Tomorrow is election day. People all over the United States will be heading to the polls. Many will enter the voting booth with high hopes. They'll cast their ballots for the man they believe can deliver them from economic (and maybe social) evil. They want a leader who can break their bondage.
Many will go to the polls tomorrow conflicted. They have become disillusioned by the political process, and feel that neither candidate represents their interest. Why can't we have a better option? Who can save America from this slow and painful downward slide?
Will the outcome of tomorrow's election really make a difference? Will it matter who is sworn in come January? In one sense, it does matter. Policies affecting all of us could be extended or ended. Yet, in another sense, it doesn't matter. No matter who wins the election, evil will still be a real presence within our world.
We have become ineffective at fight evil in our world because we no longer fight it within ourselves. We make mistakes and wrestle with addiction; we do not sin. We need understanding, not a new heart. With so many people and events to blame, personal responsibility can take a holiday.
The truth is the person elected to the office of President can't save us. He's just a man. A man with a plan and a policy, but still just a man. We need something more.
Lord willing, I'm going to the polls tomorrow. I'm going to go into that booth, and cast my ballot. Unlike some Americans, I'll come out of that both confident. I don't mean that I'll be confident my guy will win or confident I made the best choice.
I'll be confident that God is in control. For purposes I cannot guess, God has determined who will win this election. He won't be waiting up all night to see how the vote turned out. He has known since the foundation of this world.
May great confidence will be that I am in the hands of the one who is in charge. I don't have to worry. I only have to seek his kingdom. I am comforted by Solomon's wisdom: "The lot is cast into the lap, but its every decision is from the Lord" (Prov. 16:33). I may not know who is going to win, but I know who is in control.
Showing posts with label Election. Show all posts
Showing posts with label Election. Show all posts
Monday, November 5, 2012
Tuesday, September 28, 2010
It's Not About Us
"For my name's sake I defer my anger, for the sake of my praise I restrain it for you, that I may not cut you off. Behold, I have refined you, but not as silver; I have tried you in the furnace of affliction. For my own sake, for my own sake, I do it, for how should my name be profaned? My glory I will not give to another" (Isa. 48:9-11, ESV).
It is difficult for most of us to hear words like this and not think the worst. In this passage, God is telling Israel it isn't about them. And by extension, he is telling us that it is not about us either.
When Abraham was called out of Ur, it wasn't about him. When God chose Jacob over Esau, it wasn't about Jacob. It was about God. God created a universe through which, in which, and to which he would display his glory. He formed, for his own purposes, mankind (male and female) to bear his image. He did not do this because it had to be done. He did it because he wanted to do it. So when he showed favor to Noah or Abraham or Jacob or David, it was because the choice pleased him by fulfilling his purpose.
In these verses, we see God's chief purpose-that his name be honored. Because he promised to make Israel into a great nation, he does so. He also restrains his anger, preserving a remnant, to keep his name from being profaned. The concept of God's name being profaned means that his character is called into question. God will not have his character questioned.
What he says he will do, he will do. There is no weakness in God. He is completely able to do all that he says he will do. There is no gap in his knowledge, and no flaw in his wisdom. He is holy, righteous, and just. His word is trustworthy and true. When his character is called into question by sinful humanity it is a great affront to his character.
It should not surprise us, nor shock us that God functions, primarily, to preserve his name. God is perfect. He cannot put anything above himself, or he would be guilty of idolatry. This he cannot do. He is not a megalomaniac. He isn't obsessed with himself, like some vanity crazed narcissist. God's self-love is holy and righteous.
Thus, these verses hint at the answer to the question: "How could God love a sinner like me?". These verses tell us that God can love sinners like us, because that is who he is. It also tells us that God rescues sinners like us, so that his name might be glorified. It is grace offered freely, to undeserving wretches like us. We owe our allegiance to God because he made us, and yet, apart from Christ we rebelled against him. We owe him the deepest gratitude, because he ransomed us from our sin debt, yet most of us act as if he owed it to us.
When we love ourselves, so that we press for our interests above others, we think in natural. We shrug off any guilt and develop elaborate explanations as to why it is right that we should seek our own preferences. If someone questions our character or accuses of lying, we instantly try to defend ourselves. We feel justified in our defensive maneuvers. With all our sins and shortcomings, we find ourselves easily offended when someone questions our character or motives or trustworthiness. But we seem equally offended that God would be offended when sinful human beings call his holy character into question.
We shouldn't be offended by the truth that salvation isn't about us. It is about the One with the power to create us, the power to sustain us, and the power to redeem us. Jesus died for us, because it was his Father's will that he take our place. The Father loves us, because it is his will to do so. He sent his Son to die in our place because it manifested his glory to all creation. In Christ, we glimpse, the height, depth, width, and breadth of God's love and graciousness. Because God's chief end is to glorify his name, we live to glorify his name, as well.
It is difficult for most of us to hear words like this and not think the worst. In this passage, God is telling Israel it isn't about them. And by extension, he is telling us that it is not about us either.
When Abraham was called out of Ur, it wasn't about him. When God chose Jacob over Esau, it wasn't about Jacob. It was about God. God created a universe through which, in which, and to which he would display his glory. He formed, for his own purposes, mankind (male and female) to bear his image. He did not do this because it had to be done. He did it because he wanted to do it. So when he showed favor to Noah or Abraham or Jacob or David, it was because the choice pleased him by fulfilling his purpose.
In these verses, we see God's chief purpose-that his name be honored. Because he promised to make Israel into a great nation, he does so. He also restrains his anger, preserving a remnant, to keep his name from being profaned. The concept of God's name being profaned means that his character is called into question. God will not have his character questioned.
What he says he will do, he will do. There is no weakness in God. He is completely able to do all that he says he will do. There is no gap in his knowledge, and no flaw in his wisdom. He is holy, righteous, and just. His word is trustworthy and true. When his character is called into question by sinful humanity it is a great affront to his character.
It should not surprise us, nor shock us that God functions, primarily, to preserve his name. God is perfect. He cannot put anything above himself, or he would be guilty of idolatry. This he cannot do. He is not a megalomaniac. He isn't obsessed with himself, like some vanity crazed narcissist. God's self-love is holy and righteous.
Thus, these verses hint at the answer to the question: "How could God love a sinner like me?". These verses tell us that God can love sinners like us, because that is who he is. It also tells us that God rescues sinners like us, so that his name might be glorified. It is grace offered freely, to undeserving wretches like us. We owe our allegiance to God because he made us, and yet, apart from Christ we rebelled against him. We owe him the deepest gratitude, because he ransomed us from our sin debt, yet most of us act as if he owed it to us.
When we love ourselves, so that we press for our interests above others, we think in natural. We shrug off any guilt and develop elaborate explanations as to why it is right that we should seek our own preferences. If someone questions our character or accuses of lying, we instantly try to defend ourselves. We feel justified in our defensive maneuvers. With all our sins and shortcomings, we find ourselves easily offended when someone questions our character or motives or trustworthiness. But we seem equally offended that God would be offended when sinful human beings call his holy character into question.
We shouldn't be offended by the truth that salvation isn't about us. It is about the One with the power to create us, the power to sustain us, and the power to redeem us. Jesus died for us, because it was his Father's will that he take our place. The Father loves us, because it is his will to do so. He sent his Son to die in our place because it manifested his glory to all creation. In Christ, we glimpse, the height, depth, width, and breadth of God's love and graciousness. Because God's chief end is to glorify his name, we live to glorify his name, as well.
Friday, February 19, 2010
He Will Uphold His People
"The steps of a man are established by the LORD, when he delights in his way; though he fall, he shall not be cast headlong, for the LORD upholds his hand" (Ps. 37:23-24, ESV).
I have known many who have felt uncomfortable with the thought that God directs our lives. It strikes at the very heart of human autonomy. We want absolute freedom to think and do as we please, but such freedom doesn't exist in the human experience. No one picks their parents, the day of their birth, the color of their eyes or hair. None of us picked where we would be born, where we would attend school, or the opportunities that we would have.
We didn't have absolute freedom in our past, we don't have it in our present, and we will never have it in our future. There are so many forces outside of our control in life that we often have to change our minds. But God isn't driven along by outside forces. He never has to change his mind. As David reminds, he has established our steps.
When we can have confidence in the reality that when we delight ourselves in the Lord, the Lord will keep us from falling to our destruction. He will uphold us in his grace and mercy. The knowledge that God has ordered our steps, that he has actively decreed certain events to transpire in our lives, as well as allowed other events to occur, should be an encouragement to us. If God, in love, set our feet on the path of finding him, then it is certain that he will not allow our feet to wander too far off of that path. He welcomes us to delight in him as he delights in us.
Thus, what we poses in the Lord is the freedom to love him, because he first loved us. His love is unchanging, unflinching, never-fading, always-enduring, whole-hearted, unconditional love. Even if we fall--like David did into grievous sin--the Lord will not let us be destroyed. He may chasten us (and he will), but he will not let us be swept away. His hand, his strong and mighty hand, will hold us up, and not let the flood waters of judgment sweep us away.
I have known many who have felt uncomfortable with the thought that God directs our lives. It strikes at the very heart of human autonomy. We want absolute freedom to think and do as we please, but such freedom doesn't exist in the human experience. No one picks their parents, the day of their birth, the color of their eyes or hair. None of us picked where we would be born, where we would attend school, or the opportunities that we would have.
We didn't have absolute freedom in our past, we don't have it in our present, and we will never have it in our future. There are so many forces outside of our control in life that we often have to change our minds. But God isn't driven along by outside forces. He never has to change his mind. As David reminds, he has established our steps.
When we can have confidence in the reality that when we delight ourselves in the Lord, the Lord will keep us from falling to our destruction. He will uphold us in his grace and mercy. The knowledge that God has ordered our steps, that he has actively decreed certain events to transpire in our lives, as well as allowed other events to occur, should be an encouragement to us. If God, in love, set our feet on the path of finding him, then it is certain that he will not allow our feet to wander too far off of that path. He welcomes us to delight in him as he delights in us.
Thus, what we poses in the Lord is the freedom to love him, because he first loved us. His love is unchanging, unflinching, never-fading, always-enduring, whole-hearted, unconditional love. Even if we fall--like David did into grievous sin--the Lord will not let us be destroyed. He may chasten us (and he will), but he will not let us be swept away. His hand, his strong and mighty hand, will hold us up, and not let the flood waters of judgment sweep us away.
Saturday, November 14, 2009
The Doctrine of Election, Pt. 2
When it comes to the doctrine of election, it is important to keep the biblical tension that exists between divine predestination and human responsibility. Scripture seems to indicate that God desires the salvation of all people (2 Pet. 3:9, John 3:16), but it clearly teaches that not all will be saved (Matt. 7:13-14, John 14:6). Without God pursuing fallen them, mankind would never look for God. The word tells us that "there is no one who does good, not even one" (Rom. 3:12, ESV). We are also told that no one seeks God (Rom. 3:11, see all of Rom. 3). Left to himself, man in his fallen state would always choose sin over God. God chose some to salvation, because if he hadn't none would have received it.
Some might ask the question, "Why didn't God choose everybody?" This is the wrong question to ask. We should be asking, "Why did God chose anybody?" Since God's choice is not based on foreseen merit, how does anyone make the cut. Quite simple, no one deserves heaven. We all deserve damnation. Yet, God in his mercy chose some to be saved. Why he chose them, we cannot say, because he didn't reveal his reasons to us. We must humbly acknowledge his mercy, and trust his holy wisdom.
Others might ask, "Doesn't the doctrine of election kill missions and evangelism?" The short answer is no. The apostle Paul makes an interesting statement, "Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory" (2 Tim. 2:10, ESV). Paul reminds us that God not only appoints the end (salvation), but the means (evangelism/missions), as well. We must share the gospel, because faith comes by hearing the message of Christ (see Rom. 10:13-17). Men like William Carey, Adoniram Judson, Charles Spurgeon, George Whitefield, and Jonathan Edwards held to the doctrine of election and actively shared the gospel.
In his article, "The Doctrine of Salvation--The Work of God" in A Theology for the Church, Kenneth Keathley offers five principles to help guide our thinking on the doctrine of election (page 722-23). They are:
I think these principles help us to navigate the rocky waters of election. Election serves as an internal memo, notifying the believer of God's unstoppable love for them. It reminds them that they didn't pursue God first, but he graciously pursued them and brought them to himself. What God began in them, he will bring to completion on the day of Christ's appearing. The doctrine of election should never defined in a way that limits our obedience to the Great Commission. We are not called to determine who is elect. We are called to preach the gospel and disciple those who come to faith in Jesus.
Some might ask the question, "Why didn't God choose everybody?" This is the wrong question to ask. We should be asking, "Why did God chose anybody?" Since God's choice is not based on foreseen merit, how does anyone make the cut. Quite simple, no one deserves heaven. We all deserve damnation. Yet, God in his mercy chose some to be saved. Why he chose them, we cannot say, because he didn't reveal his reasons to us. We must humbly acknowledge his mercy, and trust his holy wisdom.
Others might ask, "Doesn't the doctrine of election kill missions and evangelism?" The short answer is no. The apostle Paul makes an interesting statement, "Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory" (2 Tim. 2:10, ESV). Paul reminds us that God not only appoints the end (salvation), but the means (evangelism/missions), as well. We must share the gospel, because faith comes by hearing the message of Christ (see Rom. 10:13-17). Men like William Carey, Adoniram Judson, Charles Spurgeon, George Whitefield, and Jonathan Edwards held to the doctrine of election and actively shared the gospel.
In his article, "The Doctrine of Salvation--The Work of God" in A Theology for the Church, Kenneth Keathley offers five principles to help guide our thinking on the doctrine of election (page 722-23). They are:
1. Salvation is a sovereign work of God from beginning to end.
2. In a real and genuine way, God desires the salvation of all humanity.
3. God purposes the salvation of the elect, but only permits the damnation of the unbeliever.
4. Each person has freedom to choose or reject salvation.
5. Election originates, is accomplished, and will be consummated in Jesus Christ.
I think these principles help us to navigate the rocky waters of election. Election serves as an internal memo, notifying the believer of God's unstoppable love for them. It reminds them that they didn't pursue God first, but he graciously pursued them and brought them to himself. What God began in them, he will bring to completion on the day of Christ's appearing. The doctrine of election should never defined in a way that limits our obedience to the Great Commission. We are not called to determine who is elect. We are called to preach the gospel and disciple those who come to faith in Jesus.
Friday, November 13, 2009
Doctrine of Election, Pt. 1
The doctrine of election can be a hot-button issue. Yet, most Christians believe in election. They intuitively understand that God chose individuals to eternal life, because not all will be saved. However, they are uncomfortable with idea of an equal election to damnation, or to put it another way, many Christians do not like the idea of God choosing some for heaven and choosing others for hell. To others the talk of election smacks of unfairness. They think it would be unfair of God to choose one and not another. Indeed, the doctrine of election has the potential to be very divisive. It is a subject that should be handled with care and grace. Where the Bible speaks clearly concerning anything, we must not deviate from that truth. Where it speaks with less clarity, we must affirm what we can and agree to disagree where necessary.
Since we will be discussing election throughout the next several weeks as we work our way through Ephesians, it would be help to clarify what we mean by the topic. Let me state clearly, I believe the Bible is the sole authority for faith and practice, that is, what we teach and what we do. Yet, I am not afraid to let a good confession or creed to help me clarify my thoughts. Monticello Baptist Church acknowledges two such confessions: the Baptist Faith and Message 1963 and the Articles of Faith (adapted from the Abstract of Principles). I believe these two statements do a wonderful job of capturing the essence of the doctrine of election.
The first paragraph of article five (V.), God's Purpose of Grace, of the Baptist Faith and Message 1963, says this about election:
Election is the gracious purpose of God, according to which He regenerates, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is a glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility.
This statement helps us to think through election. First, it is a gracious act of God and has a purpose. Second, through this act God brings about regeneration (new birth), sanctification (holiness), and glorification (completion of salvation). Third, it does not violate the "free agency of man." In other words, God doesn't force people to love him against their wills. He not only determines to save them, he determines to make them want to be saved. Fourth, election highlights God sovereign goodness. Fifth, it is "infinitely wise, holy, and unchangeable." Since these things are true, we cannot claim that election is unfair or unrighteous. Sixth, understanding election brings about humility in us.
Article III, Section 1, of Monticello's Constitution, concerning election states:
G. ELECTION: Election is God’s eternal choice of some persons into everlasting life-not because of foreseen merit in them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and glorified.
Through this statement we confess that election is of some persons to eternal life. This statement does not expressly rule out the idea of a double predestination (some to heaven or some to hell), but it clearly doesn't include it either. We are expressing the idea that in choosing some for eternal life, God simply did not choose the others. Again, combining both statements we would say that election does not violate the free agency of man. Our statement express a belief that God's election is by mercy and not through any "foreseen merit." That is to say, God chose the elect, because that's what he wanted, not because he knew they would choose him. We also state that election is through or in Christ; none are elect apart from Jesus. Because of election, God's people are called (to the gospel by the Spirit), justified (declared righteous), and glorified (completely redeemed).
To sum up the doctrine of election, we believe that God has chosen some people for salvation; that he has orchestrated the events in their lives in such a way that they desire him and respond freely to the gospel (as it is applied to their heart by the Holy Spirit); that he justifies, sanctifies and glorifies those who believe in Jesus; and that he did so out of his sovereign goodness and for his holy pleasure. As John put it, "We love because he first loved us" (1 John 4:19).
Tuesday, November 10, 2009
Sermon Recap 11-8-09
Morning: "Praise Be to the God and Father of Our Lord Jesus Christ," was a sermon that focused on Ephesians 1:1-14. Paul's brief introduction (Eph. 1:1-2) sets the stage for everything that follows by expressing dual themes of being in Christ ("an apostle of Christ Jesus") and the will of God ("by the will of God"). With the stage set, Paul launches into his most pressing concern. Ephesians 1:3 expresses the theme of this passage. It states, "Praise be to the God and Father of our Lord Jesus Christ who has blessed us in the heavenly realms with every spiritual blessing in Christ." God the Father is worthy of all praise, because in Christ he has blessed us with every spiritual blessing in the spiritual world. The letter to the Ephesians will unfold the nature of these spiritual blessing and demonstrate the praiseworthiness of God. In Ephesians 1:4-14, Paul explains six of these "spiritual" blessings. First, Paul states that God chose us, in Christ, before time began, to be holy and blameless in his sight. God determined to make us holy and blameless, through Christ, before he spoke anything into existence.
Second, Paul states that the Father predestined us to be adopted as sons though Jesus according to his pleasure and will. The idea of making us his children, in Christ, pleased the Father so much he determined to make it happen.
Third, though the blood of Christ, he has bought our redemption. The blood of Christ has made it possible for us to find forgiveness.
Fourth, the Father has revealed the mystery of his will. He has planned, from all eternity, to unite all things in heaven and earth under the headship of Christ. He is at work bringing all things under Christ's rule.
Fifth, He has made us an inheritance for himself. John Stott, the theologian and expositor, argues powerfully that Ephesians 1:11 is best understood to mean that God has chosen us for himself as his possession. The church is God's prized possession, his particular people, his holy priesthood.
Sixth, we have been sealed with the Holy Spirit, until the day of redemption. Upon believing the good news of Jesus Christ we are indwelt by the Spirit. His presence guarantees that God will bring about our full and ultimate redemption (glorification).
Having demonstrated the nature of some of the spiritual blessings that are ours in Christ, Paul urges us to praise the Father for his "glorious grace." Infinite and matchless, God's grace has paved the way for us to experience life, through Jesus Christ. The reality that God is mindful of us should astound us. It should move us to praise him with our mouths and our lives.
Evening: We talked about the doctrine of Election from The Baptist Faith and Message 1963 and from Monticello's Articles of Faith (which are drawn from the Abstract of Principles). We also considered several passages of Scripture.
Monday, September 7, 2009
Revival Reflections
I'm still thinking about tonight's sermon. Bro. Keith made two statements that continue to run through my mind. First, he stated that God always wins. Second, he stated that God is determined to save sinners. These two truths are connected. In fact, the cross teaches us both.At first glance, the crucifixion of Christ might seem like defeat. If the narratives only gave us the account of his arrest, trials, beatings, and death, it would most certainly be a story of defeat. That is most certainly what the audience of Christ's crucifixion thought. "He saved others," they scoffed, "let him save himself." They chided, "Come down from that cross, and we'll believe you are the Christ." All looks lost. Yet, we know, God always wins. The empty tomb turns the bloody cross into a message of victory.
Paul states, "And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to an open shame, by triumphing over them in him" (Col. 2:13-15). In other words, what the world (and Satan) saw as defeat was actually the picture of Christ "triumphing over them." Elsewhere, Paul expresses that had these "rulers" understood what was truly happening in the crucifixion of Christ, they would not have participated. He states, "None of these rulers of this age understood this, for if they had, they would not have crucified the Lord of glory" (1 Cor. 3:6).
What Satan meant for the toppling of God and the destruction of mankind, God meant for the deliverance of sinful humanity. What Satan saw as defeat, God declared victory. When Satan thought he was delivering the deathblow he was merely bruising the heal. When Satan thought he would be receiving his crown, he actually received a crush skull (see Gen. 3:15). Through his obedience, even to the point of death on the cross, Christ was highly exalted and given a name above every name (see Phil. 2:5-11). Jesus, now ascended on high as King of kings and Lord of lords, rules from his unshakable throne. The cross means God always wins.
The cross also means that God is determined to save sinners. The Scripture is clear, "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, now wishing that any should perish, but at that all should reach repentance" (2 Pet. 3:9). God desires sinners to come to repentance. The cross guarantees that those who come will find forgiveness. We must, however, keep in mind that the salvation does not come to everyone. We are not universalists, who believe that all people will go to heaven. We believe that only those who turn from their sin and trust in Jesus' person and work will be saved. The appointment by God of individuals to salvation is often called the doctrine of election. Concerning election:
The 1963 Baptist Faith and Message states:
Election is the gracious purpose of God, according to which He regenerates, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is a glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility (Article V. God's Purpose of Grace).Monticello's Articles of Faith states:
Election is God’s eternal choice of some persons unto everlasting life-not because of foreseen merit in them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and glorified (Constitution Article III. Sec. 1. G).Monticello's statement of faith declares that we believe God has determined to save sinners. He has chosen, through the death and resurrection of the Son, to bring life to those who repent and believe. And we are confident that God always wins. So let us join with Paul is saying, "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16).
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