1. The gospel is a message about God. It tells us who he is , what his character is, what his standards are and what he requires of us, his creatures. It tells us that we owe our very existence to him, that for good or ill we are always in his hands and under his eye, and that he made us to worship and serve him, to show forth his praise and to live for his glory. These truths are the foundation of theistic religion, and until they are grasped the rest of the gospel message will seem neither cogent nor relevant. It is here, with the assertion of man's complete and constant dependence on his Creator, that the Christian story starts.
The gospel starts by teaching us that we, as creatures, are absolutely dependent on God, and that he, as Creator, has an absolute claim on us. Only when we have learned this can we see what sin is, and only when we see what sin is can we understand that good news of salvation from sin. We must know what it means to call God Creator before we can grasp what it means to speak of him as Redeemer. Nothing can be achieved by talking about sin and salvation where this preliminary lesson has not in some measure been learned. J I Packer (Evangelism and the Sovereignty of God Pgs 66,67)
Wednesday, February 9, 2011
Sunday, February 6, 2011
Evangelism: God's Part and Mine Part 7
{So we see there are two opposite pitfalls...Failure to overemphasize my part or God's part in evangelism can be a pitfall...} Each is the result of partial vision, which means partial blindness; each reveals a failure to face squarely the biblical antinomy of the responsibility of man and the sovereignty of God. Both unite to warn us not to pit these truths against each other, nor to allow either to obscure or overshadow the other in our minds. Both unite to warn us also against reacting from the one extreme of error into the other.
We shall proceed now according to this maxim. In what follows, we shall try to take both doctrines perfectly seriously, as the Bible does, and to view them in their positive biblical relationship. We shall not oppose them to each other, for the Bible does not oppose them to each other. Not shall we qualify or modify, or water down, either of them in terms of the other, for this is not what the Bible does either. What the Bible does is to assert both truths side by side in the strongest and most unambiguous terms as two ultimate facts; this, therefore, is the position that we must take in our own thinking. C. H. Spurgeon was once asked if he could reconcile these two truths each other. "I wouldn't try," he replied; "I never reconcile friends." Friends?- Yes, friends. This is the point that we have to grasp. In the Bible, divine sovereignty and human responsibility are not enemies. They are not uneasy neighbors; they are not in an endless state of cold war with each other. They are friends, and they work together. -J. I. Packer (Evangelism and the Sovereignty of God Pgs. 42,43)
We shall proceed now according to this maxim. In what follows, we shall try to take both doctrines perfectly seriously, as the Bible does, and to view them in their positive biblical relationship. We shall not oppose them to each other, for the Bible does not oppose them to each other. Not shall we qualify or modify, or water down, either of them in terms of the other, for this is not what the Bible does either. What the Bible does is to assert both truths side by side in the strongest and most unambiguous terms as two ultimate facts; this, therefore, is the position that we must take in our own thinking. C. H. Spurgeon was once asked if he could reconcile these two truths each other. "I wouldn't try," he replied; "I never reconcile friends." Friends?- Yes, friends. This is the point that we have to grasp. In the Bible, divine sovereignty and human responsibility are not enemies. They are not uneasy neighbors; they are not in an endless state of cold war with each other. They are friends, and they work together. -J. I. Packer (Evangelism and the Sovereignty of God Pgs. 42,43)
Friday, February 4, 2011
Evangelism: God's part and Mine Part 6
Christ's command means that we all should be devoting all our resources of ingenuity and enterprise to the task of making the gospel known in every possible way to every possible person. Unconcern and inaction with regard to evangelism are always, therefore, inexcusable. And the doctrine of divine sovereignty would be grossly misapplied if we should invoke it in such a way as to lessen the urgency, and immediacy, and priority, and binding constraint, of the evangelistic imperative. No revealed truth may be invoked to extenuate sin. God did not teach us the reality of his rule in order to give us an excuse for neglecting his orders.
In our Lord's parable of the talents (Mt 25:14-30), the 'good and faithful' servants were those who furthered their master's interests by making the most enterprising lawful use that they could of what was entrusted to them. The servant who buried his talent, and did nothing with it beyond keeping it intact, no doubt imagined that he was being extremely good and faithful, but his master judged him to be "wicked". "slothful", and "unprofitable". For what Christ has given us to use must be put to use; it is not enough simply to hide it away. We may apply this to our stewardship of the gospel. The truth about salvation has been made known to us, not for us simply to preserve (though we must certainly do that), but also, and primarily, for us to spread. The light is not meant to be hidden under the bushel. It is meant to shine; and it is our business to see that it shines. "You are the light of the world," says our Lord (Mt 5:14-16). He who does not devote himself to evangelism in every way that he can is not, therefore, playing the part of a good and faithful servant of Jesus Christ. -J. I. Packer (Evangelism and the Sovereignty of God Pgs. 41,42)
In our Lord's parable of the talents (Mt 25:14-30), the 'good and faithful' servants were those who furthered their master's interests by making the most enterprising lawful use that they could of what was entrusted to them. The servant who buried his talent, and did nothing with it beyond keeping it intact, no doubt imagined that he was being extremely good and faithful, but his master judged him to be "wicked". "slothful", and "unprofitable". For what Christ has given us to use must be put to use; it is not enough simply to hide it away. We may apply this to our stewardship of the gospel. The truth about salvation has been made known to us, not for us simply to preserve (though we must certainly do that), but also, and primarily, for us to spread. The light is not meant to be hidden under the bushel. It is meant to shine; and it is our business to see that it shines. "You are the light of the world," says our Lord (Mt 5:14-16). He who does not devote himself to evangelism in every way that he can is not, therefore, playing the part of a good and faithful servant of Jesus Christ. -J. I. Packer (Evangelism and the Sovereignty of God Pgs. 41,42)
Wednesday, February 2, 2011
Evangelism: God's Part and Mine Part 5
There is the temptation for some to minimize our part in evangelism. In their zeal to glorify God by acknowledging his sovereignty in grace, and by refusing to imagine that their own services are indispensable to him, they are tempted to lose sight of the church's responsibility to evangelize...
Perhaps the classic instance of this way of thinking was provided two centuries ago by the chairman of the ministers' fraternal at which William Carey mooted the founding of a missionary society. "Sit down, young man," said the old warrior; "when God is pleased to convert the heathen, He will do it without your aid, or mine!" The idea of taking the initiative in going out to find men of all nations for Christ struck him as improper and, indeed, presumptuous.
Now think twice before you condemn that old man. He was not entirely without understanding. He had at least grasped that it is God who saves, and that he saves according to his own purpose, and does not take orders from man in the matter. He had grasped too that we must never suppose that without our help God would be helpless. He had, in other words, learned to take the sovereignty of God perfectly seriously. His mistake was that he was not taking the church's evangelistic responsibility with equal seriousness. He was forgetting that God's way of saving men is to send out his servants to tell them the gospel, and that the church has been charged to go into all the world for that very purpose. But this is something that we must not forget. -J.I. Packer (Evangelism and the Sovereignty of God Pgs. 40-41)
Perhaps the classic instance of this way of thinking was provided two centuries ago by the chairman of the ministers' fraternal at which William Carey mooted the founding of a missionary society. "Sit down, young man," said the old warrior; "when God is pleased to convert the heathen, He will do it without your aid, or mine!" The idea of taking the initiative in going out to find men of all nations for Christ struck him as improper and, indeed, presumptuous.
Now think twice before you condemn that old man. He was not entirely without understanding. He had at least grasped that it is God who saves, and that he saves according to his own purpose, and does not take orders from man in the matter. He had grasped too that we must never suppose that without our help God would be helpless. He had, in other words, learned to take the sovereignty of God perfectly seriously. His mistake was that he was not taking the church's evangelistic responsibility with equal seriousness. He was forgetting that God's way of saving men is to send out his servants to tell them the gospel, and that the church has been charged to go into all the world for that very purpose. But this is something that we must not forget. -J.I. Packer (Evangelism and the Sovereignty of God Pgs. 40-41)
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