33).

How Old is Man?

How old is man? This is a troublesome question, because there seems to be a conflict between the account in Genesis and the apparent evidence of science on this point. The various biblical genealogies (Genesis 5 is the earliest example) suggest that man is on the order of thousands—perhaps ten or twenty thousands—of years old. But anthropologists speak of man or manlike creatures being on the order of 3.5 to 4 million years old. The work of the Leakey family in Kenya and Tanzania provides the best-known examples.

What are we to say of this conflict? It may be impossible to resolve it finally at this stage of our knowledge, but the issues can be put in proportion. First, we must say that this seems to be a real conflict and not merely a case in which we are dealing with two different ways of looking at the same evidence. It has been pointed out by biblical scholars, among them no less a scholar than Princeton’s B. B. Warfield, that the biblical genealogies are not necessarily all-inclusive when they list a series of descendants. That is to say, they may (and in fact do) leave gaps, so that a person identified as a “son” of the person coming before him in the list need not necessarily be a literal son but may be a grandson or great-grandson. Moreover, the gaps may sometimes be quite large, as for example, the summation of the genealogy of Jesus Christ occurring in Matthew 1:1 (“the genealogy of Jesus Christ the son of David, the son of Abraham”). Because of this, it is possible, even probable, that the genealogies of Genesis, which suggest a creation of Adam in a time scale of approximately four thousand years before Christ (Bishop Ussher’s date was 4004 b.c.), are actually summations of much longer periods. Still, even if we multiply the figure of four thousand years three, four, or even five times, we are far from what most anthropologists are claiming. An origin of the race on the order of twelve thousand to twenty thousand years ago is very different from an origin of 3.5 to 4 million years ago.

It helps to put the fossil evidence in perspective, however, for not all fossils claimed to be human are necessarily so. Skeletal materials found at sites from historical times are essentially the same as those of modern man, called Homo sapiens (“thinking” or “discerning man”). But as one goes back beyond historical times there are increasing differences. Cro-Magnon man, who is prehistoric and whose remains have been found scattered widely throughout western Europe, was similar to people who exist today. He used bone and stone tools and made cave paintings of animals and other features of his world. Slightly farther back (on the order of one hundred thousand years) is the so-called Neanderthal man. He also used tools and buried his dead. But he was less human in appearance, having a receding forehead and a pronounced jaw. He seems to have been more apelike. Remains of this “man” were found in Europe, Israel, Zambia, and Rhodesia. Still farther back are a number of other essentially “modern” types found in France, Germany, and England, dating from perhaps 250,000 years ago, according to the most accepted calculations.

The so-called Peking man and Java man date from between five hundred thousand to 1 million years ago. Sometimes crude tools have been found with these skeletons, but the chief reason for their being regarded as humans is that they apparently walked upright, hence are designated Homo erectus. Most anthropologists would call Homo erectus the first truly modern man. The discoveries of Richard and Mary Leakey in Africa, while frequently referred to as evidences of ancient men in the secular press, are at best prehuman creatures, even by the Leakeys’ own judgments. They apparently walked upright, but they were quite small—about four feet in height—and had a brain capacity of about one-third that of modern man. The general impression one has of the skulls is that they represent extinct apelike rather than manlike forms.

One other perspective needs to be thrown on this problem: the uncertainty in dating these apparently ancient human ancestors. One case is particularly worth noting. In the Paluxy River basin in central Texas, near the town of Glen Rose, fossilized tracks of men and dinosaurs apparently appear together. This does not mean that either men or dinosaurs are of relatively recent history. Both may be quite ancient. But it does mean that something is wrong with the currently accepted time framework proposed by evolutionists, for according to that framework there should be a 60-million-year gap between the last of the dinosaurs and man. Clearly, there may yet be great revisions in what anthropologists and other scientists are proposing.

In the interim what may Christians, who hold to the truthfulness of Genesis and who still want to be honest where scientific data is concerned, conclude? One scientist, Robert A. Erb of Valley Forge, Pennsylvania, concludes that fossil “man” is not necessarily man and that Christians do themselves a disservice when they regard all such as Adam’s descendants. He writes, “I believe in a historical Adam and would tend to date him near the beginning of the Neolithic (new stone) age in the Near East (about 8,000 b.c.). Indeed, this step in the creative work of God may be the cause of what is known as the Neolithic Revolution, with the domestication of plants and animals, the building of cities, the invention of pottery, the beginnings of writing and such things. That Adam does not belong to the Upper Paleolithic age of 30,000 years ago is suggested by: the domestication of plants and animals in the account of Cain and Abel (Gen. 4:2) and Cain building a city (Gen. 4:17). In about six generations (neglecting the probable gaps in genealogy), Tubal-cain was working with metals (Gen. 4:22) and Jubal was making music (Gen. 4:21).”

The conclusion is that, while the earth and universe may indeed be quite old (on the order of billions of years), there is no need to insist that man is millions of years old. His creation by God may be as recent as the genealogies of Genesis seem to indicate.

In God’s Image

When Genesis 1 speaks of the creation of man, as it does several times over, it is not concerned with the time at which he was created. What concerns the author of Genesis is man’s being created “in God’s image.” This is repeated several times: “Then God said, ‘Let us make man in our image, in our likeness. …’ So God created man in his own image, in the image of God he created him.” What does this mean? What does it mean to be made in God’s image?

One thing it means is that men and women possess the attributes of personality, as God himself does, but as the animals, plants, and matter do not. To have personality one must possess knowledge, feelings (including religious feelings), and a will. This God has, and so do we. We can say that animals possess a certain kind of personality. But an animal does not reason as men do; it only reacts to certain problems or stimuli. It does not create; it only conforms to certain behavior patterns, even in as elaborate a pattern as constructing a nest, hive, or dam. It does not love; it only reproduces. It does not worship. Personality, in the sense we are speaking of it here, is something that links man to God but does not link either man or God to the rest of creation.

A second element that is involved in man’s being created in the image of God is morality. This includes the two further elements of freedom and responsibility. To be sure, the freedom men and women possess is not absolute. Even in the beginning the first man, Adam, and the first woman, Eve, were not autonomous. They were creatures and were responsible for acknowledging this by their obedience in the matter of the tree of the knowledge of good and evil. Since the fall that freedom has been further restricted so that, as Augustine said, the original posse non peccare (“able not to sin”) has become a non posse non peccare (“not able not to sin”). Still there is a limited freedom for men and women even in their fallen state, and with that there is also moral responsibility. In brief, we do not need to sin as we do or as often as we do. And even when we sin under compulsion (as may sometimes be the case), we still know it is wrong and, thus, inadvertently confess our likeness to God in this as in other areas.

It is relevant to the matter of morality that, when the sanctification of the believer is spoken of as being “renewed in knowledge in the image of [his] Creator” (Col. 3:10) or “conformed to the likeness of his Son” (Rom. 8:29), it is the moral righteousness of the individual that is most in view, though of course this may also refer to the perfection of personality in ways we do not as yet understand fully.

The third element involved in man’s being made in God’s image is spirituality, meaning that man is made for communion with God, who is Spirit (John 4:24), and that this communion is intended to be eternal as God is eternal. Although man shares a body with such forms of life as plants or flowers and a soul with animals, only he possesses a spirit. It is on the level of the spirit that he is aware of God and communes with him.

Here lies our true worth. We are made in God’s image and are therefore valuable to God and others. God loves men and women, as he does not and cannot love the animals, plants, or inanimate matter. Moreover, he feels for them, identifies with them in Christ, grieves for them, and even intervenes in history to make individual men and women into all that he has determined they should be. We get some idea of the special nature of this relationship when we remember that in a similar way the woman, Eve, was made in the image of man. Therefore, though different, Adam saw himself in her and loved her as his companion and corresponding member in the universe. It is not wrong to say that men and women are to God somewhat as the woman is to the man. They are God’s unique and valued companions. In support of this we need only think of the Bible’s teaching concerning Christ as the bridegroom and the church as his bride.

A Shattered Image

In this chapter we have been looking at man as God made him and intends him to be, that is, before the fall or as he will eventually become again in Christ. Although man was made in the image of God, this image has been greatly marred by sin. There are vestiges of the image remaining, but man today is not what God intended. He is a fallen being, and the effects of the fall are seen on each level of his being: in his body, soul, and spirit.

When God gave man the test of the forbidden tree, which was to be a measure of his obedience and responsibility toward the One who had created him, God said, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Gen. 2:16–17). The woman was beguiled by the serpent and ate. She came to Adam; and Adam, who was not beguiled, nevertheless ate of it too, thereby saying to God, “I do not care for all the trees that you have given me; so long as this tree stands here in the midst of the garden it reminds me of my dependence on you, and therefore I hate it; I will eat of it, regardless of the consequences, and die.”

Man’s spirit, that part of him that had communion with God, died instantly. This is clear from the fact that he ran from God when God came to him in the garden. Men and women have been running and hiding ever since. His soul, the seat of his intellect, feelings, and identity, began to die. So people began to lose a sense of who they are, gave vent to bad feelings, and suffered the decay of their intellect. This is the type of decay described by Paul in Romans 1 where we are told that, having rejected God, men inevitably “became futile [in their thinking] and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles” (vv. 21–23). Eventually even the body died. So it is said of us, “Dust you are and to dust you will return” (Gen. 3:19).

Donald Grey Barnhouse has pictured what happened as a three-story house that was bombed in wartime. The bomb had destroyed the top floor entirely, the debris of which had fallen down into the second floor, severely damaging it. The weight of the two ruined floors produced cracks in the walls of the first floor so that it was doomed to collapse eventually. Thus it was with Adam. His body was the dwelling of the soul, and his spirit was above that. When he fell the spirit was entirely destroyed, the soul ruined, and the body destined to a final collapse.

However, the glory of the gospel is seen at precisely this point, for when God saves a person he saves the whole person, beginning with the spirit, continuing with the soul, and finishing with the body. The salvation of the spirit comes first; for God first establishes contact with the one who has rebelled against him. This is regeneration, the new birth. Second, God works with the soul, renewing it after the image of the perfect man, the Lord Jesus Christ. This work is sanctification. Finally, there is the resurrection in which even the body is redeemed from destruction.

Moreover, God makes a new creation, for he does not merely patch up the old spirit, soul, and body, as if the collapsing house were just being buttressed and given a new coat of paint. God creates a new spirit that is his own Spirit within the individual. He creates a new soul, known as the new man. At last, he creates a new body. This body is like the resurrection body of the Lord Jesus Christ through whom alone we have this salvation.

About the Preacher

Boice JM in pulpit

James Montgomery Boice, Th.D., (July 7, 1938 – June 15, 2000) was a Reformed theologian, Bible teacher, and pastor of Tenth Presbyterian Church in Philadelphia from 1968 until his death. He is heard on The Bible Study Hour radio broadcast and was a well-known author and speaker in evangelical and Reformed circles. He also served as Chairman of the International Council on Biblical Inerrancy for over ten years and was a founding member of the Alliance of Confessing Evangelicals. James Boice was one of my favorite Bible teachers. Thankfully – many of his books and expositions of Scripture are still in print and more are becoming available. The sermon above was adapted from Chapter 11 in Genesis 1-11: An Expositional Commentary. vol. 1: Creation and Fall. Grand Rapids: Baker, 2006.

Under Dr. Boice’s leadership, Tenth Presbyterian Church became a model for ministry in America’s northeastern inner cities. When he assumed the pastorate of Tenth Church there were 350 people in regular attendance. At his death the church had grown to a regular Sunday attendance in three services of more than 1,200 persons, a total membership of 1,150 persons. Under his leadership, the church established a pre-school for children ages 3-5 (now defunct), a high school known as City Center Academy, a full range of adult fellowship groups and classes, and specialized outreach ministries to international students, women with crisis pregnancies, homosexual and HIV-positive clients, and the homeless. Many of these ministries are now free-standing from the church.

Dr. Boice gave leadership to groups beyond his own organization. For ten years he served as Chairman of the International Council on Biblical Inerrancy, from its founding in 1977 until the completion of its work in 1988. ICBI produced three classic, creedal documents: “The Chicago Statement on Biblical Inerrancy,” “The Chicago Statement on Biblical Hermeneutics” and “The Chicago Statement on the Application of the Bible to Contemporary Issues.” The organization published many books, held regional “Authority of Scripture” seminars across the country, and sponsored the large lay “Congress on the Bible I,” which met in Washington, D.C., in September 1987. He also served on the Board of Bible Study Fellowship.

He founded the Alliance of Confessing Evangelicals (Alliance) in 1994, initially a group of pastors and theologians who were focused on bringing the 20th and now 21st century church to a new reformation. In 1996 this group met and wrote the Cambridge Declaration. Following the Cambridge meetings, the Alliance assumed leadership of the programs and publications formerly under Evangelical Ministries, Inc. (Dr. Boice) and Christians United for Reformation (Horton) in late 1996.

Dr. Boice was a prodigious world traveler. He journeyed to more than thirty countries in most of the world’s continents, and he taught the Bible in such countries as England, France, Canada, Japan, Australia, Guatemala, Korea and Saudi Arabia. He lived in Switzerland for three years while pursuing his doctoral studies.

Dr. Boice held degrees from Harvard University (A.B.), Princeton Theological Seminary (B.D.), the University of Basel, Switzerland (D. Theol.) and the Theological Seminary of the Reformed Episcopal Church (D.D., honorary).

A prolific author, Dr. Boice had contributed nearly forty books on a wide variety of Bible related themes. Most are in the form of expositional commentaries, growing out of his preaching: Psalms (1 volume), Romans (4 volumes), Genesis (3 volumes), Daniel, The Minor Prophets (2 volumes), The Sermon on the Mount, John (5 volumes, reissued in one), Ephesians, Phillippians and The Epistles of John. Many more popular volumes: Hearing God When You Hurt, Mind Renewal in a Mindless Christian Life, Standing on the Rock, The Parables of Jesus, The Christ of Christmas, The Christ of the Open Tomb and Christ’s Call to Discipleship. He also authored Foundations of the Christian Faith a 740-page book of theology for laypersons. Many of these books have been translated into other languages, such as: French, Spanish, German, Japanese, Chinese and Korean.

He was married to Linda Ann Boice (born McNamara), who continues to teach at the high school they co-founded.

Source: Taken directly from the Aliance of Confessing Evangelicals’ Website

James Montgomery Boice’s Books:

1970 Witness and Revelation in the Gospel of John (Zondervan)
1971 Philippians: An Expositional Commentary (Zondervan)
1972 The Sermon on the Mount (Zondervan)
1973 How to Live the Christian Life (Moody; originally, How to Live It Up,
Zondervan)
1974 Ordinary Men Called by God (Victor; originally, How God Can Use
Nobodies)
1974 The Last and Future World (Zondervan)
1975-79 The Gospel of John: An Expositional Commentary (5 volumes,
Zondervan; issued in one volume, 1985; 5 volumes, Baker 1999)
1976 “Galatians” in the Expositor’s Bible Commentary (Zondervan)
1977 Can You Run Away from God? (Victor)
1977 Does Inerrancy Matter? (Tyndale)
1977 Our Sovereign God, editor (Baker)
1978 The Foundation of Biblical Authority, editor (Zondervan)
1979 The Epistles of John: An Expositional Commentary (Zondervan)
1979 Making God’s Word Plain, editor (Tenth Presbyterian Church)
1980 Our Savior God: Studies on Man, Christ and the Atonement, editor (Baker)
1982-87 Genesis: An Expositional Commentary (3 volumes, Zondervan)
1983 The Parables of Jesus (Moody)
1983 The Christ of Christmas (Moody)
1983-86 The Minor Prophets: An Expositional Commentary (2 volumes,
Zondervan)
1984 Standing on the Rock (Tyndale). Reissued 1994 (Baker)
1985 The Christ of the Open Tomb (Moody)
1986 Foundations of the Christian Faith (4 volumes in one, InterVarsity
Press; original volumes issued, 1978-81)
1986 Christ’s Call to Discipleship (Moody)
1988 Transforming Our World: A Call to Action, editor (Multnomah)
1988, 98 Ephesians: An Expositional Commentary (Baker)
1989 Daniel: An Expositional Commentary (Zondervan)
1989 Joshua: We Will Serve the Lord (Revell)
1990 Nehemiah: Learning to Lead (Revell)
1992-94 Romans (4 volumes, Baker)
1992 The King Has Come (Christian Focus Publications)
1993 Amazing Grace (Tyndale)
1993 Mind Renewal in a Mindless Age (Baker)
1994-98 Psalms (3 volumes, Baker)
1994 Sure I Believe, So What! (Christian Focus Publications)
1995 Hearing God When You Hurt (Baker)
1996 Two Cities, Two Loves (InterVarsity)
1996 Here We Stand: A Call from Confessing Evangelicals, editor with
Benjamin E. Sasse (Baker)
1997 Living By the Book (Baker)
1997 Acts: An Expositional Commentary (Baker)
1999 The Heart of the Cross, with Philip Graham Ryken (Crossway)
1999 What Makes a Church Evangelical?
2000 Hymns for a Modern Reformation, with Paul S. Jones
2001 Matthew: An Expositional Commentary (2 volumes, Baker)
2001 Whatever Happened to the Gospel of Grace? (Crossway)
2002 The Doctrines of Grace, with Philip Graham Ryken (Crossway)
2002 Jesus on Trial, with Philip Graham Ryken (Crossway)

Chapters

1985 “The Future of Reformed Theology” in David F. Wells, editor,
Reformed Theology in America: A History of Its Modern Development
(Eerdmans)
1986 “The Preacher and Scholarship” in Samuel T. Logan, editor, The
Preacher and Preaching: Reviving the Art in the Twentieth Century
(Presbyterian and Reformed)
1992 “A Better Way: The Power of Word and Spirit” in Michael Scott
Horton, editor, Power Religion: The Selling Out of the Evangelical Church?
(Moody)
1994 “The Sovereignty of God” in John D. Carson and David W. Hall,
editors, To Glorify and Enjoy God: A Commemoration of the 350th
Anniversary of the Westminster Assembly (Banner of Truth Trust)

SOURCE: from the Tenth Presbyterian Church, Philadelphia, website

Tim Keller Sermon: Paradise in Crisis – Genesis 3:1-9

Series The Bible: The Whole Story Part 2 – Creation and Fall

Tim Keller teaching at RPC image

Preached in Manahattan, New York, January 11, 2009

 1 Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?” 2 The woman said to the serpent, “We may eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’ ”

4 “You will not surely die,” the serpent said to the woman. 5 “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.

7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. 8 Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. 9 But the Lord God called to the man, “Where are you?” – Genesis 3:1-9

In this series of sermons we’re trying to get across that the Bible is not a series of disconnected stories, each one with a little moral for how to live, but it’s actually primarily a single story about what went wrong with the human race and what will put it right. Figuring out what went wrong with the human race is actually really important.

Beatrice Webb, who was one of the architects of the modern British welfare system … She and her husband and some others founded the London School of Economics. She was a socialist, an activist, a British leader. She kept a diary, and in 1925 she went back and looked at her older diary, and she wrote, “In my diary, 1890, I wrote, ‘I have staked everything on the essential goodness of human nature.’

Now, 35 years later, I realize how permanent are the evil impulses and instincts in us and how little they seem to change, like greed for wealth and power, and how mere social machinery will never change that. We must ask better things from human nature, but will we get a response? No amount of science or knowledge has been of any avail, and unless we curb the bad impulse, how will we get better social institutions?”

That’s a remarkable statement from somebody who ought to know. She is saying there is something so wrong with us that leads to selfishness and violence, that leads to corruption in business and corruption in government, that leads to war and atrocities, and that’s consistent across history.

She says science hasn’t dealt with it. Education hasn’t dealt with it. Social machinery hasn’t dealt with it. Who will explain it? Chapter 3 and chapter 4 of Genesis do, and we’re looking at them for four weeks. Let’s start with this very famous text, and let’s learn what we can by noticing four features of the narrative: the sneer, the lie, the tree, and the call.

The story starts with a sneer. It says, “Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, ‘Did God really say, “You must not eat from any tree in the garden”?’ ” Satan is speaking through the serpent. Right away readers say, “Who is Satan, and where did he come from, and what’s wrong with him, and how did he get that way?” but this text is about us. It doesn’t tell us anything about that. It’s here to explain how we got to be the way we are, and how we are now.

If we read it that way, it’s incredibly instructive, but if we ask, “Where did he come from, and what’s all this?” it doesn’t. It’s all right. That’s not what we need to know right now. It’s not the most important thing we ever need to know. What we see is the fall of the human race starts not with an action, but with an attitude, not with an act, but with a sneer. This word translated really, which could also be translated indeed … “Indeed, did he really say …?” It shows the sense of this is not that the Serpent is denying what God said; he’s mocking what God said.

He’s not saying God didn’t say it; he’s saying it’s ridiculous. It’s laughable. The sense of it is if you ever hear somebody say something like this: “Did he really say that?” That doesn’t mean he’s asking, “Did it really happen?” No, he’s saying, “Was he such an idiot, such a jerk, to say that? Did he really say that?” He is not denying God said it; he’s mocking it. He’s trying to get Adam and Eve to laugh at it. He’s trying to change their attitudes toward it. Therefore, the fall of the human race starts not with an action, or even with a thought, but with an attitude of heart.

We’re going to learn two things from this. The first thing (though this doesn’t always happen, I think this happens a lot) is, more often than not, we lose God not through argument, but through atmosphere. For example, here’s a little speech in a novel. It’s about two people who went to college and lost their Christian faith, and then one person gets it back later.

The person speaking got the faith back and is talking to the other person about how they “lost” their faith in college. He says, “Let’s be frank. We found ourselves in contact with a certain current of ideas and plunged into it because it seemed modern and successful. At college we started automatically writing the kinds of essays that got good marks and saying the kinds of things that won applause.

We were afraid of the label ‘fundamentalism,’ afraid of a breach with the spirit of the age, afraid of ridicule. Having allowed ourselves to drift, accepting every half-conscious solicitation from our desires, we reached a point where we no longer believed the faith, in the same way a drunken man reaches a point in which he believes another glass will do him no harm.”

I don’t want anybody to think I’m saying that’s how people lose the faith in college. Very often people lose their faith through argument, but not usually. They usually lose it through sneers. Everybody is sneering. Everybody is snarky. Everybody is saying, “You really believe that?” or “He really believes that?” “Does she really believe that?” You just want to go into your shell. You want to go along. You very often lose God not through argument, but through atmosphere.

Over the years, I have to say, for every one argument I’ve gotten against Christian belief I get 99 sneers. When somebody says, “Do you really believe that?” a proper measured response would be, “Well, that’s an assertion trying to create an atmosphere; it’s not really an argument. So could you please tell me why you think what I believe is untenable?” Just file that. So first of all, I think we learn here we tend to lose God as much, if not more, from atmosphere than argument.

Secondly, humor. The fall of the human race happened through an attitude of the heart that was expressed through a particular kind of humor. Here’s what I’d like us to think about, at least briefly. There’s a kind of humor that is actually an expression of humility. It persuades, it’s humble, and it says we’re all alike. And there’s a kind of humor that is an exercise of the will for power. It’s serpentine. It’s a way of putting somebody else down so it puts you up.

There’s a kind of humor that brings us all down and deflates and gets us to talk, and there’s a kind of humor that puts one group or one person up and smashes everybody to the ground. It’s serpentine. Do you know the difference? One brought about the fall of the human race and will bring about your fall, and one actually can be healing.

W.H. Auden wrote some wonderful essays and did some wonderful lectures on Shakespeare, doing literary criticism of Shakespeare. In a couple of his essays, he says he believed Shakespeare, whether he was personally a Christian or not, had a Christian view of human nature and the world, and therefore, Shakespearean comedy was different than Greek classical comedy.

Auden says in Greek classical comedy, the comedy ends with the audience laughing and the characters on stage in tears, but in Shakespeare comedies, like Much Ado About Nothing, it always ends with everybody laughing. The people out there are laughing and the people up here are laughing. Why? He says the Greek classical idea was what is funny is “Look at those fools up there. They’re not sophisticated like us.” Therefore, the audience is led by the comedy to laugh at the people up there because they lack the sophistication of the audience.

But, he says in one of his essays, there’s a different kind of humor Shakespeare had. He says comedies like Much Ado About Nothing are based on the belief that all men are sinners, and therefore, no one, whatever his rank or talents, should claim immunity from the comic exposure. Then Auden goes on and talks about the fact the Christian gospel turns the Greek idea of excellence and sophistication on its head.

In Christianity the ultimate excellence is to know you need the comic exposure to see your own pretensions and pride exposed and to seek forgiveness. He says, “Therefore, in Shakespeare the characters are exposed and forgiven, and when the curtain falls, the audience and the characters are all laughing together.”

David Denby, a movie critic for the New Yorker, wrote a book that’s coming out this week called Snark. In it he’s talking about how there’s a kind of humor that puts everybody down and says everybody is full of it and everybody is out for themselves. New York magazine this week wrote a snarky review of the book. It says, “When you have a society filled with BS, you just have to get up and say it’s filled with BS, and I’m going to get up and say it’s filled with BS.”

Auden would say that’s classical. That’s Greek comedy. What you’re really saying is, “Everybody but me is filled with BS. Everybody but me is out for themselves.” There is a kind of humility that says we human beings need to be laughed at. Look at our pretensions. And there is a kind of cynicism that is corrosive, that laughs at any truth claims, any claims that this is right and this is wrong, and is, therefore, basically serpentine, putting yourself in the judgment seat.

What will happen is that kind of cynical, corrosive, serpentine humor that says “Everybody is filled with BS but me, everybody is on the take, everybody is out for themselves but me,” leaves you in the end with no meaning in life. That can’t give you meaning in life. It leaves you in the end without friends. It’s serpentine. The Serpent laughs at you. If you laugh like the Serpent, the Serpent in the end will laugh like you.

Secondly, the fall of the human race proceeds with a lie. The next thing you see is after the attitude of the heart comes a lie for the mind. We see it here in verse 4. God has said, “Don’t eat of this tree,” and the Serpent comes back in verse 4 and says, “You will not surely die, for God knows that when you eat of it your eyes will be opened.”

Here’s what he’s saying. “God, if you obey him, will keep you down. God knows if you do this and this you’ll broaden your horizons, but he doesn’t want you to.” What Satan is trying to get into the heart of the human race is “If you obey God, you’ll miss out. If you obey God, you won’t be happy. If you obey the will of God, it’ll cut you off from other options. It will keep you from being all you want to be. You will not thrive and flourish.”

What’s so extremely interesting to see here is that Satan knows what is really crucial to destroy. Notice Satan does not go after the existence of God. He doesn’t say, “The only way I’m going to destroy the human race is to get everybody to disbelieve in God.” Heck no. He knows the whole human race can believe in God. Practically the whole human race does believe in God, and it’s a mess. That’s not the issue.

He also doesn’t actually go after the law or the will or the holiness of God. He doesn’t say, “Oh, God doesn’t care what you do.” He doesn’t say, “God doesn’t say you can’t eat of that tree.” He doesn’t deny the existence of God. He doesn’t deny the law of God, the will of God, the holiness of God. He denies the goodness of God. He denies the goodness and the love and the grace and the good will of God behind all of those decrees.

He says, “If you obey God, you can’t trust his good will. You can’t trust him. You’re going to have to take your life into your own hands.” That lie went in, and that lie is in my heart and that lie is in your heart. Do you know what it’s doing? It’s doing a lot. Why is it we say, “I know the Bible says I shouldn’t sleep with this person I’m not married to, but it would be great”? “I know the Bible says I shouldn’t spend all this money on myself; I should give it away, but it would be great to spend it all on myself.” “I know I’m not supposed to hold a grudge against this person and try to seek revenge, but boy, it feels good to seek revenge.” You’re tempted.

Do you know why you’re tempted? There would be no temptation unless, underneath, you already believed you can’t trust God. Your heart is saying, “If you obey, you won’t be happy.” The fact that Satan has destroyed our trust in the love of God is beneath everything else. Remember, in the fall we did our series on the Prodigal Son in Luke 15.

There were two different guys, weren’t there? There was the elder brother. He was very religious. He was very moral. He lived a very good life. He followed all of the rules. Why? So that forced God and everybody else to respect and reward him. Then there was the younger brother. He went off, and he had sex with prostitutes, and he lived it up with all of his material possessions. They look very, very different, but look at the bottom of each one.

Why is the moralist, the moralist? Why does he say, “I’m going to earn my salvation”? Because he doesn’t trust in the grace of God. Why does the younger brother go off and say, “I’m going to live any way I want; I’m going to do what I want to do”? Because he doesn’t trust the grace of God. He doesn’t believe if he obeys God he’ll be happy. They don’t believe in the love of God. They don’t believe in the good will of God. It’s at the root of everything. We’ll talk about this more next week.

Philip Roth has a novel called The Human Stain. It’s a metaphor for evil. At one point, one of the characters in the book talks about it. The human stain is the evil of the heart that makes everybody want to put everyone else down. It’s there before. It’s underneath all our wrongdoing. “I want to put other people down, and I have to prove myself.” Do you know where that comes from?

Erick Erickson in his book Childhood and Society says if a child, in the very earliest years, learns not to trust the dominant personality of the parents because they’ve been abused or because they’ve been neglected or abandoned … If a child in the very beginning of their life cannot trust the dominant personality in their life, then they have a fundamental inability to attach or trust ever again, and it’s a taproot for all other kinds of pathologies.

Now listen. I’m not a psychologist. I have no idea whether Erick Erickson is right about childhood pathologies or not. I do know it’s really weird that Genesis says that is exactly what happened in the beginning of the human race. When we were in our infancy, we believed the Serpent that we can’t trust God, that we can’t trust his love.

There are people right now working themselves to death in their jobs because they’re trying to prove to themselves and everybody else that they’re valuable because they don’t trust the love of God, and there are people putting everybody else down and exploiting and lying to everyone. The human stain. Why? They don’t trust God. If you don’t trust God, you don’t trust anybody. We’ve been ruined by the lie.

So first there was a sneer for the heart. Then secondly there was a lie for the mind. Finally, that leads to an act of the will. But it’s a tree sin. Take a look down here at verse 6: “When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.”

What was the great sin? What was this great horrible action? What is it that ruined the human race? They ate of the tree. What is this thing? What was wrong with that? What in the world could be wrong with a tree? By the way, a lot of people say, “I don’t get it. We have Ten Commandments. Sometimes to not kill somebody is actually rather hard to obey. Sometimes not to steal is hard to obey. But not to eat of a tree?

You can see why stealing could be bad, and you can see why killing can be bad, you can see why adultery can be bad, but not eating from a tree. What was the big deal about the tree? What was so bad about that? What was the logic behind the prohibition? God says, ‘You can do anything. It’s paradise. But you can’t eat from that tree.’ What was so bad about that?” Here’s what’s so bad about that.

What if God had actually given Adam and Eve an explanation? You can see Adam and Eve walking up to the tree and saying, “What’s so bad about eating from this tree?” and God saying, “Well, if you eat from the tree, there will be infinite suffering and misery and death for the rest of human history.” They would have gone, “Never mind. There’s a whole other … I mean, the rest of the world. There are all of these other trees.”

You know what? The reason God didn’t give them the explanation is crucial to why the decree was so important and what it was all about. If he had given them the explanation and they had said, “Oh, I’m not going to eat from the tree …” Why? Because cost-benefit analysis. “It’s not worth it.” That’s not really obedience, is it? That’s cost-benefit analysis. That’s self-interest. You’re still in the driver’s seat.

No, no. Here’s what’s going on. God was saying to Adam and Eve, “My children, I am God, and your life is a gift to you, and this world is a gift to you. I want you to live as if I’m God and you are living by my power. I want you to live as if this world is a gift and, therefore, not your possession to do with any way you want. I want you to see your lives are a gift from me and, therefore, not yours and something you can do with any way you want.

Therefore, don’t eat from that tree. This is your chance. You can either choose to treat me as God and to treat your life and the world as if it belongs to me and, therefore, you have to use it as I direct, or you can put yourself in the place of God. You can act as if your life is yours and that you generated it. You can act as if this entire world is yours and you can use it any way you want. You can treat me as God, or you can put yourself in the place of God.”

The Serpent knows that, because the Serpent says, “Take of the tree, and you will be like God.” That’s what Adam and Eve do. What’s so important for us to see is you need to look beyond all of the rules. You have to look through the rules. “Don’t lie. Don’t cheat. Don’t commit adultery. Don’t do fornication. Don’t spend all your money on yourself. Don’t be selfish.” All of the things the Bible says. There are the rules.

Behind the rules is, “Don’t put yourself in the place of God. Obey the rules because you’re not God.” God says, “Obey my rules not because of cost-benefit analysis, not because you see why, but because I’m God.” Do you realize that virtually everything that’s wrong with us in this world is you and I putting ourselves in the place of God? This is the problem.

On the one end, it’s not that hard to see that killing, murder, that kind of thing (which is awful, of course, and happens all the time all over the place in the world every day), is certainly putting yourself in the place of God, but have you ever thought about your anxiety? Some of us are eaten up with anxiety. Some of us are going to the doctor because of the way in which it’s corroding our bodies. We’re so anxious. Why? I’ll speak for myself. You’ve heard me say this before.

I get anxious because I have an idea of how my life has to go, how the church has to go, how things have to go in history, and I’m afraid God, who’s in charge of history, isn’t going to get it right. He’s not going to do it the way it needs to be. I know better. What am I doing? Why am I eaten up with anxiety? I’m in the place of God. See this is the sin behind these other sins. This is the thing that’s staining us.

Because of the mistrust, we put ourselves in the place of God. “I can’t trust God, so I have to do it myself.” How do I deal with worry? I deal with worry by saying, “I don’t know; God knows.” I pull myself a little bit out of the place of God, and I start to feel better, and by tomorrow I’ll be back. See, from anxiety on the one hand to murder on the other hand to grudges …

If you won’t forgive somebody, it’s because you’re putting yourself in the place of God. You think you know what they deserve. How do you know? You think you have the right to see them until they get what they deserve. You don’t have the right. You’re putting yourself in the place of God. All of our problems are coming because we’ve done what the Serpent asked us to do.

Do you know what this means? Let’s get down to nitty-gritty. One thing New Yorkers hate doing … They don’t mind obeying the will of God. They see what the Bible says. They don’t mind obeying the will of God as long as it makes sense to them, but if they feel like, “This is not very progressive,” or “This doesn’t meet my needs …” Do you know who William Borden is? You probably don’t.

William Borden grew up in Chicago in the late nineteenth century and went off to Yale in the 1890s, I believe. Yes, he was one of those Bordens. He was extremely wealthy. The Borden’s dairy. He was part of that family, and he was the heir of a great wealth. When he was at Yale, he sensed God’s call to the mission field, and he decided he was going to go to North China and work amongst Mongols and Chinese people.

It was very, very dangerous at the time, and when he announced to his family he was going to go into missionary work, this was appalling to everybody. A man of his stature, of his wealth, of his station in society didn’t do that. He got opposition from his family. He got opposition from his class of people. But he was absolutely resolute. When he graduated from Yale, he gave his entire inheritance (which at that time was $1 million, which was a heck of a lot of money) to mission agencies. He gave it away.

Now in relative poverty, he moved to Cairo to learn Arabic. Just out of college, with his whole life ahead of him, bright … Within a few weeks he had contracted spinal meningitis, and within a few weeks after that he was dead. Scratched on an ordinary piece of paper, which he wrote in his diary as he lay dying, found in his bedroom after he died, were these three phrases: “No reserve, no retreat, no regrets.”

Why wouldn’t he have written in his diary, “God, what are you doing? All my obedience, all my commitment, all my promise, all of my money, all of this preparation. Why would I die now? What possible good …? What are you doing?” Oh no. “No reserve, no retreat, no regrets.” Why? Because he didn’t obey the will of God for reputation. He didn’t obey the will of God for results. He didn’t obey the will of God for impact. He obeyed the will of God just for God’s sake. Not because it made sense, not because he understood it, just because it was God, because God is God and he wasn’t.

Don’t you see that is the ultimate deconstruction of the human will to power that’s ruining the world? If you say, “I’m going to be religious,” or “I’m going to believe in God and I’m going to obey,” but it’s calculated, it’s part of a career move, it’s part of a way of helping you get the inner strength so you can get out and do all of the things … There has to be at some point, “I’m doing this because God says so, because he’s God and I’m not. Period.”

That’s the ultimate deconstruction of the human will for power, which the Serpent got into our systems and poisoned us with. Even though I’m not saying William Borden overcame sin in his human nature, in that one act, where he was faithful to the end, he completely overturned the will of the Serpent. He disbelieved the lie that you can’t trust God. He refused the action of putting himself in the place of God.

By the way, we happen to know he ended up inspiring thousands and thousands of other missionaries over the next generation to go into missions. But he didn’t know that, and you don’t have to know that. See this is the stain. This is the thing that has come into our lives. In the next couple of weeks we’re going to see how this plays out, but we want to end with this. What does God do? Here’s the end.

At the very end, in verses 8–9, you see the rest of the history of the human race in a nutshell. Do you know that? The rest of the entire history of the world in a nutshell. “Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. But the LORD God called to the man, ‘Where are you?’ ”

Please notice two things. The first thing is we are now hiders. If you take that idea and go back over your entire life and think about it, if you rethink your life in terms of that, you’ll see a lot. It’ll be an illuminating exercise. Because we don’t trust God, we now hide from ourselves. We cannot bear to know who we really are. We can’t have a realistic honest appraisal of ourselves. That’s what therapy is all about. If it wasn’t for verse 8, you wouldn’t have a job, therapists.

We hide from ourselves, we hide from each other (spin, dishonesty), but most of all, we hide from God, because in the presence of God we see what we don’t want. We’re hiding. We’re running from the truth, from God, from each other, from our very selves. We’ll look at more of that in the next couple of weeks.

The other thing that is so remarkable is that while we hide, according to these texts, God seeks. It’s our nature to hide; it’s God’s nature to seek. God comes back saying, “Where are you?” Now does he really need information? Does he really not know what happened? Of course not. If he knows what happened, what is he doing?

He’s engaging. In love he’s coming after them. In love he’s counseling them. He’s trying to get them to answer. We learn two things. The first thing we learn is we hide; God seeks. If we ever find God it’s because God found us. There’s that little hymn that goes like this:

‘Tis not that I did choose thee,

For Lord, that could not be;

This heart would still refuse thee,

Hadst thou not chosen me.

My heart owns none before thee,

For thy rich grace I thirst;

This knowing, if I love thee,

Thou must have loved me first.

Anybody who ever finds faith with God feels like that. “You must have come after me; I never would have come after you.” That’s just a fact. The Bible from the very beginning to the end teaches that. More importantly, God going out in love finds its ultimate expression in Jesus Christ. It’s in Jesus Christ all of the things the Serpent gave us are dealt with. Jesus comes back and smashes the Serpent’s head, because he deals with the tree, he deals with the lie, and he even deals with the joke.

First of all, how does Jesus Christ deal with the tree? In the garden of Gethsemane, he’s struggling. There’s a garden. See centuries after Adam and Eve are struggling in the garden over a command about a tree, Jesus is in a garden, and he’s struggling over a command about a tree. It’s called the cross. He knows he has to go to the cross and die for our sins and pay the penalty we owe, and he’s struggling.

Think about this. Adam and Eve were in a bright sunny garden, and God said, “Obey me about the tree, and you will live,” and they didn’t. Jesus Christ was in a dark garden, and God said, “Obey me about the tree, and you’ll be crushed,” and he did, for us. Here’s what he did. He climbed the tree of death and turned that tree of death, the cross, into a tree of life for you and me. There’s the reversal of the tree sin.

What’s the tree sin? Us putting ourselves where only God deserves to be, putting ourselves in the place of God. The tree salvation is God putting himself where we deserve to be, on the cross. See the original tree sin was us putting ourselves where only God deserved to be, taking prerogatives only God deserves to have, putting ourselves in the place of God, but the tree salvation, which is a salvation of Jesus Christ, his death on the cross, is God coming down and putting himself where we deserve to be and taking it for us.

That not only deals with the tree, but that deals with the lie. The lie is, “You can’t trust God,” and all the poison in your life is because you don’t believe God loves you. You don’t believe in the grace of God. What’s going to overcome that? “Well I just believe in a god of love.” That will never overcome it. That’s too weak. It’s weak tea. It won’t work. This is the only thing that will overcome it.

You have to see Jesus Christ climbing a tree of death and turning that tree of death for him into a tree of life for you and me. That will finally begin to take the toxins out of your soul, and you’ll finally start to actually believe God loves you. This is the only thing that will take that out. It’s the only crowbar strong enough to wedge out of your heart the belief that “Basically I’m on my own.”

Lastly, Jesus even deals with the joke. He turns the sneer into something else. Dr. David Martyn Lloyd-Jones used to say the way in which he could tell the difference between a person who was a Pharisee, who believed they were saved by their good works, because they lived a good life, and a Christian who understood the gospel of grace, was to ask them, “Are you a Christian?”

If you ask a pharisaical, moralistic person, “Are you a Christian?” the person gets very … “What do you mean? Of course. Why would you even ask? How dare you ask?” But if you ask anybody who understands the gospel of grace, “Are you a Christian?” they laugh. They say, “Yes, what a joke. Me, a Christian. But it’s true.”

If you’re not a joke to yourself that you’re a Christian, that God is in the middle of your life, that God is using you … If that doesn’t make you laugh, you don’t understand the gospel. It’s a whole different kind of laughter than the laughter of the Serpent. Jesus Christ has dealt with the tree, he has dealt with the lie, and he has even dealt with the sneer and turned it to laughter. Let’s pray.

Our Father, we have a lot to plow through this next month as we try to understand how we got to be the way we are and as we begin to try to understand the various aspects of that and to know how to try to overcome it using the grace and the gospel of Jesus Christ. So we pray you’d be with us, and we pray you will remind us of what a great joke it is that we belong to you because of your grace. Help us to smile. Help us to laugh at that. Help us to rejoice for the rest of our lives that your Son did what he did. We pray this in Jesus’ name, amen.

ABOUT THE PREACHER

In 1989 Dr. Timothy J. Keller, his wife and three young sons moved to New York City to begin Redeemer Presbyterian Church. In 20 years it has grown to meeting for five services at three sites with a weekly attendance of over 5,000. Redeemer is notable not only for winning skeptical New Yorkers to faith, but also for partnering with other churches to do both mercy ministry and church planting.  Redeemer City to City is working to help establish hundreds of new multi-ethnic congregations throughout the city and other global cities in the next decades.

Dr. Tim Keller is the author of several phenomenal Christo-centric books including:

Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (co-authored with Greg Forster and Collin Hanson (February or March, 2014).

Romans 1-7 For You (God’s Word For You Series). The Good Book Company (2014).

Encounters with Jesus:Unexpected Answers to Life’s Biggest Questions. New York, Dutton (November 2013).

Walking with God through Pain and Suffering. New York, Dutton (October 2013).

Judges For You (God’s Word For You Series). The Good Book Company (August 6, 2013).

Galatians For You (God’s Word For You Series). The Good Book Company (February 11, 2013).

Every Good Endeavor: Connecting Your Work to God’s Plan for the World. New York, Penguin Publishing, November, 2012.

Center Church: Doing Balanced, Gospel-Centered Ministry in Your City. Grand Rapids: Zondervan, September, 2012.

The Freedom of Self Forgetfulness. New York: 10 Publishing, April 2012.

Generous Justice: How God’s Grace Makes Us Just. New York: Riverhead Trade, August, 2012.

The Gospel As Center: Renewing Our Faith and Reforming Our Ministry Practices (editor and contributor). Wheaton: Crossway, 2012.

The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God. New York, Dutton, 2011.

King’s Cross: The Story of the World in the Life of Jesus (Retitled: Jesus the KIng: Understanding the Life and Death of the Son of God). New York, Dutton, 2011.

Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, Zondervan, 2010.

The Reason For God: Belief in an Age of Skepticism. New York, Dutton, 2009.

Counterfeit Gods: The Empty Priorities of Money, Sex, and Power, and the Only Hope That Matters. New York, Riverhead Trade, 2009.

Heralds of the King: Christ Centered Sermons in the Tradition of Edmund P. Clowney (contributor). Wheaton: Crossway Books, 2009.

The Prodigal God. New York, Dutton, 2008.

Worship By The Book (contributor). Grand Rapids: Zondervan, 2002.

Ministries of Mercy: The Call of the Jericho Road. Phillipsburg: P&R Publishing, 1997.

 
 

Establishing a Gospel Coach and Disciple Relationship

INTAKE FORM FOR GOSPEL COACHING WITH A DISCIPLE

Gospel Coach

This form is helpful in establishing a gospel coach and disciple relationship. It facilitates the coach’s getting to know the disciple and establishes a starting point for the journey toward Jesus and his calling in the disciple’s life. Feel free to revise this form to include only questions that will be beneficial for your particular gospel coaching relationship. This list is quite comprehensive and is meant to be selectively utilized.

PERSONAL LIFE

KNOW

(1) Tell me about your family [spouse, children’s names and ages, etc.].

(2) When is your birthday? Anniversary?

(3) What makes you excited or feel really alive?

(4) What are some skills and talents that God has blessed you with?

(5) What have been lifelong desires and dreams for you? What is going on with these dreams and desires now?

(6) What are you hoping for in the next six months?

(7) How has God saved you personally? How is he saving you daily?

(8) How would you describe a “perfect day”?

(9) How would you describe a “terrible day”?

(10) How is ministry impacting your family?

(11) How is your family impacting your ministry?

(12) How is your ministry impacting your faith?

(13) How is your faith impacting your ministry?

 (14) How is your personality affecting others?

(15) How are others affecting your personality?

(16) How is your integrity impacting others? What people are you influencing both positively and negatively?

(17) How is your character influencing your culture?

(18) How is your character influencing your church community?

(19) How are you developing character in your leaders?

(20) How is your physical health? What does your exercise look like weekly? What do you do for recreation? What does your eating look like daily? What does your sleep and rest look like? Do you have any health issues that affect your life and ministry? How are you dealing with these?

(21) How is your emotional health? How is ministry affecting your emotions? How are your emotions affecting your ministry? What tone are you setting in your home through your emotions? What tone are you setting in your ministry through your emotions?

FEED

(1) What area of your character in your personal life are you most convicted about by the Holy Spirit? What do you envision this developed area to look like? How would you describe this area now? What things could you do to develop or grow in this area? What commitment do you have to grow in this area? What has made it difficult for you to see growth or change in this area?

(2) What is currently confusing you about the gospel on a heart level?

(3) What books are you currently reading? What are you learning?

(4) How can I encourage, help, and support you?

(5) How are you making space to be refreshed in God’s salvation in a personal, practical way?

LEAD

(1) What is holding you back from personal growth in Jesus?

(2) What are you holding on to that is keeping you from being more like Christ?

(3) What current personal failures are most frustrating to you?

(4) What has God accomplished in your character in the last year?

(5) How has God shown faithfulness to you in the last year?

(6) How are you and God doing?

(7) Where do you think God wants you to go in your personal growth in the next six months? Why?

PROTECT

(1) Who do you need to help you?

(2) To whom will you be accountable?

(3) How can I help you?

(4) Where do we really need God to show up?

(5) Where is your heart hard?

(6) What lies do you believe?

(7) What doubts have crept in?

(8) In what ways have you invited unbelief and deception in your personal life? How can I help close those doors?

(9) How will we pray?

MINISTRY CALL

KNOW

(1) How would you describe your personal call?

(2) What people and circumstances are associated with your call to ministry

(3) How and when has your call to ministry been affirmed in your life?

(4) How have others affirmed your call to ministry?

(5) What opportunities do you have to fulfill this calling?

FEED

(1) What leadership gifts or abilities do you need to develop to fulfill your calling or current assignment?

(2) How would you describe your current abilities in this area?

(3) What options do you have to develop your leadership?

(4) What will you do to develop your leadership?

LEAD

(1) When has your call to leadership been challenged?

(2) Under what circumstances have you doubted your call?

(3) Is there anything in this current experience that is causing you to question your call?

(4) What activities or events do you use to anchor, form up, or strengthen your call?

(5) How should your call be focused or clarified?

(6) What does your call’s success look like?

PROTECT

(1) Who have been mentors in your life?

(2) What mentors and coaches do you need now to fulfill your call?

(3) Who else do you need to help you?

(4) What do you need most from God right now?

SPIRITUAL LIFE

KNOW

(1) What are some of the major milestones in your theological development?

(2) What are you reading in Scripture right now? What are you learning about God?

(3) How do you practice abiding in Jesus?

(4) What increases your affections toward God and others?

(5) What deadens your affections toward God and others?

(6) What is causing your anxiety or fear right now?

FEED

(1) What are some areas with which you wrestle theologically?

(2) What information are you missing?

(3) How hungry are you to know God?

(4) How dependent do you feel on Jesus in your life?

LEAD

(1) What discrepancies may be emerging between what your mind knows and what your heart believes in Scripture?

(2) How is the Holy Spirit leading you to grow in your understanding of Jesus?

(3) What does your prayer life look like?

(4) Who are the people in your life you are praying for?

(5) What are you praying for?

(6) What are your prayers revealing about your faith?

(7) Who is effectively bringing you clarity about who Jesus is and about the truth of Scripture? How are you prioritizing these people in your life?

PROTECT

(1) What are you feeding yourself with to feel satisfied outside of Christ?

(2) What current obstacles hinder your spiritual growth?

(3) Who is pulling you away from your relationship with God? How?

(4) Who is planting doubt and discouragement in your heart about Jesus?

(5) What anti-Christian spiritual teaching are you tempted to believe? Why?

(6) What are you allowing to take priority over your relationship with Jesus? Why?

(7) What obedience has Jesus called you to that you have been ignoring or trying to escape?

MISSIONAL LIFE

KNOW

(1) What opportunities for mission are present in your life?

(2) Who are the lost people God has brought into your life? What does your relationship with these people look like?

(3) What percentage of your time is spent with people who do not know Jesus?

(4) What are your spiritual gitfs?

(5) Describe your current ministry and missional responsibilities? Do these match your calling? Are any of these activities being performed under compulsion?

(6) To what degree do you and your church understand the prevailing culture in your city?

(7) How do you and your church engage the culture?

(8) How do you and your church serve the culture?

(9) How and where do you and your church attract the culture?

(10) How and where do you and your church initiate relationships in the culture?

(11) How is your church perceived by the culture?

(12) How do you and your church receive the culture?

(13) How do your leaders impact the culture?

FEED

(1) Where is ignorance in your mission or ministry killing you?

(2) Are you experiencing any physical or emotional burnout? How easily discouraged are you in your mission? How is your patience quotient? Are you easily angered in your ministry? Are yu disconnecting completely from your mission for Sabbath? How?

(3) Which Christian missiologists have influenced and shaped your mission through their writing or preaching?

(4) How would you like to see your church connect with culture?

(5) What can you personally do to connect with culture?

(6) What is working now in connecting with culture?

(7) What other possibilities do you see for you or your fellowship to connect with culture?

LEAD

(1) What does success in your mission look like?

(2) How will you know when you are accomplishing what God has called you to?

(3) How close are you to that success now?

(4) What roadblocks are you experiencing in accomplishing your mission?

(5) Is the direction you are headed the direction to which you have been called?

(6) Where and how have you and your church been effective in reaching into your culture?

(7) Which of your leaders most impact the culture?

(8) Who are the persons of peace with whom you are connecting?

(9) Where has there been a significant network of evangelistic relationships?

(10) What is stopping you or your church from engaging or impacting culture?

(11) What are one or two things could you and your church do to understand, engage, or receive your culture?

PROTECT

(1) What is draining your energy and sapping life from you in your mission?

(2) Who is attacking your mission — intentionally or unintentionally?

(3) What voices of discouragement are you listening to?

(4) What personal sins are hindering your mission and calling?

(5) Where are you allowing cowardice to hinder your mission and leadership?

(6) Where are you charging ahead of the Holy Spirit in your own strength?

(7) Who has sinned against you, and how is it affecting the mission?

(8) Who have you sinned against, and how have you dealt with it?

(9) What keeps rising up to distract you and your people from the mission?

(10) What risks are you willing to take to demonstrate dependence on God?

(11) What can help you understand your culture?

(12) Where do you most need God’s help?

(13) How are you praying for needs in the culture?

*SOURCE: Adapted from Appendix 2 in Gospel Coach: Shepherding Leaders to Glorify God by Scott Thomas and Tom Wood. Wheaton: Crossway Books, 2013.

Tim Keller Sermon: The First Wedding Day – Genesis 2:18-25

Series The Bible: The Whole Story Part 1 – Creation and Fall

Tim Keller teaching at RPC image

Preached in Manahattan, New York, January 4, 2009

Genesis 2:18–25

18 The Lord God said, “It is not good for the man to be alone. I will make a helper suitable for him.” 19 Now the Lord God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name.

20 So the man gave names to all the livestock, the birds of the air and all the beasts of the field. But for Adam no suitable helper was found. 21 So the Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and closed up the place with flesh. 22 Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man.

23 The man said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man.” 24 For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. 25 The man and his wife were both naked, and they felt no shame. – This is the Word of the Lord

We’re looking over a period of weeks and months at the central story line of the Bible. We’re trying to trace out the big picture of what the whole Bible is about. We’re starting in Genesis. We come to this very famous passage, the first wedding. Indeed, you can’t understand the story line of the Bible unless you understand something about marriage, because the Bible begins with this marriage, and at the end, in Revelation, it ends with a marriage, the wedding supper of the Lamb.

In some ways, you can understand what the whole Bible is about and what the gospel is about in terms of marriage too. We’re going to see that tonight. Now let’s start this way. There’s so much in this passage. It’s very famous. Almost everybody has heard of it or heard it or parts of it. Let’s be practical tonight. Let’s ask the text a question. I look out there and I know a number of you are not married but you are open to it. A number of you are married.

What do we need to be successful in marriage seeking and in marriage executing? What do we need to be successful in seeking out marriage and/or actually being well-married? How can we seek or be married well? We need three things, I think, according to the text. There are actually more than that, but it’s all we have time for tonight. There are three things the text tells us you really need if you’re going to be married well: attentiveness to idolatry, patience for a very long journey, and supernatural humility.

1. Attentiveness to idolatry

This is a wedding. You know how the father brings the bride down the aisle to the groom? In this case, the father is God. God is doing the honors, and he’s bringing the wife to the husband. When Adam sees Eve, he literally explodes into art. This is the first piece of art in the history of the world, according to the Bible. The reason it’s printed out on the page the way it is is because this is Hebrew poetry using parallelism, assonance, word play, and a chiastic structure. It’s a song. He’s exploding into poetry and song, and he’s saying two things.

First of all, the first Hebrew word in the poem is at last. I know it comes out in the English here as “This is now,” but that word now, which can be translated at last or finally, means Adam is saying, “This is what I’ve been looking for all my life.” Some of you might say, “Well it hasn’t been a very long life, has it?” All right, all right, but the point is he’s saying, “At last,” meaning, “This is the thing I’ve been looking for. This is what I’ve been looking for all my life.”

Well what is it? “Bone of my bones and flesh of my flesh.” That’s weird. What is that? It’s a poetic way of saying, “As I see you, I now know who I am. I have found myself in you. I’m not just coming to another; I’m coming to someone who is helping me see who I am. At last, finally, by discovering you I have found out who I am.” That’s what he’s saying. That is powerful. Let’s just spend a moment noticing that here we are in paradise, where Adam has a perfect relationship with God, yet he’s responding to romance and marriage like this.

What that means is that John Newton, whom you probably know as a hymn writer (he wrote “Amazing Grace”), but who was actually a great pastor in eighteenth-century Britain, was right when he said (which he regularly did to newlyweds), “You may think your biggest problem, spiritually speaking, is the prospect of a bad marriage.” He says, “Every bit as big a spiritual danger is the prospect of a good marriage.”

In one of his letters he wrote to this young couple who had just been married. I’ll read it to you, but it’s eighteenth-century English. He uses jargon. I’ll have to explain it. To paraphrase, he says, “Permit me to say to both of you with regard to marriage, ‘Beware of idolatry.’ I have smarted for it. I have found my choicest mercies have been the principal occasions of drawing out the evils of my heart and causing me to walk heavily and in darkness, because the old leaven, a tendency toward the covenant of works, still cleaves to me.”

What? Here’s what he’s saying. What is “covenant of works”? It’s an old theological term for a system in which you earn your salvation through perfect performance. In other words, “The reason I go to heaven and get blessed is that I’m living this good life. I’m doing everything perfectly, and therefore I get blessed.” That’s called the covenant of works.

What is he saying? He says his biggest problem, practically, in his life has been idolatry with regard to his wife and his marriage, which helps him slip back into a covenant of works. He says there is (or can be) something so powerful about marriage, so fulfilling about marriage, that unless you deliberately stop it, this is what’s going to happen. You will look to your spouse to give you the things only God can really give you.

You will look to your spouse’s love, your spouse’s respect, your spouse’s affirmation, to give you meaning in life, and to give you a foundation for your own sense of value, all of the things you should only be getting from God. In other words, you will be looking to your spouse to save you. It’ll slip you back into the covenant of works. Oh, you won’t say that. You won’t say that to yourself, and you won’t say that to other people, but you’ll be doing it.

In fact, you’ll be doing it unless you know you’re doing it and stop it, because marriage is this powerful a thing. It’s this attractive a thing. It’s this great a thing. “O Lord,” says John Newton, “save us from the wonderfulness of marriage.” If you do it (and we will do it, to some degree) … In fact, as I’ll show you in a minute, the idolatry happens even if your marriage is bad. No human relationship can bear the weight of those kinds of expectations.

You will crush your marriage with those expectations. Nobody can bear the weight of the expectations and the hopes of ultimate joy. The criticism of your spouse will crush you. The problems of your spouse will crush you. They will devastate you much more than they should, because you’re looking to your spouse and to marriage to save you, to make everything right in your life. Now there are a whole lot of ways this plays out. Let me just give you a couple.

When you’re married, the way it plays out is you just feel that your spouse isn’t perfect. “My marriage isn’t perfect, and I don’t like it.” You cannot live with imperfection. You can’t ever settle for anything other than this incredible picture you have in your mind of absolute blissful love. You have to have it, because you’re looking to it to give you what only God can give you. So when you’re not able to actually handle mediocrity in marriage, and you get all bent out of shape about the imperfections of your spouse and your marriage and refuse to be content with the good things you have, it’s idolatry.

How do unmarried people do it? There are a lot of ways. One of the ways unmarried people make an idol out of marriage and think it’s going to save them and fix them is by being incredibly picky as they evaluate spousal prospects. You say, “Oh, I want a marriage, and it’s going to be like this, and it’s going to be like this. This person has to be so this and this.” You’re looking for virtually perfect spousal prospects, but there aren’t any out there. And you’re not perfect spousal prospects. Hypocrite! You want something you’re not, and that’s idolatry.

Or maybe the most frequent form of idolatry I know is a single person who wants to be married and who so pines after being married that they cannot enjoy their present condition. What are we going to do? This is just plain common sense. There’s a tendency for us to say, “So are you trying to say I shouldn’t love my spouse too much, or hope to love my spouse too much?”

C.S. Lewis says it is probably impossible to love any human being too much. You may love him too much in proportion to your love for God, but it is the smallness of your love for God, not the greatness of your love for the person, that constitutes the inordinacy. Do you know what that means? Marriage will strangle us unless we have a really great, true, existential love relationship with God.

You must not try to demote your love for your spouse or the person you think you’re going to marry. You can’t at all. You have to promote your love for God. Otherwise, it’ll strangle you. Don’t you see that? So married people, you have to do that, or you are not going to be able to settle for the imperfections of your marriage and of your spouse, and single people, you have to remember Christianity is the only major religion that was started by a single person. Do you know that?

Traditional societies believe you’re nobody unless you’re somebody’s spouse, but our faith was started by a single man. Another one of the great founders of Christianity, Saint Paul, has an interesting place in 2 Corinthians where he says, “You want to be married? Great. You’re not married? Great.” That was unique in antiquity, because in ancient times and in traditional cultures, you’re nobody unless you’re married.

But Paul says the relationship every single Christian has with God through Christ is so intimate and so great, and the relationship Christian brothers and sisters have inside the family of God is so great, no one who’s single should be seen as being a second-class person. You are fully human as a single person. After all, the person who saved us was single. I mean, all of this works against idolatry. Use it. But that’s only the first thing we need.

2. Patience for the long journey

A very long journey. Verse 18: “The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’ ” This little word, “a helper suitable …” Let’s look at this, and let me show you why I’m saying this is telling us marriage is a long journey.

The Hebrew word used here that’s translated to the word helper is regularly used in the Bible in Hebrew to refer to military reinforcements. So here’s an overwhelmed little army. You’re outnumbered five to one, and you’re about to be destroyed, and in come reinforcements. That’s help: military reinforcements. In fact, several times God uses that term for himself and says, “You were about to be wiped out, O Israelite army, but I came in and smote everybody with blindness, or I knocked them out, and I saved you. You would have been destroyed without my help.”

Help is a military word, help is a strong word, help is a divine word, and God has the audacity to use it to refer to Eve. What the woman brings into the man’s life is a strength, but here’s a certain kind of strength. Do you see that word suitable? Some translations try to translate it “I will make a helper fit for him.” “I will make a helper meet for him.” That’s the old King James, a helpmeet. “I will make a helper that is suitable for him.”

There are actually two Hebrew words there the word suitable is trying to translate. The Hebrew word literally says, “I will make a helper like opposite him.” Like opposite? Wait a minute. Make up your mind here. Is it like or is it opposite? You can’t be like and opposite. Oh yes, it can, if it’s a complement. See, two pieces of a puzzle fit together not if they’re identical. If they’re identical, they don’t fit. Right? On the other hand, they can’t just be different in general. They have to be rightly different. They have to be like opposite. They have to be perfectly complementary.

Now here’s what we’re being told. God is sending into Adam’s life (and therefore, God is sending into Eve’s life by definition) somebody with enormous power but power that is very different. Like opposite. This help does what? The poem tells you what’s happening. Into your life in marriage comes a person of a different gender, a person with mysteriously profound differences that are really almost impossible to define.

As soon as you start to try to define the difference between male and female, it never quite fits. Yet there it is, and it’s irreducible, and it’s inexorable. In marriage, into your life comes a person with a very radically different view of you, of the world, a person of different gender, of equal power, equal resources, but incredibly different, and you’re thrown into an incredibly tight, close relationship.

Do you know how close? One flesh. “A man shall leave his father and mother and cleave to his wife. The two shall become one flesh.” That word flesh is not what you think. It’s not talking about the bodies. When God says, “I will pour out my Spirit on all flesh,” he’s not saying, “I will pour out my Spirit on all bodies.” He’s saying, “I will pour out my Spirit on all persons.”

What it is saying is marriage puts you into the same space. You literally occupy the same space. You hold things in common. You’re raising your family together. Two people, very different, like you, not you, opposite you, put together in the same tight location. What’s going to happen? Constantly butting heads. It has to be. This is a military word. Let me put it like this. I’ve used this illustration before, but I hope this’ll be even more illuminating under these circumstances.

My wife and I have had 34 years of marriage. Neither my wife nor I are particularly gender-stereotyped. I’m not a particularly masculine-type guy. My wife is not a particularly feminine kind of girl. Yet you get into marriage, and you find you see the world differently, and you see each other differently. She sees things in me I would never see, but she sees because she’s a different gender and she’s in close, and I see things in her, and I see things in the world.

After 34 years of conflict, of arguing, of head-butting (it’s military, you know), now every single day when I get out into the world and things happen to me, I have a split second to react. What am I going to say? What am I going to do? What am I going to think? For years, even halfway through my marriage, I only thought like a man, but now, after years and years of head-butting, here’s what happens.

Something happens, and for a split second, I not only know what I would do, what I would think, how I would respond, but I know how Kathy would think, and I know what Kathy would do. For a split second, because it’s so instilled in me, I actually have a choice. Which of these approaches would probably work better? You see, my wisdom portfolio has been permanently diversified. I’m a different person, and yet I’m me. I haven’t become more feminine. In fact, probably in many ways I’ve become more masculine as time has gone on.

What’s going on? She came into my life, and now I know who I am. I’ve become who I’m supposed to be only through the head-butting, only through having a person who’s like me, not me, opposite to me, in close. Now here’s what worries me a great deal about marriage in our culture. We are consumers. We are trained to be consumers. Consumers do a cost-benefit analysis, and you do it in your head automatically. You don’t even realize how much you’ve been trained to do it.

You want a product that satisfies. You don’t want a product that fights back. You want a product that does exactly what you want, customized. You don’t want someone who’s like you, not you, opposite you. I’m afraid we get into our marriages and we say, “This isn’t right. This is supposed to be blissful. This is supposed to be beautiful. It’s supposed to be wonderful. Why are we always having these confrontations?” Because marriage is meant to, or you’ll never become the person God wants you to be. You’ll never finally get there.

It’s not just Eve who’s brought into Adam’s life with her gender resources to help him be who he’s supposed to be. Go to Ephesians 5. Do you realize it’s the same thing as Genesis 2, reversed? “Husbands, love your wives as Christ loved the church. Give yourself for her. Help her become who she ought to be. Make her a radiant person. Find ways of helping her overcome her flaws.” It’s the same thing. He’s using his gender-differentiated resources to bring her to who she should be, but it’s a long journey. Will you have the patience to stick with it?

This is the reason one of my favorite quotes that I always read every time I can when I’m preaching on marriage … Stanley Hauerwas says there’s an assumption out there in the culture that there’s someone just right for us to marry, and if we look closely enough we will find that right person. That’s the consumer mindset.

“This overlooks a crucial fact about marriage. It fails to appreciate the fact that when you get married, you always marry the wrong person. We never know who we marry; we just think we do. Even if we first marry the right person, just give it a while, and he or she will change. For marriage, being the enormous thing it is, means we are not the same person after we’ve entered it.”

Do you get that? You know, you’re looking. “Oh, I want to marry the right person.” So you’re trying to evaluate who that person is, but how do you know who that person is going to be when you get in there? Once you get in there, marriage is so incredibly powerful it’s going to change the person. You always marry the wrong person, as it were. You always marry somebody who’s going to be butting heads with you.

Where will you get the patience to stick with it and to understand what the confrontation is there for? Marriage is not designed to bring you so much into confrontation with your spouse; it’s actually designed to bring you into confrontation with yourself, to show you your sins, to show you what’s wrong with you, to show you ways to change that otherwise you never would find.

Remember how Ulysses during his odyssey at one point had to navigate his boat right through the center between the Scylla and the Charybdis? The Scylla is idolatry, because that’s romantic naïveté, this incredibly beautiful high view of marriage that is so unrealistic, and the Charybdis is the disillusionment of actually finding out what marriage is like and being afraid of it and being cynical about it because it’s always so much work. How are we going to get what we need to have a vaccine against the idolatry but, at the same time, a patience so that marriage will pay off in the end?

3. A kind of humility only the gospel can give you

It’s indicated here at the beginning where it says, “The LORD God said, ‘It is not good for the man to be alone.’ ” Most commentators will tell you that is a very surprising statement. It’s first of all surprising because it’s a departure. Up to now, everything God has been saying is, “It is good.” It keeps saying, “He saw this, and it was good. He made this, and it was good.” This is the first thing to which he says, “Not good.” Everything else was a benediction, a good word. This is the first malediction, a bad word. This is bad. So that’s surprising.

What’s really surprising about it is it’s inexplicable. How could you be unhappy in paradise? Why would Adam be lonely? Why would he be unhappy in paradise? There’s only one possible answer, really. God deliberately made him to need someone besides God. Oh, don’t get me wrong. We all need God. He made us to need him, and that’s the foundation of a relationship, but think about this. Several theologians have put it like this.

This is the most humble act you could imagine. This is the most un-self-centered act you could imagine. God made human beings to need not just him, but other human beings, other relationships, other selves, other hearts. How humble of God, how un-self-centered of God, how other-oriented of God, how sacrificial, in a way, of God. It’s nothing compared to what we see later. Here’s what we see later. When in the Bible God says repeatedly in Isaiah, Jeremiah, and Hosea, “I am the bridegroom, and you, my people, are the bride,” do you know what that’s teaching? It’s teaching two things.

First of all, it’s teaching you need to have God in your life, not just as someone you believe in, not just as someone you try to obey; you need God in your life as your spouse. He’s the ultimate helpmeet you need. He’s like you but not you. He’s like you because you’re in his image. That means you’re personal and relational. He’s personal and relational. But he’s not like you because he’s holy. There is no other helpmeet you need in your life like God.

You’ll never become the person you’re supposed to be unless he comes into your life, not just as a kind of abstract principle of love or somebody you kind of obey in a general way. He has to be in your life as your lover. He has to be in your life intimately. There has to be interaction. There has to be prayer. There has to be listening to his Word. All that has to be there. Why? You need him. That’s the main help you need. He has to be in your life. He’s like you and not you. You’ll never become the person you ought to be unless that’s the case. So we need to have that relationship. He is the ultimate spousal relationship we need.

The second thing this teaches when he says, “I am the bridegroom and you are the bride,” is he has given us his heart. A groom does not ask a woman to marry him unless he has lost his heart, as it were. His heart is bound up with her. This is God’s way of saying, “I have given you my heart, and how you act and how you live and how you treat me now hurts me.”

Think about this. The Bible says when you say, “Oh, I believe in God,” but you really live for your career, or you really live for this or you live for that, that’s called spiritual adultery. You’ve given the deepest passions and love of your heart to someone besides God. The Bible says God has a sense of betrayal and grief far greater (because he’s perfect and holy and his love is perfect) than you would feel if your human spouse was unfaithful to you.

By the way, there are people in this room that has happened to, and you know how bad it is. Therefore, you know how incredible it is for God to say, “What you have felt is nothing like the grief I feel when I look at every one of you every day.” This means we are the spouses from hell, and God is in the longest-lived, worst marriage in the history of the world. Now you can understand the whole history of the Bible.

Why did God come to earth in the form of Jesus Christ? John 1, says he came to his own, but his own received him not. He was trying to get us back. He was trying to get his wayward bride back. But we didn’t just spurn him; we nailed him to the cross. Some of you may be in bad marriages and you think, “Oh, my spouse is crucifying me,” but in God’s case it really happened.

When he was on the cross looking down, realizing what it would take for him to stay and love us to the end, guess what? He stayed. Here’s the ultimate spousal love. Here’s the man, here’s the spouse, who has no illusions. He doesn’t expect us to be perfect. He knows we’re not perfect. He’s loving us not because we’re lovely and not because we’re going to give him so much affirmation. He loves us to make us lovely. He loves us for our sakes, not for his sake, so he’s the perfect spouse, and he’s the perfect helpmeet.

He has come into our lives, and he has gone to the cross, and he has died on the cross for our sins. When he did that … Martin Luther says, “Now you understand the gospel.” Martin Luther has a great little essay he wrote called “The Freedom of a Christian.” In it he tries to give the essence of what it means that you’re saved by faith, not by works. He says there’s no better way than understanding what Jesus Christ did when he died on the cross for our sins and says, “Now believe in me.”

Listen to this paraphrase from “The Freedom of a Christian.” This is incredible. “The third incomparable grace of faith is this: it unites us to Christ as a wife and a husband are made one flesh. When two people are married, it follows that all they have becomes theirs in common, good things as well as evil things, so that whatsoever Christ possesses, that now belongs to you, and whatever belongs to you, that Christ claims as his.

Oh, if we compare these possessions we shall see how infinite is our gain. For Christ is full of grace, life, and salvation, and we are full of sin, death, and condemnation. But let faith step in, and then sin, death, and hell belong to Christ, and grace, life, and salvation come to us. For if he is a husband, he must needs take to himself that which is his wife’s and, at the same time, impart to his wife that which is his.

Therefore, we the believing, by the wedding ring of faith, become free from all sin, fearless of death, safe from hell, and endowed with this eternal righteousness, life, and salvation of our husband Jesus Christ. Oh, who can value highly enough these royal nuptials? Who can comprehend the riches of the glory of his grace? Do you not see the importance of faith, which is a wedding ring, and that it alone can fulfill the law and justify without works?”

If you know our spouse, Jesus Christ, died for us, that he had the patience to stick with us to the end, that he didn’t come and love us because we were lovely but to make us lovely, that’s everything you need for two reasons. First of all, there’s the patience you need for the journey. The main thing you need to really stick with a marriage is you need to over and over and over again look at your spouse and say, “You wronged me, but I wronged my great spouse, Jesus Christ, and he kept covering me and forgiving me, so I’m loved enough by him that I can offer the same thing to you.” That’s the only way you’ll have the patience for the journey.

Here’s the other thing. It’s the vaccine against idolatry. If you look at your spouse and say, “He or she isn’t very incredible, is he or she?” and if you look at your own life as an unmarried person and say, “Why can’t I be married?” now look at this spouse. This spouse, Jesus Christ, is the only spouse who’s really going to save you. He’s the only one who can really fulfill you. The great wedding day on which we fall into his arms is the only wedding day that will really make everything right in our lives, and it awaits you if you put on the wedding ring of faith.

So don’t get too upset about the flaws in your current life. Single people, here’s one last thing to say. You say, “How am I ever going to become myself and figure out who I am if I don’t get married?” Think about this. When you get married, it pulls you away from all of the brothers and sisters out there in the church. I mean, there are a lot of men and women out there who can be your friends, people of a different gender as well.

When you get married, it gets you into a deep relationship with one person of the other gender, and it pulls you away from all kinds of other relationships with men and women. Therefore, there are a lot of ways in which God can get you help through the body of Christ that you can’t get once you’re married. It’s up to God to know what you need to grow in grace and what you need to grow into the person he wants you to be. Only he knows whether you should be married. Only he knows whether you should not be married. So let him rule your life.

The Bible begins with a wedding, and this wedding’s original purpose was to fill the world with children of God, and it failed. Why? Because the husband in that marriage failed to step in and help his wife when she needed him. But at the end of time there will be another wedding, the marriage supper of the Lamb, and its purpose is to fill the world with children of God, and it will succeed where the first marriage failed. Do you know why? Because the first husband failed, but the second husband will not. The true Adam, Jesus Christ, will never let his wife down. He hasn’t. He won’t. Let us love him for that. Let’s pray.

Our Father, we thank you for giving us insights into the gospel through the metaphor of marriage. We thank you that now, as we partake of the bread and the cup, we actually have a foretaste of that wedding feast. We just need to come closer to you and have a closer walk of love with our true spouse, Jesus Christ, so we can be, in all of our relationships, who we need to be. We ask that you would meet with us now. We pray in Jesus’ name, amen.

ABOUT THE PREACHER

In 1989 Dr. Timothy J. Keller, his wife and three young sons moved to New York City to begin Redeemer Presbyterian Church. In 20 years it has grown to meeting for five services at three sites with a weekly attendance of over 5,000. Redeemer is notable not only for winning skeptical New Yorkers to faith, but also for partnering with other churches to do both mercy ministry and church planting.  Redeemer City to City is working to help establish hundreds of new multi-ethnic congregations throughout the city and other global cities in the next decades.

Dr. Tim Keller is the author of several phenomenal Christo-centric books including:

Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (co-authored with Greg Forster and Collin Hanson (February or March, 2014).

Romans 1-7 For You (God’s Word For You Series). The Good Book Company (2014).

Encounters with Jesus:Unexpected Answers to Life’s Biggest Questions. New York, Dutton (November 2013).

Walking with God through Pain and Suffering. New York, Dutton (October 2013).

Judges For You (God’s Word For You Series). The Good Book Company (August 6, 2013).

Galatians For You (God’s Word For You Series). The Good Book Company (February 11, 2013).

Every Good Endeavor: Connecting Your Work to God’s Plan for the World. New York, Penguin Publishing, November, 2012.

Center Church: Doing Balanced, Gospel-Centered Ministry in Your City. Grand Rapids: Zondervan, September, 2012.

The Freedom of Self Forgetfulness. New York: 10 Publishing, April 2012.

Generous Justice: How God’s Grace Makes Us Just. New York: Riverhead Trade, August, 2012.

The Gospel As Center: Renewing Our Faith and Reforming Our Ministry Practices (editor and contributor). Wheaton: Crossway, 2012.

The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God. New York, Dutton, 2011.

King’s Cross: The Story of the World in the Life of Jesus (Retitled: Jesus the KIng: Understanding the Life and Death of the Son of God). New York, Dutton, 2011.

Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, Zondervan, 2010.

The Reason For God: Belief in an Age of Skepticism. New York, Dutton, 2009.

Counterfeit Gods: The Empty Priorities of Money, Sex, and Power, and the Only Hope That Matters. New York, Riverhead Trade, 2009.

Heralds of the King: Christ Centered Sermons in the Tradition of Edmund P. Clowney (contributor). Wheaton: Crossway Books, 2009.

The Prodigal God. New York, Dutton, 2008.

Worship By The Book (contributor). Grand Rapids: Zondervan, 2002.

Ministries of Mercy: The Call of the Jericho Road. Phillipsburg: P&R Publishing, 1997.

 
 

SUNDAY OT SERMON: James Boice “The First Five Days of Creation” – Genesis 1:3-23

SERIES: GENESIS – PART 10

Genesis 1-11 vol 1 Boice

And God said, “Let there be light,” and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.

And God said, “Let there be an expanse between the waters to separate water from water.” So God made the expanse and separated the water under the expanse from the water above it. And it was so. God called the expanse “sky.” And there was evening, and there was morning—the second day.

And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.

Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. And there was evening, and there was morning—the third day.

And God said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, and let them be lights in the expanse of the sky to give light on the earth.” And it was so. God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. God set them in the expanse of the sky to give light on the earth, to govern the day and the night, and to separate light from darkness. And God saw that it was good. And there was evening, and there was morning—the fourth day.

And God said, “Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky.” So God created the great creatures of the sea and every living and moving thing with which the water teems, according to their kinds, and every winged bird according to its kind. And God saw that it was good. God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” And there was evening, and there was morning—the fifth day. – Genesis 1:3-23

Creation is one form of God’s self-revelation and therefore a means by which we may come to know him. But, as Calvin points out in the introduction to his commentary on Genesis, our eyes are not “sufficiently clear-sighted to discern what the fabric of heaven and earth represents,” and therefore we need the Scriptures to view creation rightly. “If the mute instruction of the heaven and the earth were sufficient, the teaching of Moses would have been superfluous” John Calvin, Commentaries on the First Book of Moses Called Genesis, trans. John King. Grand Rapids: Eerdmans,, 1948, 62).

Having looked at the creation account through the various modern systems of interpretation, we therefore now turn to the account for the emphasis God himself puts on his creative activity.

There are three main teachings. First, God himself—the true, sovereign, wise, and personal God—stands behind creation. Second, the work of this true, sovereign, wise, and personal God was an orderly work. Third, the creation was and is good, because it is the work of the God who is not only true, sovereign, wise, and personal but also morally perfect. Each of these points has implications for the way we are to relate both to God and his creation.

In the Beginning

The most obvious point is that God stands at the beginning of all things and is the One through whom all came into existence. We have noticed this in studying the first sentence of the chapter. When the Bible begins by stating “In the beginning God created the heavens and the earth,” it is evident that we are directed first and primarily to the God who stands behind everything.

We also have this emphasis in the account of the first five days. Grammatically speaking, there is only one subject in all these verses: God himself. Everything else is object. Objects are acted upon. Light, air, water, dry land, vegetation, sun, moon, stars, fish, birds, land animals—all are objects in a creative process where God alone is subject. In these verses we are told that God “saw” (vv. 4, 10, 12, 18, 21, 25), “separated” (vv. 4, 7), “called” (vv. 5, 8, 10), “made” (vv. 7, 16, 25), “set” (v. 17), “created” (vv. 21, 27), and explained to the man and woman what he had done (vv. 28–30). Moreover, before that, God spoke (vv. 3, 6, 9, 14, 20), as a result of which everything else unfolded.

We should note a number of things. First, in the Hebrew of this chapter the name for God is Elohim. This is a plural word. It is used as if it were singular—that is, with singular verbs and (usually) with singular pronouns referring back to it—to indicate that there is but one God only. But the fact that it is plural also suggests that there are plural dimensions to God’s being. We must acknowledge that this in itself does not teach the doctrine of the Trinity. There is such a thing as a plural of greatness in the Hebrew language. Nevertheless, on the basis of the later revelation, particularly in the New Testament, we are right in seeing a preparation for that fuller revelation here. In John 1 we have a reference to the start of Genesis that goes: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (vv. 1–2). The Word is Jesus, as verse 14 shows. So John is saying that Jesus was with the Father and was acting with him in the original work of creation. In verse 3 John says specifically, “Through him all things were made; without him nothing was made that has been made” (John 1:3).

In Genesis 1:26 we find God saying, “Let us make man in our image, in our likeness”—one of the places where a singular pronoun does not occur. In Genesis 3:22 we find, “The man has now become like one of us, knowing good and evil.”

This is all very significant, because, when we recognize that the members of the Trinity are here at the beginning of creation, having existed before anything else, then the elements that we associate with the Trinity—love, personality, and communication—are seen to be eternal and to have eternal value. This is the biblical answer to man’s fear of being lost in an impersonal and loveless universe.

The second thing we note about these first biblical statements concerning God is that God brought the universe into existence by speaking (“And God said”). This shows the importance of verbal or propositional revelation. There has been a tendency in some contemporary theological circles to deny the importance of words on the basis that what is really important are acts, particularly the acts of God in history. This has implications for one’s assessment of the Bible, for in such a scheme the very words of the Bible lose importance and the Bible becomes only a more or less accurate pointer to what God has done historically. It has implications for the Christian life, because the emphasis falls on what God is doing rather than on what God has commanded. It even has implications for an understanding of history, for God is seen to be present wherever things are happening regardless of whether this accords with his written record of his nature and ways.

The creation account is a warning against this unbiblical and ultimately destructive approach. It is true that there can be a type of preoccupation with words that keeps one from actually coming to grips with the God who spoke them. But this is a far less common error in our day than cutting one’s self free from the written revelation. Which came first, the word or the deed? Many today say, “Deed.” But this is a distortion, as Genesis shows. God’s acts are of great importance. The creation account is full of them. But it is wrong to say that the deed comes first. Rather, the word comes first, followed by the deed, followed by a further revelation in words to interpret the deed spiritually. This means that a hearty emphasis on the Word of God is both biblical and mandatory, if one is to appreciate the acts of God prophesied, recorded, and interpreted in the Scriptures.

The third thing about this emphasis on God’s being behind creation is that when we are pleased with creation, as we should be, our praise should be directed to God, who made all things, and not to creation itself. This is the first great dividing point between the religion of the Bible and most pagan religions. Pagans worship the object, sometimes the “spirit” or “god” perceived to be in or identical with the object. But the Christian looks beyond the object to the God who made it and praises him. This gives him an understanding of the object that the pagan, for all his devotion to things, does not have. The Christian understands why the object is there, why it has the form it has, and (to some extent) what his responsibility toward it is. He is delivered from fear or excessive veneration of the object, on the one hand, and an unmerited scorn or disregard of it, on the other.

Can we not say also that God is to be praised as Creator even before he is praised as Redeemer? We see this in an interesting sequence of those hymns of praise recorded in the fourth and fifth chapters of Revelation. The fifth chapter contains three hymns of praise to Christ for his work of redemption. But there is also the great hymn of chapter 4:

You are worthy, our Lord and God,

to receive glory and honor and power,

for you created all things,

and by your will they were created

and have their being.

verse 11

In this hymn God is praised as Creator. It is significant that even before that, in verse 8, he is praised simply for being:

Holy, holy, holy

is the Lord God Almighty,

who was, and is, and is to come.

As Francis Schaeffer says, “Our praise to God is not first of all in the area of soteriology. If we are being fully scriptural, we do not praise him first because he saved us, but because he is there and has always been there. And we praise him because he willed all other things, including man, into existence” Schaeffer, Genesis in Space and Time, 27).

When Schaeffer says that “God willed all things, including man, into existence,” he introduces the fourth thing that should be especially noted about God’s being behind all creation: We are part of that creation, have been made by God, and therefore owe him our total and unfeigned obedience and devotion. As Calvin says, “After the world had been created, man was placed in it as in a theatre, that he, beholding above him and beneath the wonderful works of God, might reverently adore their Author.” Moreover, “all things were ordained for the use of man, that he, being under deeper obligation, might devote and dedicate himself entirely to obedience towards God” (Calvin, Genesis, 64-65) We have not done this, of course. We have rebelled against God and are therefore in need of a redeemer. But having been redeemed and having been given a new nature according to which we have now become “new creatures” in Christ, we are enabled to worship and serve God properly.

An Orderly Unfolding

God’s standing behind all things is not the only point of the creation account. These verses also teach that creation was according to an orderly unfolding of the mind and purposes of God. That is, it was a step-by-step progression marked by a sequence of six significant days.

We have already seen that the length of time covered by these days may be an open question. Creationists insist that the days cover a literal twenty-four hours, but this is not necessarily the case. Sometimes the word “day” is used with broader meaning, even by Moses. It can mean a period of indefinite duration. The evidence of geology suggests to most people that the periods corresponding to the days of Genesis were long. However, questions like these, while interesting and necessary, obscure the equally valid and even more valuable point that creation, however long it took, was a deliberate and orderly unfolding of God’s purposes. God is a God of order, not chaos. He is a God of purpose, not chance. It follows that we should also be creatures of order and purpose. Instead of attempting to tear down, as Satan does, we should attempt to build up according to the pattern God gives in Scripture.

A Moral Pronouncement

There is a third point to the Genesis account of creation: God’s moral pronouncement on what he has done. It appears in the repeated phrase “and God saw that it was good” (vv. 10, 12, 18, 21, 25; cf. vv. 3, 31). This pronouncement is not made because we can point to an object and say pragmatically, “That thing is useful to me and is therefore good to me.” God’s pronouncement on the goodness of creation came even before we were made. The pronouncement is made because the object is good in itself. As Schaeffer says, this means that a tree is not good only because we can cut it down and make a house of it or because we can burn it in order to get heat. It is good because God made it and has pronounced it good. It is good because, like everything else in creation, it conforms to God’s nature.

Schaeffer writes of this divine benediction: “This is not a relative judgment, but a judgment of the holy God who has a character and whose character is the law of the universe. His conclusion: Every step and every sphere of creation, and the whole thing put together—man himself and his total environment, the heavens and the earth—conforms to myself” (Schaeffer, Genesis in Space and Time, 55).

It is not only in its pristine state, that is, before the fall of man, that the earth and its contents are pronounced good. The initial blessing of God recorded in Genesis 1 is repeated later even after the fall. For example, it is repeated in God’s covenant with the human race given at the time of Noah. In that unilateral covenant God says, “I now establish my covenant with you and with your descendants after you and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. … I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth” (Gen. 9:9–10, 13). Here God’s concern is expressed, not just for Noah and those of his family who were delivered with him, but for the birds and the cattle and even the earth itself. Similarly, in Romans 8 there is an expression of the value of creation in that God included it in his promise of that future deliverance for which it as well as the race of men and women wait: “The creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God” (v. 21).

The value of creation, declared good by God, brings us to a natural conclusion: If God finds the universe good in its parts and as a whole, then we must find it good also. This does not mean that we will refuse to see that nature has been marred by sin. Indeed, the verses from Genesis 9 and Romans 8 are inexplicable apart from the realization that nature has suffered in some way as a result of man’s fall. It is marred by thorns, weeds, disease. But even in its marred state it has value, just as fallen man also has value.

First, we should be thankful for the world God has made and praise him for it. In some expressions of Christian thought only the soul has value. But this is not right, nor is it truly Christian. Actually, the elevation of the value of the soul and the debasement of the body and other material things is a Greek and therefore pagan idea based on a false understanding of creation. If God had made the soul (or spirit) alone and if the material world had come from some lesser or even evil source, this would be right. But the Christian view is that God has made all that is and that it therefore has value and should be valued by us because of this origin.

Second, we should delight in creation. This is closely related to being thankful but is a step beyond it. It is a step that many Christians have never taken. Frequently Christians look on nature only as one of the classic proofs of God’s existence. But instead of this, the Christian should really enjoy what he sees. He should appreciate its beauty. He should exult in creation even more than the non-Christian, because in the Christian’s case there is a corresponding knowledge of the God who stands behind it.

Third, we should demonstrate a responsibility toward nature, meaning that we should not destroy it simply for the sake of destroying it but rather should seek to elevate it to its fullest potential. There is a parallel here between the responsibility of men and women toward the creation and the responsibility of a husband toward his wife in marriage. In each case the responsibility is based on a God-given dominion (though the two are not identical). Of marriage it is said, “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Eph. 5:25–27). In the same way, men and women together should seek to sanctify and cleanse the earth in order that it might be more as God created it, in anticipation of its ultimate redemption. This does not mean that the universe cannot be used by man in a proper way. A tree can still be cut down to make wood for a home. But it will not be cut down simply for the pleasure of cutting it down or because it is the easiest way to increase the value of the ground. In such areas there must be a careful thinking through of the value and purpose of the object, and there must be a Christian rather than a purely utilitarian approach to it.

Finally, after he has contemplated nature and has come to value it, the Christian should turn once again to the God who made it and sustains it moment by moment and should learn to trust him. God cares for nature, in spite of its abuse through man’s sin. But if he cares for nature, then he also obviously cares for us and may be trusted to do so. This argument occurs in the midst of Christ’s Sermon on the Mount in which he draws our attention to God’s care of the birds (animal life) and lilies (plant life) and then asks, “Are you not much more valuable than they? … If … God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith?” (Matt. 6:26, 30) (Parts of this sermon are drawn from Boice, The Soveriegn God, 205-15).

About the Preacher

Boice JM in pulpit

James Montgomery Boice, Th.D., (July 7, 1938 – June 15, 2000) was a Reformed theologian, Bible teacher, and pastor of Tenth Presbyterian Church in Philadelphia from 1968 until his death. He is heard on The Bible Study Hour radio broadcast and was a well-known author and speaker in evangelical and Reformed circles. He also served as Chairman of the International Council on Biblical Inerrancy for over ten years and was a founding member of the Alliance of Confessing Evangelicals. James Boice was one of my favorite Bible teachers. Thankfully – many of his books and expositions of Scripture are still in print and more are becoming available. The sermon above was adapted from Chapter 10 in Genesis 1-11: An Expositional Commentary. vol. 1: Creation and Fall. Grand Rapids: Baker, 2006.

Under Dr. Boice’s leadership, Tenth Presbyterian Church became a model for ministry in America’s northeastern inner cities. When he assumed the pastorate of Tenth Church there were 350 people in regular attendance. At his death the church had grown to a regular Sunday attendance in three services of more than 1,200 persons, a total membership of 1,150 persons. Under his leadership, the church established a pre-school for children ages 3-5 (now defunct), a high school known as City Center Academy, a full range of adult fellowship groups and classes, and specialized outreach ministries to international students, women with crisis pregnancies, homosexual and HIV-positive clients, and the homeless. Many of these ministries are now free-standing from the church.

Dr. Boice gave leadership to groups beyond his own organization. For ten years he served as Chairman of the International Council on Biblical Inerrancy, from its founding in 1977 until the completion of its work in 1988. ICBI produced three classic, creedal documents: “The Chicago Statement on Biblical Inerrancy,” “The Chicago Statement on Biblical Hermeneutics” and “The Chicago Statement on the Application of the Bible to Contemporary Issues.” The organization published many books, held regional “Authority of Scripture” seminars across the country, and sponsored the large lay “Congress on the Bible I,” which met in Washington, D.C., in September 1987. He also served on the Board of Bible Study Fellowship.

He founded the Alliance of Confessing Evangelicals (Alliance) in 1994, initially a group of pastors and theologians who were focused on bringing the 20th and now 21st century church to a new reformation. In 1996 this group met and wrote the Cambridge Declaration. Following the Cambridge meetings, the Alliance assumed leadership of the programs and publications formerly under Evangelical Ministries, Inc. (Dr. Boice) and Christians United for Reformation (Horton) in late 1996.

Dr. Boice was a prodigious world traveler. He journeyed to more than thirty countries in most of the world’s continents, and he taught the Bible in such countries as England, France, Canada, Japan, Australia, Guatemala, Korea and Saudi Arabia. He lived in Switzerland for three years while pursuing his doctoral studies.

Dr. Boice held degrees from Harvard University (A.B.), Princeton Theological Seminary (B.D.), the University of Basel, Switzerland (D. Theol.) and the Theological Seminary of the Reformed Episcopal Church (D.D., honorary).

A prolific author, Dr. Boice had contributed nearly forty books on a wide variety of Bible related themes. Most are in the form of expositional commentaries, growing out of his preaching: Psalms (1 volume), Romans (4 volumes), Genesis (3 volumes), Daniel, The Minor Prophets (2 volumes), The Sermon on the Mount, John (5 volumes, reissued in one), Ephesians, Phillippians and The Epistles of John. Many more popular volumes: Hearing God When You Hurt, Mind Renewal in a Mindless Christian Life, Standing on the Rock, The Parables of Jesus, The Christ of Christmas, The Christ of the Open Tomb and Christ’s Call to Discipleship. He also authored Foundations of the Christian Faith a 740-page book of theology for laypersons. Many of these books have been translated into other languages, such as: French, Spanish, German, Japanese, Chinese and Korean.

He was married to Linda Ann Boice (born McNamara), who continues to teach at the high school they co-founded.

Source: Taken directly from the Aliance of Confessing Evangelicals’ Website

James Montgomery Boice’s Books:

1970 Witness and Revelation in the Gospel of John (Zondervan)
1971 Philippians: An Expositional Commentary (Zondervan)
1972 The Sermon on the Mount (Zondervan)
1973 How to Live the Christian Life (Moody; originally, How to Live It Up,
Zondervan)
1974 Ordinary Men Called by God (Victor; originally, How God Can Use
Nobodies)
1974 The Last and Future World (Zondervan)
1975-79 The Gospel of John: An Expositional Commentary (5 volumes,
Zondervan; issued in one volume, 1985; 5 volumes, Baker 1999)
1976 “Galatians” in the Expositor’s Bible Commentary (Zondervan)
1977 Can You Run Away from God? (Victor)
1977 Does Inerrancy Matter? (Tyndale)
1977 Our Sovereign God, editor (Baker)
1978 The Foundation of Biblical Authority, editor (Zondervan)
1979 The Epistles of John: An Expositional Commentary (Zondervan)
1979 Making God’s Word Plain, editor (Tenth Presbyterian Church)
1980 Our Savior God: Studies on Man, Christ and the Atonement, editor (Baker)
1982-87 Genesis: An Expositional Commentary (3 volumes, Zondervan)
1983 The Parables of Jesus (Moody)
1983 The Christ of Christmas (Moody)
1983-86 The Minor Prophets: An Expositional Commentary (2 volumes,
Zondervan)
1984 Standing on the Rock (Tyndale). Reissued 1994 (Baker)
1985 The Christ of the Open Tomb (Moody)
1986 Foundations of the Christian Faith (4 volumes in one, InterVarsity
Press; original volumes issued, 1978-81)
1986 Christ’s Call to Discipleship (Moody)
1988 Transforming Our World: A Call to Action, editor (Multnomah)
1988, 98 Ephesians: An Expositional Commentary (Baker)
1989 Daniel: An Expositional Commentary (Zondervan)
1989 Joshua: We Will Serve the Lord (Revell)
1990 Nehemiah: Learning to Lead (Revell)
1992-94 Romans (4 volumes, Baker)
1992 The King Has Come (Christian Focus Publications)
1993 Amazing Grace (Tyndale)
1993 Mind Renewal in a Mindless Age (Baker)
1994-98 Psalms (3 volumes, Baker)
1994 Sure I Believe, So What! (Christian Focus Publications)
1995 Hearing God When You Hurt (Baker)
1996 Two Cities, Two Loves (InterVarsity)
1996 Here We Stand: A Call from Confessing Evangelicals, editor with
Benjamin E. Sasse (Baker)
1997 Living By the Book (Baker)
1997 Acts: An Expositional Commentary (Baker)
1999 The Heart of the Cross, with Philip Graham Ryken (Crossway)
1999 What Makes a Church Evangelical?
2000 Hymns for a Modern Reformation, with Paul S. Jones
2001 Matthew: An Expositional Commentary (2 volumes, Baker)
2001 Whatever Happened to the Gospel of Grace? (Crossway)
2002 The Doctrines of Grace, with Philip Graham Ryken (Crossway)
2002 Jesus on Trial, with Philip Graham Ryken (Crossway)

Chapters

1985 “The Future of Reformed Theology” in David F. Wells, editor,
Reformed Theology in America: A History of Its Modern Development
(Eerdmans)
1986 “The Preacher and Scholarship” in Samuel T. Logan, editor, The
Preacher and Preaching: Reviving the Art in the Twentieth Century
(Presbyterian and Reformed)
1992 “A Better Way: The Power of Word and Spirit” in Michael Scott
Horton, editor, Power Religion: The Selling Out of the Evangelical Church?
(Moody)
1994 “The Sovereignty of God” in John D. Carson and David W. Hall,
editors, To Glorify and Enjoy God: A Commemoration of the 350th
Anniversary of the Westminster Assembly (Banner of Truth Trust)

SOURCE: from the Tenth Presbyterian Church, Philadelphia, website

Tim Keller on “THE WOUNDED SPIRIT” – Proverbs Series

SERIES: Proverbs: True Wisdom for Living

Tim Keller teaching at RPC image

Preached in Manhattan, N.Y. on December 5, 2004

Book of Proverbs

Proverbs 12:

25 An anxious heart weighs a man down, but a kind word cheers him up.

Proverbs 13:

12 Hope deferred makes the heart sick, but a longing fulfilled is a tree of life.

Proverbs 14:

10 Each heart knows its own bitterness, and no one else can share its joy.

13 Even in laughter the heart is sad, and the end of joy is grief.

30 A tranquil mind gives life to the flesh, but passion makes the bones rot.

Proverbs 15:

4 The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit.

13 A happy heart makes the face cheerful, but heartache crushes the spirit. 14 The discerning heart seeks knowledge, but the mouth of a fool feeds on folly.

Proverbs 16:

2 All a man’s ways seem innocent to him, but motives are weighed by the Lord.

Proverbs 18:

14 A man’s spirit sustains him in sickness, but a crushed spirit who can bear?

Proverbs 28:

1 The wicked man flees though no one pursues, but the righteous are as bold as a lion.

We’re looking at the book of Proverbs every week, and we continue to do that. We’re looking at the subject of wisdom. We’ve said wisdom is competence with regard to the complex realities of life. It means being not less than moral and good, but more. For example, if you want to help a poor family out of poverty, that’s wonderful. That’s right. That’s good. It’s moral.

If you’re a simpleminded conservative and you think poverty is completely the result of lack of personal responsibility or if you’re a simpleminded liberal and you think poverty is completely the result of unjust social structures … In other words, if you’re reductionistic, if you’re simplistic, if you’re not savvy about the complex realities of poverty, though you mean well and you’re being moral and right and good, you can ruin that poor family’s life.

Tonight what we want to do is talk about wisdom with regard to the complex realities of the inner being, the inner life, or what we would today call the psychological life, which is, as we’re going to see in a moment, a modern category that’s actually itself too reductionistic. Nevertheless, what are we talking about?

We all at certain times just have a lot of trouble understanding and dealing with the very deep, conflicting, confusing, powerful, sometimes warring dynamic impulses and feelings that just roll through our hearts, roll through ourselves. Sometimes we don’t feel we have any power over it. We feel helpless, and we don’t know how we got to feeling like that. We know there’s something deeply wrong with it. We don’t know what to do about it.

Tonight maybe we’ll get some wisdom because we’re taking a look at what the book of Proverbs says about this subject, and I’d like to look at the passage under four headings. Let’s see what we learn from these collected proverbs. You’re not going to be wise unless you understand the priority of the inner life, the complexity of the inner life, the solitude of the inner life, and the healing of the inner life.

1. The priority of the inner life

Take a look at the second from the last proverb in the list, and we’ll learn something about the priority of the inner life. “A man’s spirit sustains him in sickness, but a crushed spirit who can bear?” What does the word spirit mean? In the Hebrew Scriptures, in the Old Testament, the word spirit is actually literally the word for wind.

Whenever the word wind, ruwach, is used in the Old Testament it has to do with force, with power, with energy. When it refers to your inside, the human inner being, the human spirit is roughly analogous to what we would call today emotional energy, passion for life, that which propels us out into life, makes us want life, makes us want to take it on, navigate, deal with it.

What’s a crushed spirit? A crushed spirit then is to look out at life and to have no desire for it, have little or no joy in it, have no passion to get out there and deal with it. Of course, there are degrees of a crushed spirit. It can be anywhere from listlessness and restlessness to discouragement to despondency to being very, very cast down and to losing all desire to live.

What is this proverb saying? Look at it again, and here’s what it’s saying. There is nothing more important than maintaining your inner being. When it says, “A man’s spirit sustains him in sickness, but a crushed spirit who can bear?” here’s what it’s saying. “A broken body can be sustained with difficulty by a strong spirit, but a crushed or broken spirit can never be sustained or carried by the strongest body of all.”

In other words, this proverb is getting at something actually the whole Bible gets at. We human beings are obsessed with the idea that our happiness is determined by our external circumstances, that our happiness is completely determined by whether our body is healthy or whether our body looks good, whether we have money, whether people are treating us right, whether things are going well out there. That’s what makes us happy, or that’s what makes us unhappy.

The Bible actually says, “No, it has nothing to do with your circumstances. Happiness is determined by how you deal with your circumstances from inside, how you process, how you address, how you view them.” That’s the reason why Paul’s prayers for the churches he’s writing in the New Testament letters are amazing.

When you consider when he’s writing all these churches, he’s writing churches that were in great difficulty and straits. He’s writing churches that were persecuted. He’s writing churches where civil magistrates had broken in and pulled off some of the Christian families to jail. Yet whenever he says, “I’m praying this for you” or “I’m praying this for you,” he never mentions things like that.

He never says, “I’m praying that civil magistrate won’t come and take any more of you off to jail.” He doesn’t pray for protection. He doesn’t pray against suffering. What does he pray for? He prays this sort of thing. Here’s Ephesians 3. He says, “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being …”

Do you know what he’s saying? “If your life is all broken, all things are wrong, and your spirit is strong and powerful, you move out into the world in strength, but if everything about your life is going fine, just all the circumstances are doing fine but your spirit is crushed, you move out into the world in weakness.”

Do you believe that? Do you understand the priority of that? The Bible says, Proverbs says, if you don’t, you’re a fool. I’ll put it another way. Are you far, far, far more concerned to deposit grace in your spirit than you are to deposit money in your bank account? If you’re not, you’re a fool.

2. The complexity of the inner life

After having said what we just said, it’s natural to ask a question like, “All right. So what do you do to keep your inner being from deteriorating? What goes wrong with a spirit? What causes a crushed spirit? Why do our emotions and our feelings seem to get out of control? Why do we get so downcast sometimes? Why do we lose all passion for life? Why do we struggle so much? What is our problem?”

Do you know what the biblical answer is? It’s complicated. I want to show you this for the next couple of minutes. In fact, the Bible’s understanding of human nature, understanding of what goes wrong inside is more nuanced, more multifaceted, more multidimensional, more complex than any other answer I know of, any other counseling model, any book on despondency or what’s wrong or how to have emotional health or how to have a happy life.

You read them all, and compared to the Bible they are one-dimensional. They are reductionistic. They boil everything down. They’re too simpleminded. They’re too simplistic. They’re not savvy. They’re not wise. The Bible gives you the most fully nuanced, the most complex assessment of what can go wrong and lead to despondency and lead to a crushed spirit. Let’s take a look at five of them. They’re right in here.

A. A crushed spirit may have a physical aspect. I know that sounds very weird. For example, let’s take a look at 14:30. “A tranquil mind gives life to the flesh, but passion makes the bones rot.” The word passion means literally a hot feeling. That word can refer to anger or bitterness or envy or fear or something like that. What it’s giving us here is a very nuanced and sophisticated understanding of the relationship of the body to the emotions.

Emotional unhealth leads to physical unhealth in all kinds of ways, disintegration, deterioration, but what’s the implication? The implication, of course, is since the body and the emotions are united, then bodily weakness can lead to emotional unhealth. If you’re weary, if you’re not eating right, if you have chemical imbalances, there’s a physical aspect to being crushed in spirit. There can be. There often is.

You say, “How could that be?” For example, I had a thyroid problem a couple of years ago. Of course, the problem is gone, as well as the thyroid. That’s why it’s gone. One of the things I learned about is what happens when you don’t have the thyroid hormone or you don’t have enough of it. Oh my word! Even though I didn’t experience anything like this, here’s something I can just tell you the truth of.

If you don’t have enough thyroid hormone in your body, you’re going to eventually want to kill yourself. You say, “Of course, that’s all in your head.” Of course, it’s all in your head! The crushed spirit is in your head, but the point is if you lose all desire to even live because of something wrong with your body, you have a crushed spirit. It doesn’t matter what the cause is, and one of the causes can be the physical.

B. A crushed spirit may have an emotional, relational aspect. Look at the very first proverb on the list. “An anxious heart weighs a man down …” That’s synonymous with a crushed spirit. It’s talking about literally sinking. “An anxious heart weighs a man down, but a kind word cheers him up.” Don’t trivialize it. In English it comes across a little bit trivial-sounding.

What is it saying you need sometimes? What do you need? You need an outside word of love, of kindness. You need support. Sometimes you don’t need medicine. Sometimes you don’t need therapy. You don’t need an answer. You don’t need complicated reflection. You need love sometimes, because we have an emotional, relational nature. You just need arms around you. You need a shoulder. You need intimacy. You need support.

C. A crushed spirit may have a moral aspect. Take a look at the last of the proverbs in the list. “The wicked man flees though no one pursues, but the righteous are as bold as a lion.” What’s that talking about? It’s a quote from Leviticus 26, where God says, “If you disobey me, you will flee though no one pursues.”

My word, look how nuanced this is. It’s talking about conscience. It’s talking about guilt. It’s talking about what can go wrong inside, in your spirit, in your emotions, what can go wrong inside if you know you’re not living right, if you know you’re not living up to standards, if you feel guilt, if you feel shame, if you feel like a failure in any way.

Look how nuanced it is. It doesn’t say you flee when someone pursues; you flee when no one pursues. Guilt just generalizes a sense there’s something wrong with you, so you not only feel guilty for some things you ought to feel guilty for, but you also can’t help then feeling guilty for all kinds of things you shouldn’t feel guilty for.

Someone criticizes you, and you feel assaulted, attacked. It’s a bad conscience. You make a little failure, and you feel like a total failure. It’s a bad conscience. There’s a moral aspect. There’s a conscience aspect. That’s not all. Do you realize how wrong it would be if you treat a crushed spirit that’s basically a physical problem as a moral problem?

D. A crushed spirit may have an existential aspect. Go to the fourth proverb down. “Even in laughter the heart is sad, and the end of joy is grief.” When you first read that, do you know what you’re automatically doing? You say, “Oh, I think I know what that’s talking about,” and you’re relativizing it.

You’re saying, “Sometimes some people are laughing and they’re having fun, but down deep they’re still sad. They’re putting on a happy face. They’re trying to forget their troubles. Though they are laughing, down deep they’re sad. Though they’re trying to be happy, in the end they’re still grieving.”

It doesn’t say, “Some people in laughter the heart is sad,” does it? It’s an absolute statement. What amazed me was every single Hebrew commentator, every Hebrew scholar, I looked at about this verse says we mustn’t relativize it. We must realize what a profound thing it’s saying. This is true of everybody. Why?

Do you not realize there’s an existential angst that comes down deep from under …? Everybody knows all parties eventually are going to be over. All joy really does end in grief. You say, “What are you talking about?” Let me just give you some examples. Here’s the happy family, sitting around the dining room table. The simple reality is one of those people is eventually going to see every other member dead.

Death ends everything. Everything your heart wants out of life eventually will be taken away from you. If you don’t die a tragic young death, eventually your health will be taken away from you. Your loved ones will be taken away from you. Everything will be taken away from you. It’ll all be gone.

Some of you are saying, “Gee, I’m so glad I came tonight. This is a wonderful … I guess that’s right. I guess that’s true, but do you have to tell me about it? Do we have to think about it?” Guess what? Try not to think about it. This is saying down deep you know about it. There is a ground note of sadness you cannot overcome.

New York is filled with people who say, “Well, I don’t believe I was created. I believe I’m here by accident, and I believe when you’re dead, that’s it. You rot. That’s it. You’re gone. I understand that, but the point is have fun while you’re here.” Wait a minute. If your origin is insignificant and your destiny is insignificant, which means someday nobody will even remember anything you ever did, have the guts to admit your life is insignificant.

What that means is unless you have some way of dealing philosophically with this, unless you have some way of ascribing meaning to the daily things you do, which is really pretty hard, you’re going to have this ground note of sadness that underneath all your laughter you’re going to be sad, because you know all joy eventually ends in grief. I’m not exaggerating. Do you see what’s happening now? This is a philosophical problem, and a lot of people have it.

In fact, we all have it until somebody helps us deal with death. If you’re not able to deal with the idea of death, if you’re not able to overcome your fear of it, if you’re not able to find some way in light of death you can ascribe meaning to the things you’re doing now, today, do you see there’s a medical possibility for a crushed spirit?

There’s an emotional, a relational, a moral, an existential, a philosophical … Do you see, by the way, doctors don’t want to think about philosophy, and friends don’t want to think about medicine? They just want to love you. Do you know what Christians do? We turn everything into moral.

We say, “Oh, you’re downcast? You’re down? Well, have you claimed all the promises? Have you confessed all known sin? Are you having your quiet time? Are you praying? Are you thanking God? Are you doing everything right?” Check, check, check, check. Checklists. We turn everything into a moral issue. We’re reductionistic.

Of course, the people who are into self-esteem, what do they say? “It’s all emotional and relational.” Of course, the people who think we’re just a body, what do they say? “It’s all the physical.” That’s not all. There’s a physical aspect, but not only a physical aspect. There’s an emotional aspect. There is a moral aspect. There’s an existential aspect.

E. A crushed spirit may have a faith aspect. Here’s what I mean. Look at 15:13. “A happy heart makes the face cheerful, but heartache crushes the spirit.” A lot of people would say, “Wait a minute. I thought the heart and the spirit are pretty much the same thing.” In English heart means emotions versus head which means the reason. That’s why we would say, “Wouldn’t the spirit, which seems to be emotional passion, and the heart be the same thing?”

No, in the Bible the heart means something quite a bit more than that. The heart is your core commitments, the things you most fundamentally trust, the things you most fundamentally love, the things you’re most fundamentally living for, the things you most fundamentally hope in. That’s why the second proverb that we’ll get back to in a minute says, “Hope deferred makes the heart sick, but a longing fulfilled is a tree of life.” That word longing means a desire from the depths of your personality.

When your heart has been set on something … It has to be set on something. You have to set your heart on something as your ultimate hope, your ultimate trust, the thing you’re looking for to really make yourself happy, really make yourself feel significant, the thing you say, “If I have that, then my life means something, then I know I’m somebody, then I know I’m all right.”

You have to put your heart on something because that’s the kind of beings we are. This is telling you if you put your heart on something in the most fundamental way and any problem happens to it, anything threatens it in any way, it’s deferred. You won’t even want to live. You’ll be crushed in spirit.

For example, if you’re dating somebody and you’re starting to really love them and then they break up with you, you break up, that’s going to create great sorrow, but if romance, having somebody love you, is the ultimate hope of your life, if you really do believe down deep what the Righteous Brothers said years ago, “Without you, baby, what good am I?” There’s another one. “You’re nobody till somebody loves you …”

Listen, if you really look at somebody else and say, “You’re my fundamental hope. You’re the thing that really makes me know I’m okay,” and you break up with that person, you won’t even want to live. Heartache creates a crushed spirit. A bad conscience creates a crushed spirit. Existential angst creates a crushed spirit.

Look at this. Go into Barnes and Noble, and you’ll never find a book that will tell you how complicated you really are. Every book on emotional health, every book on counseling, every book is going to reduce you. It’s going to simplify you, because some people think you’re basically a body. “That’s basically what you are.” They don’t believe in a soul, “So let’s deal with it physically.”

Some people are going to say, “You’re really your emotions. Your deepest feelings are the real you, not your conscience, not your beliefs, your emotions. We just have to nonjudgmentally support people to just follow their feelings.” You’re not just a body. You’re not just your emotions. You’re not just your conscience. You’re not just a will. You’re not just your thinking.

Of course, you have object relations, then you have cognitive therapy, you have psychoanalysis, and every one of them does something the Bible won’t do, because you are not mainly a body or mainly your emotions or mainly your conscience or mainly any of these things. You are a man or a woman in the image of God, and God’s image is stamped on absolutely every aspect of your being.

Unless you’re living with every aspect of your being before God, you are going to have despondency. You are going to have out-of-control emotions. You’re going to have despair. You’re going to have a crushed spirit you will not be able to remedy. You’ll get the books, and you’ll go and listen to people who tell you the way to emotional health. They’ll always be too simple. They’ll always be foolish.

When I read the books compared to the Bible, I want to look at those books, and I want to say what Hamlet said to his friend Horatio: “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”

3. The solitude of the inner life

If you take a look at the third proverb in the list, it’s a very interesting proverb. “Each heart knows its own bitterness, and no one else can share its joy.” What in the world does that mean? You say, “Well, I have friends. They can share my joy. I have people who understand me.”

Do you know what this is saying? Again, don’t relativize this. Here’s what this is saying. Your insides, the movements and motions of your heart, are so complex, they’re so inward, and they’re so hidden there’s an irreducible, unavoidable solitude about human existence. Nobody will ever completely understand you.

Do you know what they’re going to do? They’re going to do the same thing to you you’re doing to them. You’re going to think you understand them. You’re going to put them in a category and say, “It’s just like what happened to me” or “It’s just like what happened to so-and-so.” No, this is saying you are so unique and you are so hidden and you’re so inward nobody in the end, in the final analysis, will ever really understand you.

You’re going to have to basically go through life alone. Nobody can completely … Even the people closest to you very often just will not understand you. You can sense that, and it’s horribly disappointing. This is saying get over that. Don’t be shocked at being misunderstood, especially in light of the fact … Look at the third proverb from the bottom. It says, “All a man’s ways seem innocent to him, but motives are weighed by the LORD.” Do you know what that’s saying?

You don’t even understand yourself. You have absolutely no idea what’s all down there. You have a better idea than anybody else, but nothing compared to what God can see. You are alone. There is no human being who can walk with you everywhere you go. There is no human being who can help you interpret really everything you’re going through. Do you know what this means? Here’s what it means. Listen carefully.

If God is only somebody you believe in, if he’s an abstraction or maybe he’s somebody you don’t believe in at all, but if God is not a friend, if God isn’t someone you know personally, if God isn’t someone you have a personal relationship with, if you don’t have sometimes a sense of God really with you, putting his love and his truth palpably on your heart, if you don’t have an intimate, personal relationship with God, you are utterly alone in the world. You are absolutely alone in the world, and human beings can’t live in that kind of isolation. They cannot.

He’s the only one who can walk with you through every dark valley. He’s the only one who can understand. He’s the only one. If you don’t have him … It’s not good enough to be good or moral or even to believe in God in some general way. If you don’t have him as a personal friend, if you don’t have an intimate, personal relationship, a sense of real dealing with him, you are utterly alone.

4. The healing of a crushed spirit in the inner life

What happens then? If you have a crushed spirit, what do you do? Do you see? I’ve actually set up (on purpose) how hard it is to heal a crushed spirit, and here’s the reason why. We just said we need a kind word from outside. We can’t heal ourselves. We need someone from outside to come in with love. Yet we also just said nobody really understand you.

We said we have a conscience. Years and years and years of therapy … You can go to therapy for 30 or 40 years. I know people who have. Some of you have and have been told almost every week, “Stop feeling guilty about everything. Don’t let them put that guilt trip on you. You don’t have to feel guilty. Don’t feel guilty.”

Guess what? You still do after 30 or 40 years, because even when no one is pursuing, you flee. There is something indelible about a sense that, “I’m just not right. I’m not living up. I’m not doing what I ought to do.” What are you going to do about that? What are you going to do about existential angst in the face of death, and how in the world are you going to stop your heart from putting its ultimate trust and ultimate hope in things you can lose?

Here’s the answer. The secret is the Tree of Life. What do I mean by the secret being the Tree of Life? The Tree of Life, which is mentioned twice here, actually three times in Proverbs, is an interesting reference because the Bible talks about the Tree of Life in Genesis and the Bible talks about the Tree of Life in Revelation, but there’s nowhere else in all of the Bible where it’s discussed except in the book of Proverbs.

Through wisdom, the book of Proverbs says, you can actually get a taste of it. If you go back to Genesis, the Tree of Life was in the middle of the garden of Eden, Paradise. What does the Tree of Life mean? What does it represent? It represents, not just eternal life being endless; it represents fullness of life, absolute satiation of the deepest desires.

You have creative desires to accomplish things. You have aesthetic desires for beauty. You have romantic and relational desires for love. You have epistemic desires for knowledge. The Tree of Life represents absolute satiation a million times over, a million times magnified, of the greatest amount you could think you could want. That’s the Tree of Life, but the book of Genesis also tells us we lost it.

The end of Genesis 3, says there is a flaming sword that turns and sweeps back and forth keeping us from the Tree of Life, because when we turned to be our own masters, to be our saviors, to be our own lords, when we decided we want to be in charge of our own lives, we lost the Tree of Life. What does that mean? Here’s what it means. What is this saying here? Look at the second proverb. “Hope deferred makes the heart sick, but a longing fulfilled is a tree of life.”

It would be possible to read this as just saying, “Hope deferred makes the heart sick. Okay, when you really have your heart set on something, it’s a disappointment,” but it’s talking about something different. What it’s really saying is the things we put our hearts on to fulfill our deepest longings will never fulfill them because what we’re really looking for in everything we do is the Tree of Life.

In other words, when you get into your career and you get so excited about the new career, when you get a new boyfriend or girlfriend, when you get into a new relationship, when you go on a vacation, when you travel to some place you’ve never been, there’s always something. It promises something it can never actually deliver. Why? One commentator says this Tree of Life image in the Bible is not simply referring to eternal life.

One Hebrew commentator puts it like in the Bible the Tree of Life is an image of immortal, eternal life, but also it’s an image of irretrievable loss. It’s an image of cosmic nostalgia, a longing for something we remember yet we’ve never had. In all of the music you go to to kind of give yourself a high, you’re actually looking for a song you remember but you have never heard.

What you’re looking for in love is you’re looking for arms you remember but you never really had. That’s what the Bible is saying; that’s what the Tree of Life is. Unless you understand what you’re looking for in everything you’re looking for is the Tree of Life, you’re not going to be wise.

Of course, there’s nobody who has put it like Lewis, who says, “Most people, if they had really learned to look into their own hearts, would know that they do want, and want acutely, something that cannot be had in this world. […]

The longings which arise in us when we first fall in love, or first think of some foreign country, or first take up some subject that excites us, are longings which no marriage, no travel, no learning, can really satisfy. I am not now speaking of what would be ordinarily called unsuccessful marriages, or holidays, or learned careers. I am speaking of the best possible ones. There was something we grasped at, in that first moment of longing, which just fades away in the reality.”

In another place Lewis writes, “… our lifelong nostalgia, our longing to be reunited with something in the universe from which we now feel cut off, to be on the inside of some door which we have always seen from the outside, is no mere neurotic fancy, but the truest index of our real situation.” Once you get a little older … Some of you look like you have a ways to go. Some of you look like you don’t. You start to realize every single thing you looked for to give you a sort of satisfaction it never really delivers, and there are several things you can start doing.

One is you can be really stupid and say, “I need a new city. I need a new job. I need a new wife. I need a new husband. I need a new lover. I need a new place to go,” and you’re just constantly changing all the time. You could just get mad at yourself and blame it on yourself. “You’re a failure. It’s something wrong with you.” You could just get cynical and say, “You shouldn’t expect anything out of life.” In every case you’re going to have a crushed spirit or at least an atrophied spirit.

What’s the solution? Do you know the New Testament continually says Jesus died on a tree? “Yeah, in the book of Acts and 1 Peter 2 and Galatians 3. They hung him on a tree. He was nailed to a tree. He died on a tree.” Have you ever wondered about that? Have you said, “That’s kind of an exaggeration. It was a cross. Obviously, there was a big trunk, but it wasn’t really a tree, was it? Why do they say a tree?” Oh, it’s so significant, and I’ll tell you why.

In the garden of Eden, God comes to Adam and Eve and says, “Obey me about the tree. Don’t eat it, and you will live.” They didn’t. Centuries later, Jesus comes into a garden, the garden of Gethsemane. God comes to Jesus and says, “Obey me about the tree.” He did, but look at the difference.

To the first Adam God said, “Obey me about the tree, and you will live,” but to the second Adam God says, “If you obey me and go to the tree and go to the cross and do what I’m asking you to do, you will be crushed, crushed in spirit, crushed in body, crushed eternally,” and he did it. In Psalm 22, which he quotes from the cross, “My God, my God, why hast thou forsaken me?” there’s a place in verse 14 where it says, “My heart has turned to wax; it has melted away within me.”

There is a crushed spirit. Jesus lost his ultimate hope. He put all of his hope in his Father, and the only person in the history of the world who put his ultimate hope in his Father, the Father, lost the Father eternally on the cross. He was crushed in spirit. He was infinitely crushed. He went through all that agony. Why? For us, to pay the penalty.

George Herbert, the great poet, puts it perfectly, sums up the whole Bible in one stanza in that great poem “The Sacrifice,” in which he depicts Jesus speaking from the cross, and there’s that one stanza where Jesus says …

O all ye who pass by, behold and see;

Man stole the fruit, but I must climb the tree;

The tree of life to all, but only me …

The cross was a tree of death, but because he climbed the tree of death, we have the Tree of Life. Actually, he turned the tree of death … The cross was a tree of death to him; therefore, it was a tree of life for all of us. To the degree you let that melt your heart, to the degree you see what he did for you, to the degree you rejoice in that, to the degree you orient your heart toward that and it just melts you at the thought of that love, to that degree you will experience what Tolkien calls, “… Joy beyond the walls of the world, poignant as grief.”

There is a joy. It’s the foretaste to the Tree of Life. That’s the gospel. When you take the gospel and you start to use it on your spirit, that’s what you finally need. That’s the ultimate kind word. It’s the ultimate good word. We just said, “Do you need to get rid of your isolation? Do you need emotional connection and yet nobody understands you?” The only eyes in the universe who can see you to the bottom love you to the skies. Use that on your emotion. Use that on your relational aspect. Use that on your conscience. This last verse I was looking at a minute ago …

Howell Harris, I think it was, was an old Welsh preacher 200 years ago. When he was a young man, he wasn’t a Christian yet. He was like 14 or 15. His aunt was dying, and the family was all gathered around her. Back in those days they were waiting for her to die, and it looked like she was dead.

They said, “I think she’s gone. Poor Aunt So-and-So.” She opened her eyes, she looked up, and she said, “Who calls me poor? I am rich, and I will stand before him as bold as a lion.” Then she died. It had a big impact on Howell Harris, who later on wrote a hymn, I think, that went like …

What though the’ accuser roar

Of ills that I have done!

I know them well, and thousands more;

Jehovah findeth none.

Come on. He took the tree of death so you could have the Tree of Life. Use that on your emotion. Use that on your conscience. Use that on your existential angst. That’ll get rid of your fear of death. Most of all, use it on the hope of your heart. Love the people you love and love the things you love, but through them realize the ultimate song, the ultimate beauty, the ultimate arms, the ultimate Tree of Life you’re going to have.

Am I saying to you, “Okay, you really don’t need people now. You just need God. You just need to take this tape home, take this CD home, and listen to it. ‘Just me and God and my Bible, and I’ll be able to overcome all my depression’ ”? No, that’s not what I’m saying. That’s way too simplistic.

Besides that, do you know how hard it is to get the gospel deep down inside every aspect of your being? Do you realize how long it takes? Do you realize how almost always you need somebody to tell it to you over and over and over again? You need friends. You need counselors.

Dietrich Bonhoeffer put it something like, “It is possible that a person may by God’s grace break through to certainty, new life, the cross, and fellowship without the benefit of confessing to a brother or sister. It is possible a person may never know what it is to doubt his own forgiveness in Christ.

Most of us cannot make that assertion. When the confession of sin, when opening up the heart, is made in the presence of a Christian brother or sister, the last stronghold of self-justification is abandoned. The sinner surrenders. He gives his heart to God and finds the forgiveness of all his sin in the fellowship of Jesus and his brother.

The expressed, acknowledged sin has lost all its power. It has been revealed and judged as sin, and as the open confession of my heart to a brother or sister ensures against self-deception, so too the assurance of forgiveness becomes fully certain to me only when it is spoken by a brother or sister in the name of God.”

Put your hope in him. Take hold of the gospel. Work it into one another’s lives, not just into your own life, and you will know power in your inmost being. Let us pray.

Father, we ask that you would help us now, as we come to your Table, to really taste the Tree of Life. We know the sacrament can be a foretaste of that, and we pray that you would nourish us and feed us in our hearts through our faith in you. We pray this in Jesus’ name, amen.

ABOUT THE PREACHER

In 1989 Dr. Timothy J. Keller, his wife and three young sons moved to New York City to begin Redeemer Presbyterian Church. In 20 years it has grown to meeting for five services at three sites with a weekly attendance of over 5,000. Redeemer is notable not only for winning skeptical New Yorkers to faith, but also for partnering with other churches to do both mercy ministry and church planting.  Redeemer City to City is working to help establish hundreds of new multi-ethnic congregations throughout the city and other global cities in the next decades.

Dr. Tim Keller is the author of several phenomenal Christo-centric books including:

Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (co-authored with Greg Forster and Collin Hanson (February or March, 2014).

Encounters with Jesus:Unexpected Answers to Life’s Biggest Questions. New York, Dutton (November 2013).

Walking with God through Pain and Suffering. New York, Dutton (October 2013).

Judges For You (God’s Word For You Series). The Good Book Company (August 6, 2013).

Galatians For You (God’s Word For You Series). The Good Book Company (February 11, 2013).

Every Good Endeavor: Connecting Your Work to God’s Plan for the World. New York, Penguin Publishing, November, 2012.

Center Church: Doing Balanced, Gospel-Centered Ministry in Your City. Grand Rapids: Zondervan, September, 2012.

The Freedom of Self Forgetfulness. New York: 10 Publishing, April 2012.

Generous Justice: How God’s Grace Makes Us Just. New York: Riverhead Trade, August, 2012.

The Gospel As Center: Renewing Our Faith and Reforming Our Ministry Practices (editor and contributor). Wheaton: Crossway, 2012.

The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God. New York, Dutton, 2011.

King’s Cross: The Story of the World in the Life of Jesus (Retitled: Jesus the KIng: Understanding the Life and Death of the Son of God). New York, Dutton, 2011.

Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, Zondervan, 2010.

The Reason For God: Belief in an Age of Skepticism. New York, Dutton, 2009.

Counterfeit Gods: The Empty Priorities of Money, Sex, and Power, and the Only Hope That Matters. New York, Riverhead Trade, 2009.

Heralds of the King: Christ Centered Sermons in the Tradition of Edmund P. Clowney (contributor). Wheaton: Crossway Books, 2009.

The Prodigal God. New York, Dutton, 2008.

Worship By The Book (contributor). Grand Rapids: Zondervan, 2002.

Ministries of Mercy: The Call of the Jericho Road. Phillipsburg: P&R Publishing, 1997.

 

SAM STORMS’ REFLECTIONS ON 40 YEARS OF MINISTRY

What I Wish I’d Known: Reflections on Nearly 40 Years of Pastoral Ministry

What follows has been adapted from a brief talk I delivered to the Oklahoma chapter of The Gospel Coalition on October 2. Here are 10 things I wish I’d known when I first started out as a pastor.

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1. I wish I’d known that people who disagree with me on doctrines I hold dearly can often love God and pursue his glory with as much, and in some cases more, fervency than I do. The sort of intellectual pride that fuels such delusions can be devastating to ministry and will invariably undermine any efforts at broader Christian unity across denominational lines.

2. I wish I’d known about the inevitable frustration that comes when you put your trust in what you think are good reasons why people should remain loyal to your ministry and present in your church. I wish I’d been prepared for the feelings of betrayal and disillusionment that came when people in whom I’d personally invested so much love, time, and energy simply walked away, often with the most insubstantial and flimsiest of excuses.

3. I wish I’d known how deeply and incessantly many (most?) people suffer. Having been raised in a truly functional family in which everyone knew Christ and loved one another, I was largely oblivious to the pain endured by most people who’ve never known that blessing. For too many years I naively assumed that if I wasn’t hurting, neither were they. I wish I’d realized the pulpit isn’t a place to hide from the problems and pain of one’s congregation; it’s a place to address, commiserate with, and apply God’s Word to them.

4. I wish I’d known the life-changing truth of Zephaniah 3:17 long before Dennis Jernigan introduced me to it. I’m honored when people thank me for writing a particular book with comments such as “This was very helpful” or “You enabled me to see this truth in a new light,” or something similar. But of only one book, The Singing God, have people said, “This changed my life.” This isn’t some vain attempt to sell more books, but a reminder that most Christians (including pastors) are convinced God is either angry or disgusted with them, or both. I wish I’d known earlier how much he enjoys singing over them (and over me).

5. I wish I’d known how much people’s response to me would affect my wife. For many years I falsely assumed her skin was as thick as mine. Regardless of a woman’s personality, only rarely will she suffer less than him from criticism directed his way.

6. I wish I’d known how vital it is to understand yourself and to be both realistic and humble regarding what you find. Don’t be afraid to be an introvert or extrovert (or some mix of the two). Be willing to take steps to compensate for your weaknesses by surrounding yourself with people unlike you, who make up for your deficiencies and challenge you in healthy ways to be honest about what you can and cannot do.

7. I wish I’d known it’s possible to be a thoroughly biblical complementarian and to include women in virtually every area of ministry in the local church. In my early years in ministry, I was largely governed by the fear that to permit women into any form of ministry was to cross an imaginary biblical boundary—even though the Bible never imposes any such restriction on their involvement. I tended to make unwarranted applications by extrapolating from explicit principles something either absent or unneccesary. Aside from senior governmental authority in the local church (the role of elder) and the primary responsibility to expound and apply Scripture, is there anything the Bible clearly says is off-limits to females? Trust me, men, we need them far more than we know.

8. I wish I’d known it was okay to talk about money. Don’t be afraid to talk about money. Just be sure you’re humble and biblical and don’t do it with a view to a salary increase for yourself (unless you genuinely and desperately need one). For far too many years I allowed my disdain for prosperity gospel advocates to silence my voice on the importance of financial stewardship in Christian growth and maturity. I didn’t formulate a strategy for calling people to lifelong financial generosity without sounding self-serving.

9. I wish I’d known about the delusion of so-called confidentiality. Pity the man who puts his confidence in confidentiality. You can and must control the information that comes to you, but you can never control the information that comes from you. Once information is out and in the hands of others, never assume it will remain there, notwithstanding their most vigorous promises of silence. Be cautious and discerning about to whom you promise confidentiality, under which conditions (it’s rarely if ever unconditional), and in regard to what issues and/or individuals. “Sam, you don’t appear to have much trust in human nature, do you?” It’s not that I don’t trust human nature. I’m actually quite terrified of it! What I trust is Scripture’s teaching about human nature.

10. I wish I’d known about the destructive effects of insecurity in a pastor. This is less because I’ve struggled with it and more due to its effect I’ve seen in others. Why is insecurity so damaging?

• Insecurity makes it difficult to acknowledge and appreciate the accomplishments of others on staff (or in the congregation). In other words, the personally insecure pastor is often incapable of offering genuine encouragement to others. Their success becomes a threat to him, his authority, and his status in the eyes of the people. Thus if you’re insecure you likely won’t pray for others to flourish.

• Insecurity will lead a pastor to encourage and support and praise another pastor only insofar as the latter serves the former’s agenda and doesn’t detract from his image.

• An insecure pastor will likely resent the praise or affirmation other staff members receive from the people at large.

• For the insecure pastor, constructive criticism is not received well, but is perceived as a threat or outright rejection.

• Because the insecure pastor is incapable of acknowledging personal failure or lack of knowledge, he’s often unteachable. He will resist those who genuinely seek to help him or bring him information or insights he lacks. His spiritual growth is therefore stunted.

• The insecure pastor is typically heavy-handed in his dealings with others.

• The insecure pastor is often controlling and given to micromanagement.

• The insecure pastor rarely empowers or authorizes others to undertake tasks for which they’re especially qualified and gifted. He won’t release others but rather restrict them.

• The insecure pastor is often given to outbursts of anger.

• At its core, insecurity is the fruit of pride.

In summary, and at its core, insecurity results from not believing the gospel. The antidote to feelings of insecurity, then, is the rock-solid realization that one’s value and worth are in the hands of God, not others, and that our identity expresses who we are in Christ. Only as we deepen our grasp of his sacrificial love for us will we find the liberating confidence to affirm and support others without fearing their successes or threats.

Sam Storms is lead pastor for preaching and vision at Bridgeway Church in Oklahoma City, Oklahoma.

SOURCE: http://thegospelcoalition.org/blogs/tgc/2014/01/03/what-i-wish-id-known-reflections-on-nearly-40-years-of-pastoral-ministry/

SUNDAY NT SERMON: Tim Keller “Decrees of the King” – Ephesians 2:19-22

Series: The King and the Kingdom – Part 9

Tim Keller preaching image

Preached in Manhattan, NY on September 17, 1989

How many weeks have I been on Ephesians 2? I’m not sure, but what we’ve been doing is looking at what the Bible says the church should be, what the church can be, and what the church is. Ephesians 2. I’m going to read verses 19-22.

19 Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. 21 In him the whole building is joined together and rises to become a holy temple in the Lord. 22 And in him you too are being built together to become a dwelling in which God lives by his Spirit. – Ephesians 2:19–22

The last thing I want to say in this series about what the church is, is about this phrase: the church is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.” The foundation of the church, the foundation of all of our lives is the apostles and the prophets.

A lot of you know I live on Roosevelt Island. That’s just 300 yards from Manhattan. We live right around 74th Street. We can look up East 74th Street. What was happening one Saturday is I was noticing you can go … Did you know you can go east in a car on 73rd Street? You can drive from York to the FDR Drive, which, of course, is the expressway down the eastern part of Manhattan. You can come out on 73rd, and as soon as you turn the corner, you get into a little chute. It’s one lane, and it moves you for about two blocks.

You go in front of 71st Street and then you come right out onto the traffic and you’re gone. You’re out. One day I noticed there was a truck backing up at 71st Street, some kind of maintenance truck. As a result, the chute was stopped. The people couldn’t go by 71st Street, and the cars were stopped up, all the way up the chute, all the way onto 73rd. There was even a line of people on 73rd waiting to get into the chute.

I could see with my binoculars that the truck was ready to back up. In fact, as the truck backed up, all the people in the chute started clearing out. Now if you were at 73rd Street and you hadn’t turned the corner yet, and you were about to go into the chute, you could not see what was going. You could see that it was backed up, but you could not see what the problem was or what the prospects were.

What intrigued me was, as the chute emptied out, the first man at the top of 73rd, who could not see … hesitated. He didn’t come on out, and I knew what he was saying to himself. He was saying, “If I get out in that chute and it’s really stopped up in some way … You can’t go backwards. You can’t go forwards. You can’t turn right or left … I’m dead. I’ll be there for who knows long. After all, this is New York.”

So what he did was, even though the chute had cleared out, he began to back up. Now there were tons of cars behind him, and there was at least a 15-minute mess as a result. He backed up. Other people started yelling and screaming. I was watching through the binoculars. It was great … a great show. What intrigued me was he got out, and he began to talk to the people about what he was doing.

Instead of anybody else coming around him, he convinced them. They could’ve come around him and out, but instead he convinced them. I don’t know what he was saying, but he was saying, “Let’s get out of here. Let’s back up.” So there was at least a 15-minute pileup, basically, of cars trying to back away and not going into that chute. They were this close to freedom, but they couldn’t see it.

You know why. What was the basis? What was the foundation for their decision? What was the basis for their course of action? Their foundation was their own perspective. They could only see this far. I guess they were going on their experience. They probably all had been stuck in chutes for two hours in New York City, and on the basis of their experience, on the basis of their perception, on the basis of their reason, they made their decision. It was a faulty foundation.

What they needed was someone with transcendent knowledge. They needed somebody who was above and outside. It wasn’t a driver. It wasn’t someone on the highway but somebody above and outside the highway who could see the whole picture, who could know what the best course of action was, a transcendent person (like me), someone who was above and beyond it all looking at it.

As he was backing away, if I had this great transmitter, what I could’ve done is I could’ve beamed into his car radio and said, “Don’t do what you’re doing. Don’t follow your feelings. Don’t follow your perceptions. Don’t follow your experience. I know, from my perspective, the right thing is for you to go straight down and into that chute. I know it seems like suicide. It’s the only way out.” What that man needed was revelation. Revelation means outside knowledge, knowledge outside of himself, knowledge outside even of his little world, which was the highway.

What God is saying here is it is not a proper foundation for the church; it’s not a proper foundation for any human life to only rely on your own experience, your own wisdom. Anything less than the revelation God has brought to us through apostles and prophets, which is in the Word of God. The only legitimate foundation, the only worthy foundation for any life at all, the only appropriate “bottom” is the Word of God. Everybody in this room has a foundation for your decisions. What is it? I don’t think you’ll get out of here tonight until you know what it is.

If we’re going to understand what our foundation is and what it should be, we have to look at the passage. We’re just looking at these little words right here in verse 20. We should be “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.” Okay, let’s examine that phrase by asking some questions. Number one, What is the foundation? Then number two, How can we be sure we’re laid on it?

1. What is the foundation?

The apostles and the prophets were people through whom God spoke, and their revelations from God are written down in this Word. The most intriguing thing about the prophets and apostles, to the human mind, is an incredible incongruity because on the one hand, these men, these apostles and prophets, were tremendously humble people. You have Paul saying, “I am the chief of sinners.” If you read the Bible, you’ll see the people who wrote it were quite willing to tell all about the worst parts of their life, all about their flaws.

You know, one of the most intriguing books to me is the book of Jonah. How again and again and again, God called him to preach to Nineveh. He ran away, and then he was swallowed by a fish. He comes up. He goes to Nineveh, and he’s angry when he has a revival and people start to turn to Christ. His racism comes out. He begins to say, “This is what I was afraid of. The reason I didn’t go to Nineveh the first time was I afraid these people might get converted, and I hate them. I want to see them as dust under my feet.”

The only way we could have possibly ever known what happened between Jonah and God, and Jonah and the whale, Jonah and all that stuff, is if Jonah told somebody. Who would’ve told anybody about that? We all have things in our lives where we were just absolute fools, but we would never want to have it written down, let alone in a book that millions of people are going to read the rest of the history of the world.

You see, the apostles and the prophets were like that. They were willing to say, “This is what I am. This is my weakness. This is what I am,” and yet when they were overshadowed by the Spirit of God, they knew their words were not their words, but they were God’s words, and they acted that way. They said, “Thus saith the Lord.”

Here’s Paul, for example, who says, “I am the chief of sinners,” and yet when he writes, at the end of 1 Corinthians, at the end of 1Thessalonians, he says, “Anyone who doesn’t listen to these words, have nothing to do with them because these words are the words of God.” It doesn’t seem right, because the people who act like that, that say, “What I have said is the word of God.” These are demagogues, you know, the people we have met in the history who talk like that.

They’re demagogues. They’re not humble people. They’re not servants. On the other hand, humble servant people don’t say, “This is the word of God.” But the reason is that the prophets and the apostles were godly people who knew God was giving them a gift for all mankind, and that was the gift of his truth. Basically, again and again and again, these men say, “Thus saith the Lord,” which means, “This is not my idea, friends. You have to listen. It’s not my idea.”

Jeremiah said, “The Word of God is a fire in my bones, and I have to get it out.” They understood what was going on. Because the biblical writers knew these were God’s words, not their words, not their ideas about God, not their experiences of God, but God’s words, as a result, they could talk about themselves as a foundation, because a foundation is something that does not shift. It’s something that does not change. It’s something that is absolutely solid. It’s absolute truth.

You must understand the Bible was just a record of a lot of godly people who had great experiences of God, and therefore, they were able to tell us a lot of good things. Yet, like any other book, there are good things in here and there are bad things. If that’s what the Bible is, it can’t be a foundation, because a foundation can’t have some good stones and others not. You can’t build a house if you have 10 foundation stones, and you say, “Well eight of them will hold the house up. That’s good enough.” No, it isn’t good enough. Every part of the foundation has to be solid and changeless.

This is how the Scripture writers thought of themselves. They said, “We’re a foundation.” For example, Peter says this about Scripture. Peter, in 2 Peter 1, he says, “… no prophecy of Scripture came about by the prophet’s own interpretation.” Did you hear that? “… no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

This was not just the biblical writers’ view of it. All of the church has always seen it that way, for example, Martin Luther. Luther says, “A man’s word is a little sound, that flies in the air, and soon vanishes; but the Word of God is greater than heaven and earth, yea greater than heaven and hell, for it forms part of the power of God and endures everlastingly …” Foundation. That means anything the Bible says is true; otherwise, we cannot talk about it being a foundation. Before we move on (and I want to talk about, How do you make sure you lay on the foundation?), I can’t leave without a couple of words to people who doubt what I’m saying.

Some people say, “Well, I just don’t buy that, and most enlightened pastors and churches don’t buy that anymore, and what we believe is the Bible is one authority, but there are certain things in the Bible we may not be able to accept anymore. Therefore, the Bible is an authority, but we also have other authorities. We have cultural attitudes and the wisdom of modern research. We have a lot of authorities, so the Bible is just one authority. It’s not the only authority. It’s one part of the foundation. It’s not the whole foundation. Does that make sense?”

It doesn’t. You’ve misspoken, my friend. Because when you say the Bible is just one of our authorities, but we might find things in it we can’t accept, you’ve actually shifted to a whole new foundation, because now the foundation is your own judgment. Do you see? When you say, “Well, the Bible is an authority, but it’s only one authority,” what you mean is, “I’m the authority, and I scan through the Word of God. I decide, on the basis of my own judgment and my own sagacity and my own wisdom which things look like they’re great and which things look like they’re a little weird, and I don’t know whether I can buy that.”

You see, it’s a whole new foundation. Don’t say the Bible is your foundation anymore. It’s not even part of your foundation. Your own judgment is your foundation, and it’s a very dangerous condition to be in. Very dangerous. Stop and think about it just for a moment. In the middle of the book of Job, Job begins to question God. He begins to say, “God, I don’t like the way things are going.”

In other words, he begins to find fault with God. God appears. What does he say? He says, “Job, where were you when I stretched out the heavens? Where were you when I scattered the stars? Where were you when I laid the foundation for the earth? In your three score and 10 years, in your few years, have you become wiser than me?” Let me apply that to our understanding of the Word. If you believe there are any parts of the Word of God that are shaky, that you can’t accept, that you believe have mistakes in them, if you believe that, don’t you see what you’ve done is you shifted completely to another foundation?

Look what your foundation is. Your own wisdom. Don’t you remember what you were like 10 years ago? Do you remember the stupid mistakes you made 10 years ago? Do you remember how naïve you were in this and that? Do you remember what a fool you were? You were. You know that. Anybody in this room who has any kind of normal adult-maturation process going on, you’ll look back at 10 years ago, and you’ll say, “I was an absolute idiot 10 years ago.” What do you think you’re going to say about yourself 10 years from now? You’re a fool now! We’re all fools now! We’re fools now. Yes, we are.

As you read through Word of God and you say, “There’s this thing I just can’t stand. This part of the Old Testament is awfully harsh. This part of what Paul says in the New Testament is sexist. I don’t like this.” Ten years ago, you wouldn’t have even known that. You know, it’s maybe in the last 10 years you even came to these great conclusions that now put you in a position to be the foundation, to go through the Word of God and decide where he’s right and where he’s wrong.

My friends, that’s what God was saying to Job. Are you kidding me? Do you really, really believe you’re in a position to be a two-edged sword and to go through the Word of God and scan it and to say, “I like this,” and to take other things out? My friends, the Word of God is a two-edged sword. It should be scanning through us, and it should be saying, “This is what I affirm, and this is what is wrong.” I mean, this is role reversal of the worst kind.

So first of all, if you say, “I’m a believer. I’m a Christian, but I cannot say the Word of God is my absolute authority, and the Word of God is the foundation of the church,” don’t you see what a contradictory position you’re in? Don’t you see how arrogant it is? I’ll go one step further, and that is if you don’t believe the Bible is an authority, if, instead, your foundation is your own wisdom and your own feelings and your own discernment or modern research or cultural opinion or public opinion or whatever, I want you to see you’re in a state of eternal and utter vertigo. I hope you will live with the consequences and be honest enough about it.

Some years ago, my sister’s husband, my brother-in-law, Larry, who is a doctor, was going through residency. This is a different brother-in-law than the one who watched the guy go through the windshield. Remember that one? Yes, those of you with your “perfect attendance” pins and have come to all the evening services will know all about my family, but the rest of you have very spotty knowledge.

Anyway, Larry was in his residency as a doctor. At one point, I guess he did psychiatric rounds, and he was working in a psychiatric unit of a hospital. There was one man who he was consulting with the head resident about (the teacher, the guy over him), and this resident and Larry were talking, “What are we going to do about this guy?”

Now Larry knew this resident just didn’t like the guy. He was a psychiatric patient, but Larry realized the doctor, the resident, didn’t like him. The man rubbed him the wrong way. In the discussion, Larry was sitting there, and he says, “Well, here’s what I think: I think, in some ways, it’s hard but simple what we have to do. We have to convince this man he actually is a worthwhile person. Just let him know he is a valuable, valued, worthwhile person. That’s what we have to do.”

The doctor, the teaching doctor over Larry, looked at him and said, “How do you know that?” Larry just about went back. Larry was a believer, and as he was about to turn to this doctor, he suddenly realized something. He suddenly realized that whereas he could say, “Well, even though I don’t like this young guy either, I have a foundation. I have an authority who tells me he is (regardless of how I feel, regardless of how I perceive him) a valuable human being. He’s not just a piece of rock that has fallen to the bottom of the river, and I have to treat him that way,” he couldn’t appeal to that in this man because this man was his own foundation.

Don’t you see? If every person is their own foundation and you just choose what you want to believe about what’s right and wrong, and you put your own religion together, fine, you have a right to do that. But never call anybody else, never call a country, never call a society, never call anybody else to moral behavior because you have no basis.

Just like that guy said, “How do you know he’s worthwhile? In my estimation, he’s nothing.” In other words, what’s right for you might be right for you, but what’s right for me might be right for me. There’s no basis. We have no basis for society. You certainly don’t have a basis for calling other people to moral behavior.

Larry realized, at that moment, what the consequences were of abandoning the foundation. Don’t you see, friends, if you abandon the foundation, not only have you no basis for church, you don’t have any basis for life? You’re in a state of utter vertigo, never, ever, ever being able to call people to moral behavior.

I see the placards out there that say, “Get your laws off my body.” You don’t have a right to tell me what to do with my own body. I spent 10 years in the South, and I know there are a lot of shop owners who really, really, really bristled under the anti-segregation laws. Why? They said, “I built this shop. It’s mine. It’s private property, and if I don’t want certain kinds of people in here … Get your laws off my shop!” “Get your laws off my body,” basically, they said.

“Well,” the New Yorkers say, “but that’s different. That’s racism. That’s immoral.” On whose basis? How are you going to call anything immoral if everybody is their own foundation, if there’s no transcendent authority, if there’s no revelation from God? You can forget about saying, “Well, racism is immoral.” You can’t say that. But if your foundation is the Word of God, if you believe in revelation, and you accept revelation, then you have a basis for moving on. Then there’s a bottom to life. Do you understand that? That’s what the foundation is.

2. How can you be sure you’re laid on it?

How can you be sure? Well, if you’re going to build on a foundation, you can’t just put a wing of the house on the foundation and the rest somewhere else. The whole house, everything has to be on there. Let me just suggest to you that could be a very long sermon if I tried to take every part of us and put it on there, but let’s just do three. Let’s talk about our minds, our wills, and our hearts. If you want to be built on the foundation, you have to have your mind, your will, and your heart built on it, okay?

First, mind. Do you know what that means? Maybe you think, “Well that means I’m supposed to believe everything the Bible says.” Well, of course, but it goes a lot deeper than that. If you’re built on the foundation, you are thinking biblically about everything. You saturate your mind with the Word of God to the place where you’re thinking biblically about all things. It’s almost like you’re taking the Word of God, and you’re making it like spectacles, like glasses. You put the Word on so everything you see, you’re seeing through it.

Somebody might be saying as they’re hearing me talk, “Am I hearing you right up there? I think I’ve come into a time machine, not a Presbyterian church. Do you honestly want modern New Yorkers to believe everything the Bible says? Never question anything? Are you telling me I have to check my brain at the door with the usher? Are you telling me I have to just accept everything you say dogmatically? What kind of Christians would this sort of view produce? Obviously, it would just be little people who walk along like robots and do everything they’re told. You can have it. I don’t want a religion like that?”

You completely misunderstand the ramification of biblical authority, completely and utterly. First of all, my friends, to think biblically means you are now in a position, finally, to be creative and independent. Absolutely. Look, for example, suppose you become part of this church, and I come in, and I say, “Well, this is how we do things in a Presbyterian church.”

Very politely now, you don’t have to say, “Oh, well, hey, if that’s the way Presbyterians do it, and I’m a Presbyterian, I guess I …” You have to say, “Would you please explain to me … is that the biblical way? Show me in the Bible. I don’t care if you’re Presbyterian. I don’t care if you’re Episcopalian. I don’t care what you are. Show me in the Bible. That’s my basis.” You see, you’re not gullible anymore.

You’re a law student, for example, and you’re reading a legal textbook. It’s a philosophy of law. What do you say? If you’re not built on the foundation of the Word, you have to say, “Well, this man is an expert. This man is the leading thinker in the philosophy of law. Who am I to question him?” But if you’re built on the foundation, you can say, “How does this square with the Word of God?”

Don’t you see? It makes you extremely independent because no longer are you a slave to tradition. You don’t have to do things because that’s the way they’ve done them anymore, because that’s not the basis for your authority. No longer can you be intimidated by experts. If you’re not a Christian, or certainly if you’re not built on the foundation of the apostles and prophets, and you go to law school, and you read philosophy of law, what are you going to do? You’ve never worked on a philosophy of law. Who knows? You say, “Well, heck, I mean, why should I question this? This person has studied for 50 years.”

But the Word of God endures everlastingly. It’s transcendent knowledge, and you can say, “How does this square with the Word of God?” No longer are you cowed by experts. Now longer are you cowed by preachers. No longer are you cowed by anybody, tradition. It’s the end of gullibility, friends. Finally, you can be creative.

On the other hand, here’s what is so interesting: Even as it makes you so independent and much more open-minded than you’ve ever been before, to have this view of the Word of God, to be a biblical thinker, makes you humble too. Because if you don’t trust experts, you don’t trust your own expertise either. If you’re not going to listen to anything I say unless you make sure you believe this is biblical, on the other hand, you also have to say, “Hey, why should I even believe myself and my own prejudices and my own views? Let me check out whether I am right on the foundation.”

You see, there’s a humility this view points out, because your expertise, your feelings, your opinions, your prejudices, are no longer authoritative. What your parents told you is no longer authoritative. Nothing is but this, and that gives incredible freedom. Now before anybody says, “Great. Fantastic. I believe that. I want to think biblically. I want to put myself, my mind … Intellectually, cognitively, I want to be right on the Word of God, and that’s where I stand,” or maybe some of you say, “Well, that’s great. You’re convincing me I want to try that,” let me warn you it’s not easy.

Because what we have a tendency to do is to bring in the baggage of our ideologies. Unless you’re constantly reforming your mind, and we’re constantly reforming our church according to the Word of God, we can just, without knowing it, bring the ideologies of the world in. You know what I mean? For example, Christians who are based on the Word of God are always creative and distinctive, and therefore, they stand apart.

Let me give you a quick example: Catholic bishop of New York, Mr. O’Connor. I was reading his position on AIDS. It’s intriguing because there’s a conservative ideology in this country, and I know a lot about it because evangelical Christians, unfortunately, in many, many cases have bought into conservative ideology that says, “Well, you know, the people who get AIDS have gotten AIDS through homosexuality and through drug abuse, and therefore, we never liked those people anyway, so let them suffer.” That’s the conservative ideology. Oh, it’s never, never put out there in print, but it’s there, and it’s thick in many parts of the country.

Then there’s a liberal ideology that says, on the one hand, “There is nothing wrong with this behavior, and we need to fight for these folks and really help these people out.” Then you have O’Connor who has a biblical position in this case and, therefore, is getting creamed by everybody, because what he’s saying is, “We have to go all out, open all the stops to get a cure for AIDS. We have to help AIDS victims against discrimination. We have to be advocates for them. We have to help them. We have to love them. We have to do all that, but homosexuality is a sin.”

He’s getting creamed because anybody who’s biblical steps outside of conservative and liberal ideologies and doesn’t belong to either of them. “Now you’re going to tell me that this view of the Word of God, this view of revelation, makes you … what … a mindless a person? Does this mean you just check your mind at the door?” My friends, finally, you’re free. Finally, you’re free from party spirit, from ideologies, from totalitarian philosophies, from demagogic Presbyterian ministers. Finally, you see that.

Okay, but that’s not enough. Not enough. It’s not enough just to think biblically and get your mind on the foundation. Secondly, there’s the will. The will. Oh, gee. Unconditional obedience. That’s what it means to put yourself completely on the foundation of the Word of God. There’s a big, big difference between 99 percent obedience and unconditional obedience. A huge difference.

Many of us obey Christian principles most of the time. Why? Because most of the time it looks practical, right? You’ve heard since you were little, “Honesty is the best policy,” so most of the time you don’t lie, because when you do, you feel bad. Besides that, you’re afraid somebody might find you out. Most of the time, you obey; 98 percent of the time. Most of the time, you obey, but there are places where what the Word of God says, what Christian principles say, you delay your obedience. Why? Because it looks like it might not be practical.

Let me give you an example. The Bible says a believer should not wittingly marry an unbeliever. That sounds like a pretty impractical thing for a lot of people, doesn’t it? They say, “Are you kidding me? Do you realize how that narrows the field, which already looks like a bottleneck to me?” I just use that illustration, because in a place like New York where everybody is single, it looks like suicide. It looks stupid.

I want you to know all those other places where you’re obeying don’t tell you whether or not your will, your volition is built, on the Word of God. It’s at those places where it looks impractical that you can see what your real foundation is. Because, you see, God came to Abraham several times. The first time he says, “Abraham, get out and go to another land.” Abraham says, “Where?” God says, “I’ll tell you later.”

Then later on, he says, “Abraham, wait for a child to be born. Your whole life you must wait, put on hold, until your child is born.” Abraham says, “How? We’re in our 90s.” God says, “I’ll show you later.” Then after the child’s born, God comes and says, “Abraham, Abraham, take your son, your only son, whom you love, and kill him.” Abraham says, “Why?” God says, “I’ll tell you later.”

At every one of those places, what if God had said to Abraham, “Abraham, I want you to obey, but let me explain, before you do this, all that I’m going to show you, all that’s going to happen. You’re going to go up the hill, and you’re going to raise the dagger over Isaac, but at the last minute, I’m going to say, ‘No, you don’t have to do it.’ Or when I told you to get out of Ur of the Chaldees, I could show you this great little suburb I have all laid out for you.”

He could have done that. He says, “So I’ll show you exactly how it’ll work out, Abraham, and then you can obey.” Why didn’t God do that? Because it’s impossible to do that and still have obedience. It’s not obedience anymore, because if your foundation is you, if you were in the position of deciding which of God’s commands look practical and which ones don’t, then the Bible is not part of your foundation. It’s not your foundation at all. Your judgment again, your interest, your comfort, your goals, your schedule, your agenda for your life, that’s the basis, and you’re judging what God has to say?

Don’t you see, those of you who, right now, are disobeying God because you think to obey him would hurt? Or those of you who are delaying obedience because you think to go ahead and obey will be impractical, will be stupid, don’t you see your foundation isn’t the Word of God at all, even though 98 percent of the rest of your life you’re in conformity with God’s Word? It’s just an accident, because the foundation is you.

As long as you find all these areas where it looks practical, yes, you’ll obey, but my friends, you’re not on the foundation. I tell you, you are not a good foundation. All other ground is sinking sand. All other ground is sinking sand. Are you going to be like Abraham who obeyed the bare Word of God? God’s Word and nothing else was enough to get obedience from him.

You know what? What is so lovely is in Romans 4, when it tells us that Abraham listened to God and obeyed, it says in the King James (it doesn’t use this phrase in the modern translations, and, oh, I long for it), “He staggered not at the promise of God …” Isn’t that intriguing? Paul says Abraham “… staggered not at the promise …” What promise? God said, “Take your son and kill him.”

But every command is a promise. It has this promise. Again and again and again, the Bible says, in one way or another, “Blessed are those who hunger and thirst for …” what? Blessedness? No. Righteousness. Don’t try to find blessedness. Do the right thing, and you’ll get all the blessedness you could possibly want. “Seek first his kingdom, and all these other things will be added unto you.” “Obey my Word, and you will know the truth, and the truth will set you free.” That’s the promise.

Friends, the reason we disobey is not because God’s commands are too hard. It’s because we’re too cynical. We don’t believe the promise. We don’t believe when God says, “Obey me, and you’ll get what you need.” We don’t believe it, so don’t you dare say, “The reason I’m not standing on the foundation is because it’s too hard.” Oh, no, my friends. It’s because you don’t believe God. You may believe in God, but do you believe God? A lot of you believe in God, but how many of you believe God? How many of us?

Lastly … this is the end … it’s not enough to simply put your mind and your will, you also have to put your heart on the foundation. By that, I mean this: It says here that Jesus Christ is the Chief Cornerstone. Unfortunately, today, cornerstones are almost what? Embellishments. They’re like decoration.

But in the good ol’ days, when the Bible was written, your cornerstone was very important because your cornerstone was the big stone in the house, and all the rest of the foundation stones were basically pushed up against it. If the cornerstone was left out or brought out, everything else would crumble, and that means, in a sense, the foundation is just an extension of the cornerstone.

Let’s draw that analogy out. If you know the Bible so well, if you’ve memorized the Bible so you could win every Bible test or Bible quiz in the world, and if you have been very diligent to know all those regulations and you’re following them every day, what does that make you? Well, you’re on the way, but if you stop there you’re a Pharisee, because the Pharisees knew the Bible by heart, and the Pharisees did all these things, and yet Jesus comes to them and says, “… you know neither the Scriptures nor the power of God?” It’s an amazing thing to say.

“You don’t know the Scriptures? How could he say that of the Pharisees?” I’ll tell you why. Because the purpose of the Bible is to bring you to put your faith in Christ as Savior and Lord. That’s the purpose of all of the Bible. If you just know a lot about the Bible, and if you’re just trying to obey diligently, but you have missed the point of it, you haven’t built on the foundation yet. The point of the foundation is the Cornerstone.

After Jesus Christ had risen from the dead, there were, one day, two disciples, two followers of Jesus, on the road to Emmaus. This is recorded at the end of the book of Luke, and Jesus Christ appears to them at one point. When they do not recognize him, he begins to explain about the Messiah. It says in Luke 24:27, “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.”

Did you hear that? “And beginning with Moses and all the Prophets …” Every one of them; even Obadiah. “… he explained to them what was said in all the Scriptures concerning himself.” What this means is every part of the Bible, one way or another, the purpose of it is to bring you to Christ, to bring you to put your faith in Christ as Savior and Lord. If you haven’t done that, you have not built on the foundation, because Jesus isn’t your Cornerstone. He’s not the thing you’ve built on.

Why is Jesus the Cornerstone? Because if you are relying on your self-discipline or your thoughtful and cognizant spirit that you have, having lived in New York for so long and gone to all the literary cafes, or on your moral record, or just on how true you are to your principles, if those things are your cornerstone, you still aren’t on the foundation.

What does it mean to make Jesus your Cornerstone? Charles Spurgeon, a great Baptist preacher in London in the nineteenth century, wrote about a conversation he had with a man who worked as a longshoreman on the dock. This is the conversation, and this is a perfect example of what it means to make Jesus your Cornerstone. Listen carefully.

Spurgeon says to the longshoreman, “Do you, my friend, have a good hope that if you die, God will accept you? What is your hope?” The longshoreman says, “Well, sir, I do. I believe I’m as good as most folk I know.” Spurgeon: “Oh, dear. Oh, dear. My friend, my friend, I’m very concerned for you. Is this the best you have to rely on?” The longshoreman, now a little bit shaken: “Well, I’m also very, very charitable to the needy.”

Spurgeon: “Oh, dear. Oh, dear. My friend, my friend, I’m concerned for you. Is this the best you have to rely on?” Then he turns to the man and says, “Have you sinned?” The man says, “Yes.” Then he says, “Well, what gives you hope you will be forgiven?” The longshoreman says, “I am very, very sorry for my sins, and I have stopped them.”

Spurgeon says, “That’s what you’re relying on for forgiveness? Now friend, suppose you get in debt to your grocer, and you go to her, and you say, ‘Look, ma’am, I’m sorry I can’t pay all these goods I have bought, but I’ll tell you what. I’m very sorry for all the debts, and I’ll never get into debt anymore.’ Do you think she would accept that? Of course not. Would you even try that with her? Of course not. Do you suppose you can treat the Great God that way, as you would never do to your own grocer?”

Now the longshoreman says, “Well, my dear pastor, what should I be relying on?” Spurgeon says, “Then I told him, as plainly as I could, how the Lord Jesus had taken the place of sinners, and how those who trusted in him and rested on his blood and righteousness would find pardon and peace.” Cornerstone. Your heart is not built on the foundation if you just know a lot about the Bible, but have you transferred your trust from all these other cornerstones to him?

Well, here’s where we are, at the end. My friends, let me just suggest … the Bible, the Scriptures … Jesus says, “Search the Scriptures …” I’ll just end with the two things that are there at the bottom of your outline anyway, two final admonitions.

1. Search the Scriptures

Do you know what that means? “Search the Scriptures …” A lot of you read the Bible like you walk down a path and you notice some flowers. That’s strolling. If you’re searching, you’re down on your hands and knees like you’re looking for a contact lens. That’s how you’re supposed to read the Scripture.

My life was changed forever 15 years ago when I went on a retreat, and a lady who was teaching the Bible said, “Tomorrow I want you all to study one verse for 30 minutes.” One verse. “Follow me, and I will make you become fishers of men,” she said. “I don’t want you to stop after five minutes, but for 30 minutes I want you to write down everything you see in that verse, everything you believe you can learn from that verse. I want at least 100 things.”

Let me tell you something. I’ve never been the same, because after five minutes you had four or five things down, and you said, “This is ridiculous. Thirty minutes?” But after you pray, and you look, and you think, and next thing you know, they come, and they come. Everybody came back that day with 100 things. She started saying, “Okay, circle the one thing that was probably the most life-changing, the most thrilling, the most important thing you learned from the verse,” and we all circled it.

“How many of you,” then she said, “found that in the first five minutes?” Nobody raised their hand. “How many of you found it in the first 10 minutes?” Nobody raised their hand. “How many of you found it in the first 15 minutes?” One or two. “How many of you found it in the first 20, then 30?” Almost everybody raised their hands. Search the Scriptures. Look at the diligence you put in to making a living.

Yet I think on the last day, a lot of our possessions are going to get up, and they’re going to speak to us. They’re going to say, “You broke your back for us, and now we’re rust and dust. Here was the Word of God in which imperishable treasure lay, and you hardly broke the cover.” But don’t just stop with that. Don’t just search the Scriptures …

2. Let the Scriptures search you

Let it search you. One of the reasons we’re so confused today is because we don’t know the Word of God. We don’t let it search us. We don’t find ourselves, every day, looking at it and saying, “Lord, let it be a sword that comes through and does surgery on me.”

Remember when Jesus vanished from those two disciples who were on the road to Emmaus? Remember that? He left. They turned to each other, and they said, “Didn’t our hearts burn within us when he opened the Scriptures to us?” When is the last time your heart burned within you as you opened the Scripture? Jesus will open the Scripture. He’ll speak to you if you come to him and say, “I want to be on the foundation, heart, will, and mind, every part of me.” Are you ready to do that? Are you ready to put the time in that it takes, or not? Let’s pray.

Father, we see on the one hand, the gist of this passage is that there is much work we can do. We need to put forth the effort to do the study. We need to put forth the effort to find the time. We need to be diligent in saturating our minds in the Word of God and trusting it and believing it and obeying it, but we also see it’s your Son who will come to us and open the Scriptures for us because we’re too dense, oh, Father. We’re fools, and yet it’s a promise.

Father, we want our hearts to burn within us. We want our hearts to warm up and mountains of ice and snow melt because your Son is teaching us the Word. Father, we want that, and I pray every person in this room will know this soon, but especially those here who need to make Jesus, you, oh, Lord Jesus, their Cornerstone. Enable us all to build on that foundation. For we pray it in Jesus’ name, amen.

ABOUT THE PREACHER

In 1989 Dr. Timothy J. Keller, his wife and three young sons moved to New York City to begin Redeemer Presbyterian Church. In 20 years it has grown to meeting for five services at three sites with a weekly attendance of over 5,000. Redeemer is notable not only for winning skeptical New Yorkers to faith, but also for partnering with other churches to do both mercy ministry and church planting.  Redeemer City to City is working to help establish hundreds of new multi-ethnic congregations throughout the city and other global cities in the next decades.

Dr. Tim Keller is the author of several phenomenal Christo-centric books including:

Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (co-authored with Greg Forster and Collin Hanson (February or March, 2014).

Encounters with Jesus:Unexpected Answers to Life’s Biggest Questions. New York, Dutton (November 2013).

Walking with God through Pain and Suffering. New York, Dutton (October 2013).

Judges For You (God’s Word For You Series). The Good Book Company (August 6, 2013).

Galatians For You (God’s Word For You Series). The Good Book Company (February 11, 2013).

Every Good Endeavor: Connecting Your Work to God’s Plan for the World. New York, Penguin Publishing, November, 2012.

Center Church: Doing Balanced, Gospel-Centered Ministry in Your City. Grand Rapids: Zondervan, September, 2012.

The Freedom of Self Forgetfulness. New York: 10 Publishing, April 2012.

Generous Justice: How God’s Grace Makes Us Just. New York: Riverhead Trade, August, 2012.

The Gospel As Center: Renewing Our Faith and Reforming Our Ministry Practices (editor and contributor). Wheaton: Crossway, 2012.

The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God. New York, Dutton, 2011.

King’s Cross: The Story of the World in the Life of Jesus (Retitled: Jesus the KIng: Understanding the Life and Death of the Son of God). New York, Dutton, 2011.

Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, Zondervan, 2010.

The Reason For God: Belief in an Age of Skepticism. New York, Dutton, 2009.

Counterfeit Gods: The Empty Priorities of Money, Sex, and Power, and the Only Hope That Matters. New York, Riverhead Trade, 2009.

Heralds of the King: Christ Centered Sermons in the Tradition of Edmund P. Clowney (contributor). Wheaton: Crossway Books, 2009.

The Prodigal God. New York, Dutton, 2008.

Worship By The Book (contributor). Grand Rapids: Zondervan, 2002.

Ministries of Mercy: The Call of the Jericho Road. Phillipsburg: P&R Publishing, 1997.

SUNDAY OT SERMON: James Boice – “Views if Creation: Progressive Creationism” – Genesis 1:1-2

SERIES: GENESIS – PART 9

Genesis 1-11 vol 1 Boice

In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. – Genesis 1:1-2

In the past four messages (the past four weeks) we looked at four competing views of creation: atheistic evolution, tehistic evolution, the gap theory, and six-day creationism. Each has been well presented and well defended by able advocates; but each has problems, as we have seen. As a result, in recent years a fifth approach to the creation process has appeared: progressive creationism. Briefly stated, it says that God created the world directly and deliberately, that is, without leaving anything to “chance,” but that he did it over long periods of time that correspond roughly to the geological ages. Moreover, this creation is still going on. Progressive creationism attempts to show how current scientific theories of the origins of the universe and the formation of the earth match the revelation in Genesis.

This approach is not entirely new. For example, some elements of the progressive creationists’ description of the early formation of the earth sound much like things the gap theorists were saying earlier in this century. Parts of the theory would be affirmed by evolutionists.

One book that takes this position is Genesis One & the Origin of the Earth by Robert C. Newman and Herman J. Eckelmann. Newman, who holds a doctorate in astrophysics from Cornell University, is professor of New Testament at the Biblical Theological Seminary, Hatfield, Pennsylvania. Eckelmann has been an associate with the Center for Radiophysics and Space Research at Cornell University but is now pastor of a church in Ithaca, New York. A second book that espouses progressive creationism is Creation and the Flood: An Alternative to Flood Geology and Theistic Evolution by Davis A. Young, son of the well-known Westminster Theological Seminary professor of Old Testament, Edward J. Young. Important to each of their views is the idea that the creative days of Genesis launch creative periods in the sense that the work begun on the earlier days continues to unfold in some form during the later days. The progressive creationists want to make possible the appearance of some new forms of vegetation in late geological periods even though the Genesis account places the creation of plants and trees on day three—to give just one example.

This view is held by many Christians who are in scientific fields, even though they have not published books on their position. It is held by quite a few biblical scholars and theologians.

A Possible Interpretation

Since even scientists are unsure precisely how the earth may have formed, it is an exercise in speculation to suggest an early history of the earth and universe. Nevertheless, since an outline of that history is given in the first chapter of Genesis, it is not out of place to look at it in terms of current geological theory, which is essentially what the progressive creationists have done. The result is something like the following (composite) picture of development.

Initial creation. The first verse of Genesis tells us that “God created the heavens and the earth.” It does not tell us how God created the heavens or the earth, nor when. So it is permissible to view this statement in terms of the prevailing “big bang” theory. That is, the universe had a definite beginning on the order of 15 to 20 billion years ago. At that point all the matter in the universe was together, but it began moving outward by sudden rapid expansion. Scientists estimate that nearly all elements would have been formed by the end of the first half hour. As matter expanded, galaxies, solar systems, and satellite bodies were formed. In this early period the earth would have been quite hot. Most of the water would have been in the atmosphere. Consequently, there would have been a heavy cloud layer that would have shrouded the earth in impenetrable darkness. As the earth cooled some of the cloud cover would have condensed and would have fallen as rain, thus forming oceans. Progressive creationists feel that this state of things is well reflected in Genesis 1:2, which says, “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”

The first day. After the first verse of Genesis the focal point of the creation narrative is the earth. Therefore, the statement of God in verse 3 (“let there be light”) refers to the appearance of light on earth. This would mean that the clouds covering the earth had now thinned enough for the light of the sun, which had been shining all along, to penetrate to the earth’s surface. As the earth rotated there would be periods of night and day, although the sun and other heavenly bodies would not themselves be visible. This is called the first day of creation because it was the first significant event in the preparation of the earth for habitation.

The second day. On this day the cooling process continued with a further thinning of the clouds and a separation between them and the waters that now lay on the earth. These verses (vv. 6–8) speak of the firmament (correctly translated “an expanse” in the New International Version), the waters under the firmament, and the waters above the firmament. What is distinct about this day is neither the existence of the cloud cover nor the existence of the waters that covered the earth; these existed before. The new element is the appearance of the firmament or atmosphere, what we call the sky. This separated the two waters that before were close together. Interestingly, current scientific thought also views the development of the atmosphere and oceans as a fairly recent event in earth’s history (See P. Brancazio and A.G.W. Cameron, The Origin and Evolution of Atmospheres and Ocenas. New York: John Wiley and Sons, 1964. Cited by D.A. Young, Creation and the Flood, 124.

The third day. This day marks the separation of the great land masses from the oceans and the appearance of vegetation on the land. Presumably the land appeared as the result of volcanic eruptions and the buckling of the earth’s crust. Psalm 104:6–9 describes this appearance: “You covered it [the earth] with the deep as with a garment; the waters stood above the mountains. But at your rebuke the waters fled, at the sound of your thunder they took to flight; they flowed over the mountains, they went down into the valleys, to the place you assigned for them. You set a boundary they cannot cross; never again will they cover the earth.” These verses suggest that the land appeared gradually as it was drained of its covering.

Mention of the plants, particularly “seed-bearing plants and trees,” creates some problems with the science of paleobotany. So far as we know, only very simple plants existed early—namely, seaweed, algae, and bacteria—and these are associated with the oceans rather than the land. More complex plants appeared later. The seed-bearing plants mentioned in Genesis are found first in the Devonian period (about 400 million years ago). The first trees appear in the Pennsylvania period (i.e., about 320 million years ago). Again, the Genesis account seems to say that plants appeared before animals, but the fossil record shows that these appeared simultaneously. What can be done with these difficulties? It may be impossible at this stage to give a definitive answer, but two things may be noted. First, the creative acts compressed into Genesis 1:11 did not necessarily take place all at one time. They could have taken place over a fairly long period in which grasses could have come first, followed by herbs, followed by fruit trees. Second, most of the geological record is derived from marine rocks. Therefore, it does not necessarily give an accurate picture of what may or may not have existed on land. One does not really expect to find fossils of large land plants in such beds. As time goes on there may well be additional light on this particular period of the earth’s development.

The fourth day. Light had been reaching earth since the first day of creation; it was through this influence that the vegetation created on day three was enabled to appear and prosper. But now the skies cleared sufficiently for the heavenly bodies to become visible. It is not said that these were created on the fourth day; they were created in the initial creative work of God referred to in Genesis 1:1. But now they begin to function as regulators of the day and night, “as signs to mark seasons and day and years” (Gen. 1:14).

The fifth day. On the fifth day God began to create living creatures. The word “create” (baraʾ) is used here for the first time since verse 1, probably indicating a de novo act of God, unrelated to what had been done previously. Earlier God is said to have “separated,” “made,” and “formed” various things. The land itself is said to have “produced” vegetation. Not so with the birds and sea creatures! These were created by God and now began to fill the earth that had been prepared to receive them.

On this day too we have problems with the fossil record, as Young and others recognize. But these are not overwhelming. Young writes, “The fact that many marine invertebrate animals such as corals and trilobites appear in the fossil record prior to land plants implies a contradiction between Genesis and geology. We must, however, keep in mind the incompleteness of the plant record and our lack of knowledge as to the exact limits of the categories described in verses 20–22. It is important to point out that the major groups in view here, that is, birds, most fish, swimming reptiles such as crocodiles or the extinct mosasaurs, flying reptiles like pterodactyls, seals and whales, do appear later in the fossil record than most land plants. As a generality such is the case. Birds first appear in the Jurassic period, fish are well-developed from Ordovician onwards but proliferate in the Tertiary, complex marine and aerial reptiles are Mesozoic, and large swimming mammals are Tertiary” (D.A. Young, Creation and the Flood, 130).

Young, as most other progressive creationists, allows for some overlap of the creative days.

The sixth day. One of the best arguments for the days of Genesis 1 being periods of long duration is the amount of creative activity recorded as having taken place on day six. God created land animals, divided into three general categories: livestock (that is, animals capable of being domesticated), creatures that move along the ground (the reference is to animals such as squirrels, chipmunks, and woodchucks, and may include reptiles), and wild animals (that is, those that could not be domesticated). Many categories of each are involved because each is said to reproduce according to “their kinds” (plural). On this day God also created man, last but at the peak of the created order. Since God is said to have created each of these three categories of animals and man independently and after certain specific kinds, the possibility of general evolution seems to be discounted. Still there is no reason to rule out some kinds of development within species (microevolution), such as the alleged development of the horse. The language of the verses suggests a pause between the making of animals and the creation of man, and there may have been other pauses also.

The progressive creationists’ view of God’s creation is tentative, for not all scientific evidence is in and even the narrative of Genesis may not be understood as well as we shall understand it some day. But in general terms this is what the progressive viewpoint holds. Its adherents regard it as a reasonable harmony between the Genesis record and the facts of geology and other scientific disciplines.

What are the Problems?

Some of the problems with this view have already been suggested. The most obvious are the apparent discrepancies between the fossil record and the order in which plants, fish, and land animals are said to have been created in Genesis. This is serious. On the other hand, it is not of such weight as to immediately disqualify the theory. Science assumes that life first appeared in the oceans or other watery places, but it does not know this and it is possible that life may have appeared on land before it appeared in the water. Moreover, if one discounts the earliest forms of life, such as algae, bacteria, and seaweed, which mean a great deal to botanists but are probably not in view in Genesis at all, the order of the appearance of life in Genesis and in the fossil record is quite similar.

Second, there is the linguistic problem of taking the days of Genesis as long periods, which the six-day creationists regard as impossible. This has already been discussed in presenting the creationists’ view. Here we may simply note that there are at least two sides to the argument. On the surface it would be natural to take the word “day” in Genesis 1 as referring to a literal twenty-four-hour day. But even this is not without question, for the account clearly indicates that God did not establish the sun and other heavenly bodies for the regulating of “seasons and days and years” until day four. Augustine noted this fifteen hundred years ago, and so have others. James Orr wrote, “It is at least as difficult to suppose that only ordinary days of twenty-four hours are intended, in view of the writer’s express statement that such days did not commence till the fourth stage of creation, as to believe that they are symbols” (Orr, Christian View, 421). There are other places even in Moses’ writings where “day” clearly means “period” (cf. Gen. 2:4; Ps. 90:4).

The third and, in my judgment, most serious objection to the progressive creation theory is that it introduces death into the world before the fall (or even the creation) of Adam. If death was the punishment for sin, as the Bible seems to indicate, and if this punishment was imposed upon the whole world (including the animals) as the result of Adam’s sin, then there could not have been death in the world before Adam, and the fossil record must be post-Adamic, as the flood geologists state. Morris puts it tersely: “The day-age theory … accepts as real the existence of death before sin, in direct contradiction to the biblical teaching that death is a divine judgment on man’s dominion because of man’s sin (Rom. 5:12). Thus it assumes that suffering and death comprise an integral part of God’s work of creating and preparing the world for man; and this in effect pictures God as a sadistic ogre, not as the biblical God of grace and love” (Morris, The Genesis Record, 54).

The objection is serious, but these points must be considered:

1. The actual curse of God as the result of man’s sin, recorded in Genesis 3, says nothing about the animals. It is a curse on four things only: the man, the woman, the serpent, and the ground for the man’s sake. Nowhere is it said that the earth or universe underwent a drastic transformation, nor even that the serpent, though an animal, was to die in punishment for its part in the temptation. Its curse was only to crawl on its belly and thus be cursed “above all the livestock and all the wild animals” (Gen. 3:14).

2. The curse on Adam and Eve did not involve physical death only, though that was horrible enough in that they were created for communion with God who is eternal; it involved spiritual death. But this does not really pertain to the animal realm in that animals do not have God-consciousness in the first place. It is conceivable that animals could be created to enjoy a normal life span and then to die without this having any of the judgmental qualities death has for man.

3. The texts often cited from the New Testament in support of the view that death came to the animal world as a result of man’s sin do not prove the point. Romans 8:19–21 does not contrast the present imperfection of the world with a more glorious past state but with the future state when it shall be delivered from its “bondage to decay” along with the final redemption of God’s children. Similarly, Romans 5:12, though it speaks of the introduction of death into the world through Adam’s sin, does not necessarily speak of the infliction of this penalty on any creature other than man.

4. It is hard to imagine a world of living things in which death does not occur in some form, if only because living things live by eating other living things. Even assuming that the carnivores were herbivores before Adam’s fall, these still had to eat plants that thereby died. Did birds not eat insects? Did fish not eat other fish? We can imagine that the birds all ate berries; but even if the fish ate plankton, the plankton died.

In view of these points, progressive creationists would argue that death did indeed exist in the world before Adam—otherwise, how would he know what the threat of death meant (“You must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die”)? But it did not have the horror for animals that it had for Adam and has for us today. Young writes, “The most that can be said with certainty about the effect of the fall on geological phenomena is that it introduced death and suffering into the human race for the first time. … It cannot be proved from the Scripture that the curse resulted in anything other than pain, sorrow, agonizing labor, and death for man and degradation for the serpent. Ideas about structural changes in the animals, death among animals, and drastic transformations in the laws of nature such as the laws of thermodynamics must from a Scriptural perspective forever remain pure speculations” (D.A. Young, Creation and the Flood, 168).

A Framework

We have come to an end of our examination of the various main views of creation, and it may seem that nearly everything is undecided. For many it may be; nearly anyone—anyone who can see the difficulties, whatever view he or she holds—will face problems. Still it is not true that everything is undecided. We have not settled everything, but we have established a framework in which our thinking about creation may go forward.

First, we have dismissed atheistic evolution and have come close to dismissing theistic evolution as well. This means that the world of man and things did not come about by chance happenings over long periods of evolutionary history but as a result of God’s direct creative activity.

Second, we have suggested that any view that makes the earth a relatively new thing (on the order of twelve thousand to twenty thousand years old) flies in the face of too much varied and independent evidence to be tenable. Some would dispute this, of course. But in my judgment the earth and universe are indeed billions of years old.

Third, we have shown the possibility of God’s having formed the earth and its life in a series of creative days representing long periods. In view of the apparent age of the earth, this is not only possible—it is probable. Nothing is to be gained by insisting that God had to create all things in six literal twenty-four-hour days.

This does not mean, however, that everything said by evolutionists about the many millions of years in which the earth and its life are supposed to have formed is factual. The periods involved may be considerably shorter than current evolution and geologic theory suggest, since the main reason for insisting on such interminable ages is to give the amount of time supposed to be necessary for life to emerge through chance occurrences. In particular, there is no need to argue for the great antiquity of man. Man may be relatively recent, though how recent is unclear. (The fossil evidence for man’s antiquity will be considered when the creation of man himself is discussed in Part 11 in this Series on Genesis.)

Finally, we can make these “spiritual” applications. We have discussed the theory of evolution in which everything we know is supposed to have evolved by mere chance. We have rejected evolution. But there is a sense in which those who know God are enabled to evolve increasingly into that image of what he would have us to be, and we rejoice in that. Again, we have discussed the gap theory. We have seen that there may be gaps in what is told us in the historical sections of Genesis; there may be gaps in our knowledge. But there are no gaps in the wisdom, knowledge, or love of God, and in this we rejoice. We have discussed the twenty-four-hour-day theory. We have seen evidence for and against that option. But whether the days of Genesis are twenty-four hours long or much longer, all time is God’s time and is used by him. Our days are also God’s days. Last, we considered progressive creationism. It may be close to the true picture. But we need to remember that there is never any true or lasting progress that is not God’s doing and that where God works there is always progress. Let us ask him to make progress with us as we strive to grow in the knowledge of his will and ways.

About the Preacher

Boice JM in pulpit

James Montgomery Boice, Th.D., (July 7, 1938 – June 15, 2000) was a Reformed theologian, Bible teacher, and pastor of Tenth Presbyterian Church in Philadelphia from 1968 until his death. He is heard on The Bible Study Hour radio broadcast and was a well-known author and speaker in evangelical and Reformed circles. He also served as Chairman of the International Council on Biblical Inerrancy for over ten years and was a founding member of the Alliance of Confessing Evangelicals. James Boice was one of my favorite Bible teachers. Thankfully – many of his books and expositions of Scripture are still in print and more are becoming available. The sermon above was adapted from Chapter 9 in Genesis 1-11: An Expositional Commentary. vol. 1: Creation and Fall. Grand Rapids: Baker, 2006.

Under Dr. Boice’s leadership, Tenth Presbyterian Church became a model for ministry in America’s northeastern inner cities. When he assumed the pastorate of Tenth Church there were 350 people in regular attendance. At his death the church had grown to a regular Sunday attendance in three services of more than 1,200 persons, a total membership of 1,150 persons. Under his leadership, the church established a pre-school for children ages 3-5 (now defunct), a high school known as City Center Academy, a full range of adult fellowship groups and classes, and specialized outreach ministries to international students, women with crisis pregnancies, homosexual and HIV-positive clients, and the homeless. Many of these ministries are now free-standing from the church.

Dr. Boice gave leadership to groups beyond his own organization. For ten years he served as Chairman of the International Council on Biblical Inerrancy, from its founding in 1977 until the completion of its work in 1988. ICBI produced three classic, creedal documents: “The Chicago Statement on Biblical Inerrancy,” “The Chicago Statement on Biblical Hermeneutics” and “The Chicago Statement on the Application of the Bible to Contemporary Issues.” The organization published many books, held regional “Authority of Scripture” seminars across the country, and sponsored the large lay “Congress on the Bible I,” which met in Washington, D.C., in September 1987. He also served on the Board of Bible Study Fellowship.

He founded the Alliance of Confessing Evangelicals (Alliance) in 1994, initially a group of pastors and theologians who were focused on bringing the 20th and now 21st century church to a new reformation. In 1996 this group met and wrote the Cambridge Declaration. Following the Cambridge meetings, the Alliance assumed leadership of the programs and publications formerly under Evangelical Ministries, Inc. (Dr. Boice) and Christians United for Reformation (Horton) in late 1996.

Dr. Boice was a prodigious world traveler. He journeyed to more than thirty countries in most of the world’s continents, and he taught the Bible in such countries as England, France, Canada, Japan, Australia, Guatemala, Korea and Saudi Arabia. He lived in Switzerland for three years while pursuing his doctoral studies.

Dr. Boice held degrees from Harvard University (A.B.), Princeton Theological Seminary (B.D.), the University of Basel, Switzerland (D. Theol.) and the Theological Seminary of the Reformed Episcopal Church (D.D., honorary).

A prolific author, Dr. Boice had contributed nearly forty books on a wide variety of Bible related themes. Most are in the form of expositional commentaries, growing out of his preaching: Psalms (1 volume), Romans (4 volumes), Genesis (3 volumes), Daniel, The Minor Prophets (2 volumes), The Sermon on the Mount, John (5 volumes, reissued in one), Ephesians, Phillippians and The Epistles of John. Many more popular volumes: Hearing God When You Hurt, Mind Renewal in a Mindless Christian Life, Standing on the Rock, The Parables of Jesus, The Christ of Christmas, The Christ of the Open Tomb and Christ’s Call to Discipleship. He also authored Foundations of the Christian Faith a 740-page book of theology for laypersons. Many of these books have been translated into other languages, such as: French, Spanish, German, Japanese, Chinese and Korean.

He was married to Linda Ann Boice (born McNamara), who continues to teach at the high school they co-founded.

Source: Taken directly from the Aliance of Confessing Evangelicals’ Website

James Montgomery Boice’s Books:

1970 Witness and Revelation in the Gospel of John (Zondervan)
1971 Philippians: An Expositional Commentary (Zondervan)
1972 The Sermon on the Mount (Zondervan)
1973 How to Live the Christian Life (Moody; originally, How to Live It Up,
Zondervan)
1974 Ordinary Men Called by God (Victor; originally, How God Can Use
Nobodies)
1974 The Last and Future World (Zondervan)
1975-79 The Gospel of John: An Expositional Commentary (5 volumes,
Zondervan; issued in one volume, 1985; 5 volumes, Baker 1999)
1976 “Galatians” in the Expositor’s Bible Commentary (Zondervan)
1977 Can You Run Away from God? (Victor)
1977 Does Inerrancy Matter? (Tyndale)
1977 Our Sovereign God, editor (Baker)
1978 The Foundation of Biblical Authority, editor (Zondervan)
1979 The Epistles of John: An Expositional Commentary (Zondervan)
1979 Making God’s Word Plain, editor (Tenth Presbyterian Church)
1980 Our Savior God: Studies on Man, Christ and the Atonement, editor (Baker)
1982-87 Genesis: An Expositional Commentary (3 volumes, Zondervan)
1983 The Parables of Jesus (Moody)
1983 The Christ of Christmas (Moody)
1983-86 The Minor Prophets: An Expositional Commentary (2 volumes,
Zondervan)
1984 Standing on the Rock (Tyndale). Reissued 1994 (Baker)
1985 The Christ of the Open Tomb (Moody)
1986 Foundations of the Christian Faith (4 volumes in one, InterVarsity
Press; original volumes issued, 1978-81)
1986 Christ’s Call to Discipleship (Moody)
1988 Transforming Our World: A Call to Action, editor (Multnomah)
1988, 98 Ephesians: An Expositional Commentary (Baker)
1989 Daniel: An Expositional Commentary (Zondervan)
1989 Joshua: We Will Serve the Lord (Revell)
1990 Nehemiah: Learning to Lead (Revell)
1992-94 Romans (4 volumes, Baker)
1992 The King Has Come (Christian Focus Publications)
1993 Amazing Grace (Tyndale)
1993 Mind Renewal in a Mindless Age (Baker)
1994-98 Psalms (3 volumes, Baker)
1994 Sure I Believe, So What! (Christian Focus Publications)
1995 Hearing God When You Hurt (Baker)
1996 Two Cities, Two Loves (InterVarsity)
1996 Here We Stand: A Call from Confessing Evangelicals, editor with
Benjamin E. Sasse (Baker)
1997 Living By the Book (Baker)
1997 Acts: An Expositional Commentary (Baker)
1999 The Heart of the Cross, with Philip Graham Ryken (Crossway)
1999 What Makes a Church Evangelical?
2000 Hymns for a Modern Reformation, with Paul S. Jones
2001 Matthew: An Expositional Commentary (2 volumes, Baker)
2001 Whatever Happened to the Gospel of Grace? (Crossway)
2002 The Doctrines of Grace, with Philip Graham Ryken (Crossway)
2002 Jesus on Trial, with Philip Graham Ryken (Crossway)

Chapters

1985 “The Future of Reformed Theology” in David F. Wells, editor,
Reformed Theology in America: A History of Its Modern Development
(Eerdmans)
1986 “The Preacher and Scholarship” in Samuel T. Logan, editor, The
Preacher and Preaching: Reviving the Art in the Twentieth Century
(Presbyterian and Reformed)
1992 “A Better Way: The Power of Word and Spirit” in Michael Scott
Horton, editor, Power Religion: The Selling Out of the Evangelical Church?
(Moody)
1994 “The Sovereignty of God” in John D. Carson and David W. Hall,
editors, To Glorify and Enjoy God: A Commemoration of the 350th
Anniversary of the Westminster Assembly (Banner of Truth Trust)

SOURCE: from the Tenth Presbyterian Church, Philadelphia, website

40 GREAT LEADERSHIP ACCOUNTABILITY QUESTIONS

*By Scott Thomas and Tom Wood

Gospel Coach

The following questions can be used to protect a disciple in his leadership skills and development. Each section can take up to one hour to discuss between a coach and a disciple.

SELF-LEADERSHIP

(1) How are you unique? (calling, gifts, passions, personality, experiences, sin patterns)

(2) How do you stay inspired? How often do you practice this?

(3) How do you apply the gospel to yourself? What is the message in your mind?

(4) What are the rythms of grace in your life? (Scripture, worship, prayer, community, family, time off)

(5) What idols compete for your worship? How do you forsake each idol?

(6) What sinful mental images repeatedly play in your head? How do you take those thoughts captive?

(7) How are you stewarding the gifts you have for the greatest benefit? (time, resources, skills)

INTERPERSONAL LEADERSHIP 

(1) Who understands you best? Other than your family, who are the people with whom you share life together? (2 Timothy 2:2)

(2) Whom do you pray for? What specific petitions are you praying for them?

(3) Who would you like to choose to become one of your influencer friends? What is your plan for making this happen?

(4) How are you telling “truth in love” to the people under your leadership? When do you “spin” something?

(5) How faithful are you in being on time and following through with promises?

(6) Do you say yes and no with clarity so that it builds confidence and trust?

(7) Whom are the people you tend to try to please and why?

(8) How are you discipling each of your children and your spouse (if applicable)?

(9) Who really knows you?

(10) What relationships are broken in your life? What are you doing to bring reconciliation?

ORGANIZATIONAL LEADERSHIP

(1) How has God called you to serve him? How are you fulfilling this calling?

(2) What things nudge you away from following your calling?

(3) What is the most pressing leadership issue you are currently facing?

(4) Do people in your leadership area know with clarity what you expect of them?

(5) What are you doing well in your leadership? What needs your attention?

(6) How do you encourage those you are leading to follow the objectives of your organization?

(7) In what ways do you personify your calling?

(8) What opportunities did you decline for the sake of fulfilling your objectives?

(9) What are the stories that define the culture of your leadership area? How do you capture these stories? How are the stories being shared?

TEAM LEADERSHIP

(1) Who is your team? (roles, styles)

(2) Who is going to replace you?

(3) How do you demonstrate your love for each team member?

(4) What dysfunctions in your team are you addressing?

(5) With whom do you sense the most synergy? How can you maximize this?

(6) With whom do you sense the least synergy? Why? How are you minimizing this?

(7) Whom do you struggle to trust? Why? How do you address issues of distrust with them?

(8) What inspires each team member? (Ask each one, “What aspect of your work brings you the most joy, and what stories do you tend to tell most often?)

(9) How do you empower your team members to exercise their greatest gifts and talents on the team?

PASTORAL LEADERSHIP

(1) What does faithfulness in your calling look like for you?

(2) In which young leaders are you investing your life to develop?

(3) How are you making disciples?

(4) How are you equipping others to serve Jesus’ church more effectively?

(5) How are you living in a missional way?

*SOURCE: Scott Thomas and Tom Wood. Gospel Coach. Grand Rapids: Zondervan, 2013, Appendix 3.