En Gedi: Finding rest in the wilderness!

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Posts Tagged ‘divine’

The distinctives of the Lord Jesus-Christ in the Koran!

Posted by Scott on June 18, 2008

What Does the Koran Say about Jesus?

 

 

1. Jesus was the only person to be born of a virgin, distinguished from all humans and prophets without any exception: “She said, How shall I have a son, whom no mortal has touched, neither have I been unchased. He said, Even so thy Lord has said: Easy is that for Me; and that We may appoint him a sign unto men and a mercy from Us. It is a thing determined.”(19) (Mary 16-24).

2. Jesus Christ alone was distinguished from all humans by being the Word of God, who is the very expression of the Self of God end His eternal Being: “The Messiah, Jesus son of Mary, God’s Messenger, and His Word…” (4)The Women 171; (3)House of Imran 40).

3. Jesus Christ alone emanated from the spirit of God; for this reason He did not need a sexual, genetical birth. “The Messiah, Jesus Son of Mary, God’s Messenger, and His Word that He committed to Mary, and a Spirit from Him.” (4)The Women 169)

4. Jesus Christ alone, in exception to all humans, spoke while in the cradle (19)Mary 22-32). The Koran tells us that Christ needed no one to teach Him anything, not even how to speak. The Bible says: “Who hath directed the spirit of the Lord, or being His counselor hath taught Him knowledge and showed to Him the way of understanding.” (Isaiah 40:1,13-14). Naturally, no one can teach the One who emanated from God’s Spirit for He is the All-knowing.

5. Jesus Christ alone was distinguished from all prophets with His infallibility and was the only one to be singled out for His perfection; for all the prophets had sinned, and their sins were mentioned in the Koran. However, Christ was the only exception, for “High honored shall be in this world and the next.” (3)House of Imran 45). Also, the Arab prophet (El-Bukhari) testified for the perfection of Christ and His infallibility, saying: “Satan pokes with his finger the side of every human at birth, except Jesus, son of Mary; when he went to poke Him, he poked the curtain.”

6. Jesus Christ alone was distinguished from all others in the sense that He was the Creator: “I will create for you out of clay as the likeness of a bird; then I will breathe into it and it will be a bird.” (3)House of  Imran 42).

7. Jesus Christ alone was uniquely incomparable in knowing men’s secrets: “I will inform you too of what things you eat, and what you treasure up in your houses. Surely, in that is a sign for you if you are believers.” (3)House of Imran 48).

8. Jesus was matchless in making the miracles and the wonders which no other could make: “And I will also heal the blind and the leper…” (3)House of Imran 48).

9. Jesus Christ alone could raise the dead with the word of His blessed mouth: And I will bring life to the dead…”  (3)House of Imran 48; (5)The Table 110).

10. Jesus Christ alone exclusively enjoyed the prophetical title of “the Messiah”: “The Messiah, Jesus son of Mary, was God’s Messenger, and His Word committed to Mary…” (4)Women 169). The Old Testament made known the real identity of the Messiah, saying: “Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgement and justice in the earth… and this is the name whereby He shall be called: THE LORD OUR RIGHTEOUSNESS.” (Jeremiah 23:5-6)

11. Jesus Christ alone exchanged responsibility of authority with God: “And I was a witness over them, while I remained among them; but when thou didst take me to thy self, Thou wast Thyself the watcher over them.” (5)Table 117).

12. Jesus was the only one to become a Sign unto men and Mercy from God (19)Mary 20) unto men who fell under the burden and the shackles of sin; for which, God’s justice and holiness condemned them to eternal perdition. For this reason the only Savior, who can offer eternal salvation to men came to be a Mercy from God.

13. Only Jesus Christ could give His followers high honors and assurances concerning the day of Resurrection: “I will cause thee to die, and I will raise thee to Me, and I will purify thee of those who believe not. I will set thy followers above the unbelievers till the resurrection Day,”  (3)House of Imran 55)

14. Only Jesus will be the Judge who will come to this world to judge the living and the dead; the Arab prophet (El-Bukhari) confirmed this fact, saying: “The Last Hour will not come until the Son of Mary come down as the just Judge.”

 

Who is Christ Indeed?

If you meditated on any of the Koran verses that portray the Lord Jesus Christ, you find that they are inherent attributes that are exclusively distinctive of God; and that He did not share any of them with any human at all. Moreover, you find that the Lord Jesus Christ did not enjoy only one of these attributes, but He included all of them in His blessed person, so that He may leave no doubt concerning His deity and divinity.

The New Testament recorded that the All-mighty God became a perfect man (something that was easy for Him to do) and came from heaven to our earth to save men. The Bible says: “In the beginning was the Word, and the Word was with God, and the word was God … and the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:1,14). Then the Bible continues the portrayal of Christ, saying:”And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory.” (1 Timothy 3:16).

 

The Doctrine of the “SON OF GOD” in the Old Testament.

The Jews believe, as many of the Muslims do, that the idea of “The Son of God” was an innovation of Christianity, brought as a heresy against the faith in the One God. But if you study the Tenach, which is the Jewish Torah or Old Testament, you will find that the doctrine of God’s Son is braided, fused, and embedded in the very foundations of the Tenach. And in these few coming lines, we will present the strongest proofs that support this doctrine and prove that the Jews have rejected the very doctrine of their Holy Tenach concerning God’s Son. The second Psalm says: “Now therefore be wise, O ye kings: Be instructed, ye judges of the earth. Serve Jehovah with fear, And rejoice with trembling. Kiss the son, lest he be angry, and ye perish in the way, For his wrath will soon be kindled. Blessed are all they that take refuge in him.” (Psalms 2:10-12).

Who is this Son that God is admonishing the kings, the judges, and the people of the earth to give Him loyalty, honor, homage, and reverence? Which human son is worthy of having the whole world putting their trust in him? For certainty, there is no human who is worthy or capable to accept the responsibility of all humans putting their trust in him. For this reason, the wisest human that ever lived, king Solomon, made known that that Son is the Son of the Omni-potent Creator to whom nothing is impossible: “Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest? ” (Proverbs 30:4)

Salomon excelled in proclaiming the truth when God revealed to him that that Son who became unto us wisdom from God (1 Corinthians 1:31), and who is the Word of God, was with God since the beginning, exactly as the Asharite group deducted in their argument concerning the Word or God and the eternality thereof; he said: ” The Lord possessed me in the beginning of his way, Before his works of old. I was set up from everlasting, from the beginning, Before the earth was … While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the world. When he established the heavens, I was there: When he set a circle upon the face of the deep, When he made firm the skies above, When the fountains of the deep became strong, When he gave to the sea its bound, That the waters should not transgress his commandment, When he marked out the foundations of the earth; Then I was by him, as a master workman; And I was dailhis delight… ” (Proverbs 8:22-30)

Then came Isaiah, the greatest of the Jewish prophets, to dissipate all the clouds of doubts concerning the identity of the Son of the All-mighty God, he said: “Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel; [which is, being interpreted, God with us.]”(Isaiah 7:14; Matthew 1:23). “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” (Isaiah 9:6-7). Who is this Son who is worthy of homage, loyalty and honor as well as being entitled to be called The mighty God, the Everlasting Father? No one except the only and unique One, the Lord Jesus Christ, who was born of a virgin, in exception to all humans for genetical birth did not become to Him.

If you studied the Tenach in depth, you find that the central theme of its entirety is the Lord Jesus Christ. It also contains more than three hundred prophecies about the expected Messiah. The prophets were given the privilege of predicting the details of every aspect of His birth, life, death, and resurrection. All those prophecies were precisely fulfilled in Jesus’ birth, its time, its place, and the events that related to it; and in His forerunner, and in His life, ministry, miracles, preaching, disciples, the Jews treating Him, crucifixion, burial, the period of His staying in the grave, glorious resurrection from the dead, and ascension to heaven. All that was done so that He could prove to men that He was not an ordinary human, but the God who forged history and fashioned the events so that the prophecies could be fulfilled, to prepare men to meet the True God who loved them.

 

Why Did Christ Come?

Christ came to save us from our sins and from the eternal torment that our sins brought upon us. We are sinners by nature and by choice: “As it is written, There is none righteous, no, not one … They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one … For all have sinned, and come short of the glory of God.” (Romans 3:10-23). Moreover, we cannot save ourselves neither by our money nor by our good works, for the Lord’s salvation is by the grace of God; and there fore, it is a free gift: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Ephesians 2:8-9).

Whereas God is most holy and pure, and whereas His holiness does not accept sin, our sins brought upon us the wrath of God, and we have become worthy of eternal perdition: “For the wages of sin is death.” (Romans 6:23). Furthermore, we cannot save ourselves with self efforts, nor can we buy our eternity with a fistful of money or good works no matter how good they are. If a man condemned to death for breaking human laws cannot satisfy human justice with a fistful of money nor can he settle his debt by performing good works, how then can we expect to satisfy the absolute justice of God with a handful of money and some good works? God’s justice requires the most severe punishments, which led man to the fire of hell.

But the love of God for us is far greater than what we can imagine. Consequently, He sent His only Holy and Pure Son, to satisfy the divine justice which cannot accept other than the most severe punishment. For without the shedding of blood, there is no remission for sin. For this reason, God demanded of man to offer the sacrifices for sins; but all those sacrifices would have meant nothing, nor would they have any effect, had they not been the symbol of the precious blood that was shed on the cross upon Mount Calvary: “… the same sacrifices, which can never take away sins … Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.”(Hebrews 10:11; 9:12).

“The Great Sacrifice” that was mentioned by the Koran in (The Rangers 37:109), quoting the Torah, and telling the story of Abraham, when he was about to offer his son as a sacrifice on Mount Moriah, but God stopped him and gave him a lamb to redeem his son; was but a symbol of the redemptive work of Christ on Calvary. Here, we see the Koran calling it “the Great Sacrifice”, because that lamb was not an ordinary lamb, similar to the other lambs that were offered daily; but was a unique lamb, a gift from heaven to Abraham to redeem his son who was under the judgement of a sure death. Also, because God wanted to teach us, that: what happened on Mount Moriah (which is Mount Calvary), was but a symbol; first, of man’s situation and his sins that brought God’s judgement of eternal death in the fire of hell, upon him. Secondly, of the love of God who sent the Gift of Heaven, the Lord Jesus Christ, who is: “Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29). Then Christ died on the same spot where Abraham offered the lamb to redeem his son; symbolizing the death of Christ for man to forgive the sins of everyone that believes: “Now where remission of these is, there is no more offering for sin.” (Hebrews 10:18).

Therefore, Abraham’s “Great Sacrifice” which was offered by Christ with His own blood, to redeem man and to nullify all other sacrifices, seeing that we need them no more: “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God … For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (1 Peter 3: 18; John 3:16). And whereas Jesus Christ is the Word of God and His Spirit; i.e., His Son, He could not be held back by death in the grave; but He arose the third day from the dead with great glory, to prove His clam, and to establish His message: “Who was delivered for our offences, and was raised again for our justification.” (Romans 4:25).

 

Who is a Christian?

 

 

 

 

Not everyone that is labeled as a Christian is a Christian. A person might be pious, or religious, but not a real Christian; the Bible says: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” (Matthew 7 :21). Unfortunately, most of those who are labeled as Christian, are not even religious let alone real Christians. Moreover, in real Christianity, no nation can be considered a Christian nation, because Christianity is a personal relationship between God and the individual: “For many be called, but few chosen… Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matthew 20:16; 7:13-14).

Therefore, a true Christian is a Christian neither by birth nor by heritage, nor by coercion, nor by force. But rather, he is the person who responds to God’s call and the working of the Holy Spirit in his heart, inviting him to eternal salvation. For this reason God excluded governments, states, and organizations from His salvation plan; because man always tends to abuse his powers, and then tries to justify his oppressive actions by claiming that he is acting on God’s behalf (And that is an excuse worse than the misdeed); as if God is unable to avenge. We should never forget what the almighty God said: “Vengeance is mine; I will repay, saith the Lord.” (Romans 12:19). In contrast, Christ sent his followers as lambs in the midst of wolves. However, this does not mean that kings, governors and statesmen do not have the same chance like everyone else to be saved, for they are born sinners like the rest of us, and they surely need God’s salvation: (God) Who will have all men to be saved, and to come unto the knowledge of the truth.” (1 Timothy 2:4). Moreover, the true Christian lives the godly life, in obedience to god, so he may be a light in the midst of this world of darkness. Also, the true Christian obeys the Lord’s commandment concerning baptism. A follower of Christ would find a fundamental group of believers with whom he would have fellowship, for mutual edification.

 

 

 

Necessity of Faith!

Even though God has completed the work of salvation and offered it to us as a free gift, we cannot enjoy God’s salvation unless we repent from our sins, and accept the lord Jesus Christ as our personal Savior: “Repent, and turn yourselves from all your transgressions… But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” (Ezekiel 18:30; Acts 3:19; John 1:12).

Here we find that the calling of God unto repentance was built upon love, compassion and mercy, with no intimidation, scare, unnerving or coercion, whatsoever. For the love of God inspires a respect to man and gives him the opportunity to make an important decision for himself. Consequently, God says: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life…” (Deut. 30:19-20).

The Bible stresses upon the center of faith, saying: “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” (Acts 16:31). Without this faith in Christ, there is no possibility to please God, nor receive eternal salvation or eternal bliss. Therefore, the answer to the most important question that faces man concerning the place where he will spend his eternity, is based in its entirety upon the individual’s faith in the Lord Jesus Christ and His redemptive work on the cross for the forgiveness of sins. The Bible says: “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For whosoever shall call upon the name of the Lord shall be saved.” (Romans 10:9,13).

Therefore, as a sinner who desires and seeks to receive the forgiveness of your sins, eternal life, and the assurance of your eternity, [you can pray something like this]: “Dear Lord Jesus, thank you for dying on the cross for my sins. [I know that I am a dreadful sinner condemned unclean a part from Jesus Christ and the work of the Holy Spirit.  Now I am praying asking you to forgive my sins once and for all and to give me eternal life. Thank you because you have heard [my] prayer.  In [the name above every name-Jesus Christ] I pray.  Amen.”

 

An Imperative Word

How may a guilty man have any hope from the justice of the legal code if he is brought before a judge who happened to be his opponent? The Bible confirms the fact that Christ will come as the Judge, saying: “The Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.” (2 Tim.4:1). Islam has supported this fact as Mohammed said: “The Last Hour will not come until the son of Mary come down as the just Judge.” Then the Bible says that the Lord Jesus Christ “will judge the world in righteousness… For the Father judgeth no man, but hath committed all judgment unto the Son.” (Acts 17:31; John 5:22). Therefore, we see here a fact that does not allow questioning or argument; first, that “It is appointed unto men once to die, but after this the judgment” (Hebrews 9:27); secondly, that the Lord Jesus Christ will come back as the righteous Judge of the living and the dead.

Here, we have to ask what is the account that man would give before the Judge? As the Bible teaches, Christ died for our sins, to give us complete forgiveness. But what happens if we reject that forgiveness? The Bible says: “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” (John 3:18). Therefore, the most serious charge that man will face before the Great Judge is the answer we will give in response to the redemptive work of Christ for you. What will your answer be to His question: “Did you accept the redemptive work that I accomplished on the cross for the forgiveness of your sins?” The Bible replies, saying: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. If we receive the witness of men, the witness of God is greater: for this is the witness of God, which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” (1 John 5:7-12).

Therefore, the great case before the righteous Judge is based upon the fact whether you accepted or rejected God’s testimony concerning His son and His redemptive work on the cross. This means that if you rejected that testimony, you have discredited the testimony of God concerning His Son, and you will find yourself without excuse in the hands of an angry Judge, reaping the wrath that you have treasured for yourself against the Day of Wrath, whereon the righteous judgement of god will be given against every one that had decided not to believe the Word of God nor to accept His testimony. The prayer of my heart is that you have accepted the redemptive word of Christ on the cross for the forgiveness of your sins, and have received Christ as your personal Savior, so that you will be found among the saved and the faithful. God Bless you. Amen.

Excerpt from: The gospel of Christ Jesus according to Saint John – As reviewed by the Koran and Muslim scholars, By: Dr. Ben Malik Jamil

Prepared for the Internet by:

www.TheGrace.com

 

 

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I Enjoy the Psalm’s!

Posted by Scott on April 18, 2008

I thoroughly enjoy reading in the Psalm’s.  It is my habit to study and read in Psalm each morning.  Along with my studies I try to go to the Hebrew meanings of many of the words used within the text.  What I learn by studying this way is what the writer was thinking and trying to say to us….what God was conveying through these writers thousands of years ago.  I want to be as close to the mind of the writer of the text as I can be.  It does not matter what any verse says to me or what I “think” a verse is saying.  What matters is what the original writer intended each verse of scripture to mean.  Any opinions of mine is really not worthy of printing or using my breath on.

In studying Psalm 36 David is delivering an oracle concerning the sinful wickedness of the day he was living.  An oracle is a “divine speech or comment”…it comes from God through the heart and mind of the writer.  During this time people were living willfully in sin without any thought towards their own sinfulness.  These people thought they were very cute, so to speak, flattering themselves and could not see their own sin.

After a brief scolding of the wickedness, David tells us about God’s love.  This love spoken about in verse 5 is a loyal, covenant, faithful love that each of us as believers can count on without fail.  The Lord loves each of His people with this kind of love.  Then he ask God to preserve both man and beast.  You know God’s wrath could have fallen heavy upon this land and these people…wiping out each living person and all living creatures, but He did not.

Then David goes into a short, but very indepth look at just who our God is.  “How priceless is Your love”.  This is excellent, merciful love…no greater love than the love of our God.  Can you see why David was constantly speaking of the awesomeness of His God, our God?  Although David was living in such a wicked land among very wicked people, he could still see and experience a great God. 

Do you ever find yourself looking for a place of refuge, a place to rest upon something or someone mighty and huge?  Our God is such a place we can take refuge in. Both the heavenly celestial beings on high, the angels,  to God’s chosen people here on earth we can find refuge in the shadow of His wings.  He will cover us, protect us, allow us to rest under His wings.

“They feast on the abundance of Your house; You give them drink from Your river of delights.”  

What an awesome God we have that we can delight or be satisfied in Him.  He has overflowing abundance to the point we can find our fullness feasting at God’s table.  This is a prophetic promise of God.  Can you imagine drinking or drawing from the river of God’s great pleasure, His delight?  God desires that we delight in Him.  “God is most glorified in us, when we are most satisfied in Him…”  by John Piper.  It is in the times that are most difficult in our lives that we must find our delight in God…not just when times are good.  Most of life on this earth will be difficult, so to live out this life victoriously our satisfaction must be found in nothing less than our Lord. 

“For with You is the fountain of life; in your light we see light.” 

Ah, the depth of the well or fountain of God is never ending…this living water will never stop flowing to His people.  The satisfaction it brings, the purity found in this “living” water, life itself is found here.  If you want to “awaken to your life’s purpose”, then look no further than our awesome God, “Elohim” the all powerful, supreme God and “Adonai” the sovereign, divine master Lord.  David experienced God in such a tremendous way.  For as he looked upon the light of God which is the brightness of God’s face he experienced and enjoyed the true happiness of God. 

I can imgane David not even taking a breath during this brief glorification of God.  As David pondered on these thoughts about God how could one really even take a breath…our God is breath taking!  Then after a huge sigh, David ask God to continue His love to the believers and His righteousness to those believers upright hearts.  In the end of all this wickedness he describes God tells us through David that these people who live in wickedness will not stand for they have fallen, thrown down and cannot get up.  Why can they not get up?  Because God has crushed them under His feet.  Why do worship any other person or being?  Why do think so little about our God.  The Lord “Adonai” sovereignly guides us, has a plan for our life that will not be altered by any of our actions.  He will work His perfect plan to the end.

In Christ,

Scott

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Puritan Evangelism-Did They Really?

Posted by Scott on November 9, 2007

Puritan Evangelism
How the Puritans evangelized in contrast to the modern age we now live in. How did they accomplish their evangelistic efforts to win souls?

by Dr. J. I. Packer
           M.A., Lecturer at Tyndale Hall, Bristol              

In the report of the Archbishop’s Committee on Evangelism, published in 1945 under the title: Towards the Conversion of England, the work of evangelism is conveniently defined as follows: “so to present Christ Jesus in the power of the Holy Spirit, that men shall come to put their trust in God through Him, to accept Him as their Savior, and serve Him as their King in fellowship of His Church.”             Did the Puritans tackle the task of evangelism at all? At first sight, it might seem not.  They agreed with Calvin in regarding the “evangelists” mentioned in the New Testament as all order of assistants to the apostles, now extinct; and as for “missions,” “crusades” and “campaigns,” they knew neither the name nor the thing.  But we must not be misled into supposing that evangelism was not one of their chief concerns.  It was.  Many of them were outstandingly successful as preachers to the unconverted.  Richard Baxter, the apostle of Kidderminster, is perhaps the only one of these that is widely remembered today; but in contemporary records it is common to read statements like this, of Hugh Clark: “he begat many Sons and Daughters unto God;” or this, of John Cotton, “the presence of the Lord…crowning his labors with the Conversion of many Souls” (S.  Clarke, Lives of 52…Divines, pp.131, 222, etc.)  Moreover, it was the Puritans who invented evangelistic literature.  One has only to think of Baxter’s classic Call to the Unconverted, and Alleine’s Alarm to the Unconverted, which were pioneer works in this class of writing.  And the elaborate practical “handling” of the subject of conversion in Puritan books was regarded by the rest of the seventeenth-century Protestant world as something of unique value.   “It hath been one of the glories of the Protestant religion that it revived the doctrine of Saving Conversion, and of the New Creature brought forth thereby…But in a more eminent manner, God hath cast the honor hereof upon the Ministers and Preachers of this Nation, who are renowned abroad for their more accurate search into and discoveries hereof.”  (T.  Goodwin and P. Nye, Preface to T.  Hooker, The Application of Redemption, 1656).             The truth is that two distinct conceptions and types of evangelism have been developed in Protestant Christendom during the course of its history.  We may call them the “Puritan” type and the “modern” type.  Today we are so accustomed to evangelism of the modern type that we scarcely recognize the other is evangelism at all. In order that we may fully grasp the character of the Puritan type of evangelism, I shall here set it in contrast with the modern type, which has so largely superseded it at the present time.             Let us begin, therefore, by characterizing evangelism of the modern type.  It seems to presuppose a conception of the life of the local church as an alternating cycle of converting and edifying.  Evangelism almost takes on the character of a periodical recruiting campaign.  It is all extraordinary and occasional activity, additional and auxiliary to the regular functioning of the local congregation.  Special gatherings of a special sort are arranged, and special preachers are commonly secured to conduct them.  Often they are called “meetings” rather than “services;” in any case, they are thought of as something distinct in some way from the regular public worship of God.  In the meetings, everything is directly aimed at securing from the unconverted all immediate, conscious, decisive act of faith in Christ.  At the close of the meeting, those who have responded or wish to do so are asked to come to the front, or raise a hand, or something similar, as an act of public testimony to their new resolutions.  This, it is claimed, is good for those who do it, since it helps to make their “decision” definite, and it has the further advantage of making them declare themselves, so that they may be contacted individually by “personal workers.”  Such persons may then be advised and drafted forthwith into local churches as converts.             This type of evangelism was invented by Charles G. Finney in the 1820’s.  He introduced the “protracted meeting,” or, as we should call it, the intensive evangelistic campaign, and the “anxious seat,” a front pew left vacant where at the end of the meeting “the anxious may come and be addressed particularly…and sometimes be conversed with individually.”  At the end of his sermon, he would say, “There is the anxious seat; come out, and avow determination to be on the Lord’s side.”  (See Revivals of Religion, especially chapter xiv).  These were Finney’s much opposed “new measures.”             Now, Finney was a clear-headed and self-confessed Pelagian in his doctrine of man; and this is the reason why his “new measures” were evolved.  Finney denied that fallen man is totally unable to repent, believe or do anything spiritually good without grace, and affirmed instead that all men have plenary ability to turn to God at any time.  Man is a rebel, but is perfectly free at any time to lay down his arms in surrender.  Accordingly, the whole work of the Spirit of God in conversion is to present vividly to man’s mind reasons for making this surrender – that is to say, the Spirit’s work is confined to moral persuasion.  Man is always free to reject this persuasion: “Sinners can go to hell in spite of God.”  But the stronger the persuasion is, the more likely it is to succeed in the breaking down of man’s resistance.  Every means, therefore, of increasing the force and vividness with which truth impinged on the mind – the most frenzied excitement, the most narrowing emotionalism, the most nerve-racking commotion in evangelistic meetings – was a right and proper means of evangelism.  Finney gave expression to this principle in the first of his lectures on Revivals of Religion.  “To expect to promote religion without excitements is unphilosophical and absurd…until there is sufficient religious principle in the world to put down irreligious excitements, it is in vain to try to promote religion, except by counteracting excitements…There must be excitement sufficient to wake up the dormant moral powers…”  And, since every man, if he will only rouse up his “dormant moral powers,” can at any time yield to God and become a Christian, it is the evangelist’s work and duty always to preach for immediate decision, to tell men that it is their duty to come to Christ that instant, and to use all means – such as the rousing appeal and the “anxious seat” – for persuading them to do so.  “I tried to shut them up,” he says of a typical mission sermon, “to present faith and repentance, as the thing which God required of them: present and instant acceptance of His will, present and instant acceptance of Christ” (Autobiography, p. 64).  It is hardly too much to say that Finney regarded evangelistic preaching as a battle of wills between himself and his hearers, in which it was his responsibility to bring them to breaking point.             Now, if Finney’s doctrine of the natural state of sinful man is right, then his evangelistic methods must be judged right also, for, as he often insisted, the “new measures” were means well adapted to what he held to be the end in view.  “It is in such practices that a Pelagian system naturally expresses itself if it seeks to become aggressively evangelistic” (B. B. Warfield).  But if his view of man is wrong, then his methods, as we shall see, must be judged disastrous.  And this is an issue of the first importance at the present time; for it is Finney’s methods, modified and adapted, which characterize most evangelism today.   We do not suggest that all who use them are Pelagians.  But we do raise the question, whether the use of such methods is consistent with any other doctrine than Finney’s, and we shall try to show that, if Finney’s doctrine is rejected, then such methods must be judged inappropriate and, indeed, detrimental to the real work of evangelism.  It may be said that results justify their use; but the truth is that the majority of Finney’s “converts” backslid and fell away, and so, it seems, have the majority of those since Finney’s day whose “decision” has been secured by the use of such methods.  Most modern evangelists seem to have given up expecting more than a small percentage of their “converts” to survive.  It is not at all obvious that results justify such methods.  We shall suggest later that they have a natural tendency to produce such a crop of false converts as has in fact resulted from their use.             The Puritan type of evangelism, on the other hand, was the consistent expression in practice of the Puritans’ conviction that the conversion of a sinner is a gracious sovereign work of Divine power.  We shall spend a little time elaborating this.             The Puritans did not use “conversion” and “regeneration” as technical terms, and so there are slight variations in usage.  Perhaps the majority treated the words as synonyms, each denoting the whole process whereby God brings the sinner to his first act of faith.  Their technical term for the process was effectual calling; calling being the Scriptural word used to describe the process in Rom. 8:30, 2 Th.  2:14, 2 Tim. 1:9, etc., and the adjective effectual being added to distinguish it from the ineffectual, external calling mentioned in Mt. 20:16, 22:14.  Westminster Confession, X. i., puts “calling,” into its theological perspective by an interpretative paraphrase of Rom. 8:30: “All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.” The Westminster Shorter Catechism analyses the concept of “calling” in its answer to Q. 31: “Effectual calling is the work of God’s Spirit whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.”             Concerning this effectual calling, three things must be said if we are to grasp the Puritan view:                (i) It is a work of Divine grace; it is not something a man can do for himself or for another.  It is the first stage in the application of redemption to those for whom it was won; it is the time when, on the grounds of his eternal, federal, representative union with Christ, the elect sinner is brought by the Holy Ghost into a real, vital, personal union with his Covenant Head and Redeemer.  It is thus a gift of free Divine grace.                (ii) It is a work of Divine power. It is effected by the Holy Ghost, who acts both mediately, by the Word, in the mind, giving understanding and conviction, and at the same time immediately, with the Word, in the hidden depths of the heart, implanting new life and power, effectively dethroning sin, and making the sinner both able and willing to respond to the gospel invitation.  The Spirit’s work is thus both moral, by persuasion (which all Arminians and Pelagians would allow), and also physical, by power (which they would not).

            Owen said, “There is not only a moral, but a physical immediate operation of the Spirit…upon the minds or souls of men in their regeneration…The work of grace in conversion is constantly expressed by words denoting a real internal efficacy; such as creating, quickening, forming, giving a new heart…Wherever this work is spoken of with respect unto an active efficacy, it is ascribed to God.  He creates us anew, he quickens us, he begets us of His own will; but when it is spoken of with respect to us, there it is passively expressed; we are created in Christ Jesus, we are new creatures, we are born again, and the like; which one observation is sufficient to avert the whole hypothesis of Arminian grace.” (Works, ed.  Russell 1,1, II. 369).  “Ministers knock at the door of men’s hearts (persuasion), the Spirit comes with a key and opens the door” (T. Watson, Body of Div., 1869, p. 154).  The Spirit’s regenerating action, Owen goes on, is “infallible, victorious, irresistable, or always efficacious” (loc cit.); it “removeth all obstacles, overcomes all oppositions, and infallibly produceth the effect intended.” Grace is irresistible, not because it drags man to Christ against his will, but because it changes men’s hearts so that they come most freely, being made willing by His grace.” (West.  Conf.  X. i). The Puritans loved to dwell on the Scriptural thought of the Divine power put forth in effectual calling, which Goodwin regularly described as the one “standing miracle” in the Church.  They agreed that in the normal course of events conversion was not commonly a spectacular affair; but Goodwin notes that sometimes it is, and affirms that thereby God shows us how great an exercise of power every man’s effectual calling involves. “In the calling of some there shoots up very suddenly an election-conversion (I use to call it so).  You shall, as it were, see election take hold of a man, pull him out with a mighty power, stamp upon him, the divine nature, stub up corrupt nature by the roots, root up self-love, put in a principle of love to God, and launch him forth a new creature the first day … He did so with Paul, and it is not without example in others after him.” (Works, ed.. Miller IX. 279). Such dramatic conversions, says Goodwin, are “visible tokens of election by such a work of calling, as all the powers in heaven and earth could not have wrought upon a man’s soul so, nor changed a man so on a sudden, but only that divine power that created the world (and) raised Christ from the dead.”     

            The reason why the Puritans thus magnified the quickening power of God is plain from the passages quoted:it was because they took so seriously the Bible teaching that man is dead in sin, radically depraved, sin’s helpless bondslave.  There is, they held, such a strength in sin that only omnipotence can break its bond; and only the Author of Life can raise the dead.  Where Finney assumed plenary ability, the Puritans taught total inability in fallen man.             (iii)   Effectual calling is and must be a work of Divine sovereignty. Only God can effect it, and He does so at His own pleasure.  “It is not of him that willith, nor of him that runneth, but of God that showeth mercy” (Rom. 9:16).  Owen expounds  this in a sermon on Acts 16:9, “A vision of unchangeable, free mercy in sending the means of grace to undeserving sinners” (XV, I ff.). He first states the following principle: “All events and effects, especially concerning the propagation of the gospel, and the Church of Christ, are in their greatest variety regulated by the eternal purpose and counsel of God,” He then illustrates it.  Some are sent the gospel, some not.  “In this chapter…the gospel is forbidden to be preached in Asia or Bithynia; which restraint, the Lord by His  providence as yet continueth to many parts of the world;” while “to some nations the gospel is sent…as in my text, Macedonia; and England…”  Now, asks Owen, why this discrimination?  Why do some hear and others not? And when the gospel is heard, why do we see “various effects, some continuing in impenitency, others in sincerity closing with Jesus Christ?…In effectual working of grace…whence do you think it takes its rule and determination . . . that it should be directed to John, not Judas; Simon Peter, not Simon Magus? Why only from this discriminating counsel of God from eternity…Acts 13:48…The purpose of God’s election, is the rule of dispensing saving grace.”             Jonathan Edwards, a great Puritan evangelist, often makes the same point.  In a typical passage from a sermon on Rom. 9:18, he lists the following ways in which God’s sovereignty (defined as “His absolute right of disposing of all creatures according to His own pleasure”) appears in the dispensations of grace:” (1) In calling one nation or people, and giving them the means of grace, and leaving others without them. (2) In the advantages He bestows upon particular persons” (e.g. a Christian home, a powerful ministry, direct spiritual influences, etc.); (4) In bestowing salvation on some who have had few advantages” (e.g. children of ungodly parents, while the children of the godly are not always saved); “(5) In calling some to salvation, who have been heinously wicked, and leaving others, who have been very moral and religious persons… (6) In saving some of those who seek salvation and not others (i.e., bringing some convicted sinners to saving faith while others never attain to sincerity) (Works, 1838, II, 849 f.).”  This display of sovereignty by God, Edwards maintained, is glorious: “it is part of the glory of God’s mercy that it is sovereign mercy.”             It is probably true that no preacher in the Puritan tradition ever laid such sustained stress on the sovereignty of God as Edwards.  It may come as a surprise to modern readers to discover that such preaching as his was evangelistically very fruitful; but such was the case.  Revival swept through his church under his ministry, and in the revival (to quote his own testimony) “I think I have found that no discourses have been more remarkably blessed, than those in which the doctrine of God’s absolute sovereignty, with regard to the salvation of sinners, and his just liberty, with regard to answering prayer, and succeeding the pains, of natural men, continuing such, have been insisted on” (I. 353).  There is much food for thought here.

            God’s sovereignty appears also in the time of conversion.  Scripture and experience show that “the great God for holy and glorious ends, but more especially…to make appear His love and kindness, His mercy and  grace, hath ordained it so” that many of His elect people “should for some time remain in a condition of sin and wrath, and then He renews them to Himself” (Goodwin, VI, 85).  It is never man, but always God, who determines when an elect sinner shall believe.  In the manner of conversion too, God is sovereign.  The Puritans taught that, as a general rule, conviction of sin, induced by, the preaching of the Law, must precede faith, since no man will or can come to Christ to be saved from sin till he knows what sins he needs saving from. It is a distinctive feature of the Puritan doctrine of conversion that this point, the need for “preparation”  for faith, is so stressed.  Man’s first step toward conversion must be some knowledge, of God, of himself, of his duty and of his sin.  The  second step is conviction, both of sinfulness and of particular sins; and the wise minister, dealing with enquirers at this stage, will try to deepen conviction and make it specific, since true and sound conviction of sin is always to a greater or less degree particularised.  This leads to contrition (sorrow for and hatred of sin), which begins to burn the love of sinning out of the heart and leads to real, though as yet ineffective, attempts to break off the practice of sin in the life.  Meanwhile, the wise minister, seeing that the fallow ground is now ploughed up, urges the sinner to turn to Christ.  This is the right advice to give to a man who has shown that with all his heart he desires to be saved from sin; for when a man wants to be saved from sin, then it is possible for him genuinely and sincerely to receive the One who presents Himself to man as the Saviour from sin. But it is not possible otherwise; and therefore the Puritans over and over again beg ministers not to short-circuit the essential preparatory process.  They must not give false encouragement to those in whom the Law has not yet done its work.  It is the worst advice possible to tell a man to stop worrying about his sins and trust Christ at once if he does not yet know his sins and does not yet desire to leave them.  That is the way to encourage false peace and false hopes, and to produce “gospel- hypocrites.” Throughout the whole process of preparation, from the first awakening of concern to the ultimate dawning of faith, however, the sovereignty of God must be recognised.  God converts no adult without preparing him; but “God breaketh not all men’s hearts alike” (Baxter).  Some conversions, as Goodwin said, are sudden; the preparation is done in a moment.  Some are long-drawn-out affairs; years may pass before the seeker finds Christ and peace, as in Bunyan’s case.  Sometimes great sinners experience “great meltings” (Giles Firmin) at the outset of the work of grace, while upright persons spend long periods in agonies of guilt and terror.  No rule can be given as to how long, or how intensely, God will flay each sinner with the lash of conviction. Thus the work of effectual calling proceeds as fast, or as slow, as God wills; and the minister’s  part is that of the midwife, whose task it is to see what is happening and give appropriate help at each stage, but who cannot foretell, let alone fix, how rapid the process of birth will be.             

            From these principles the Puritans deduced their characteristic conception of the practice of evangelism.  Since God enlightens, convicts, humbles and converts through the the Word, the task of His messengers is to communicate that word, preaching and applying law and gospel.  Preachers are to declare God’s mind as set forth in the texts they expound, to show the way of salvation, to exhort the unconverted to learn the law, to meditate on the Word, to humble themselves, to pray that God will show them their sins, and enable them to come to Christ.   They are to hold Christ forth as a perfect Saviour from sin to all who Heartily desire to be saved from sin, and to invite such (the weary and burdened souls whom Christ Himself invites, Mt. 11:28) to come to the Saviour who waits to receive them.  But they are not to do as Finney did, and demand immediate repentance and faith of all and sundry.  They are sent to tell all men that they must repent and believe to be saved, but it is  no part of the word and message of God if they go further and tell all the unconverted that they ought to “decide for for Christ” (to use a common modern phrase) on the spot.  God never sent any preacher to tell a congregation that they were under obligation  to receive Christ at the close of the meeting.  For in fact only those prepared by the Spirit can believe; and it is only such whom God summons to believe.  There is a common confusion here.   The gospel of God requires an immediate response from all; but it does not require the same response from all. The immediate duty of the unprepared sinner is not to try and believe on Christ, which he is not able to do, but to read, enquire, pray, use the means of grace and learn what he needs to be saved from.  It is not in his power to accept Christ at any moment, as Finney supposed; and it is God’s prerogative, not the evangelist’s, to fix the time when men shall first savingly believe.  For the latter to try and do so, by appealing to sinners to begin believing here and now, is for man to take to himself the sovereign right of the Holy Ghost.  It is an act of presumption, however creditable the evangelist’s motive’s may be.  Hereby he goes beyond his commission as God’s messenger; and hereby he risks doing incalculable damage to the souls of men.  If he tells men they are under obligation to receive Christ on the spot, and demands in God’s name that they decide at once, some who are spiritually unprepared will try to do so; they will will come forward and accept directions and “go through the motions” and go away thinking they have received Christ, when all the time they have not done so because they were not yet able to do so.  So a crop of false conversions will result from making such appeals, in the nature of the case.  Bullying for “decisions” thus in fact impedes and thwarts the work of the Holy Spirit in the heart. Man takes it on himself to try to bring that work to a  precipitate conclusion, to pick the fruit before it is ripe; and the result is “false conversions,” hypocrisy and hardening.  “For the appeal for immediate decision presupposes that men are free to “decide for Christ” at any time; and this presupposition is the disastrous issue of a false, un-Scriptural view of sin.   

            What, then, were the principles that should govern evangelistic preaching?  In the first place, the Puritans would insist, it must be clearly understood that evangelistic preaching is not a special kind of preaching, with its own distinctive technique.  It is a part of the ordinary public ministry of God’s Word.  This means,  first, that the rules which govern it are the same rules which must govern all public preaching of God’s Word; and, second, that the person whose task it primarily is is the local pastor.  It is his duty in the course of his public and private ministry of the Word, “diligently to labour for the conversion of souls to God” (Owen).  What God requires of him is that he should be faithful to the content of the gospel, and diligent in imparting it.  He is to seek by all means to make his sermon clear, memorable and relevant to the lives of his hearers; he is to pray earnestly for God’s blessing on his preaching, that it may be “in the demonstration of the Spirit and of power”; but it is no part of his business to study to “dress up” the gospel and make it “appeal” to the natural man.  The preachers calling is very different from that of the commercial traveller, and the “quick sale” technique has no place in the Christian pulpit.  The preacher is  not sent of God to make a quick sale, but to deliver a message.  When he has done that, his work in the pulpit is over.  It is not his business to try and extort “decisions.” It is God’s own sovereign prerogative to make His Word effective, and the preachers’s behaviour must be governed by his recognition of, and subjection to, Divine sovereignty in this matter.             Does not the abjuring of appeals, and the other devices of high-pressure salesmanship which have intruded into the modern type of evangelism, make the preaching of the gospel a somewhat forlorn undertaking? Not at all, said the Puritan; those who argue so have reckoned without the sovereignty of God.   The  Puritan pastor had the same quiet confidence in the success of his evangelistic preaching as he had in the success of all his preaching.  He was in no feverish panic about it.  He knew that God’s Word does not return void; that God has His elect everywhere, and that through the preaching of His Word they will in due course be called out-not because of the preachers’s gifts and ingenuity, but by reason of God’s sovereign operation.  He knew that God always has a remnant faithful to Himself, however bad the times-which means that in every age some men will come to faith through the preaching of the Word.  This was the faith that sustained such Puritan pioneers as Richard Greenham, who after twenty years of faithful ministry, ploughing up the fallow ground in a Cambridgeshire country parish, could not point to any converts bar a single family.  This was the faith that God honored in Richard Baxter’s Kidderminster ministry, during which, over a period of seventeen years, by the use of no other means but sermons twice a week and catechetical  instruction from house to house, well over six hundred converts were gathered in; of whom Baxter wrote, six years after his ejection, that, despite constant exposure to ridicule and obloquy for their “Puritanism,” not one that I know of has fallen off from his sincerity.   Soli Deo gloria!

                        The issue with which we are confronted by our study of Puritan evangelism is clear.  Which way are we to take in our endeavours to spread the gospel to-day? Forward along the road of modern evangelism, the intensive big-scale, short-term “campaign,” with its sustained wheedling for decisions and its streamlined machinery for handling shoals of “converts?”  Or back to the old paths of  Puritan evangelism, the quieter, broader-based, long-term strategy based on the local church, according to which man seeks simply to be faithful in delivering God’s message and leaves it to the sovereign Spirit to draw men to faith through that message in His own way and at His own speed?  Which is loyal to God’s Word?  Which is consistant with the Bible doctrine of sin, and of conversion?  Which glorifies God?  These are questions which demand the most urgent consideration at the present time.

by J I Packer

-Scott Bailey 2007

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Canons of Dordt-Synod of Dordrecht 1618-1619

Posted by Scott on October 21, 2007

CANONS OF DORDT

Synod of Dordrecht

November 13, 1618 – May 9, 1619

FIRST HEAD OF DOCTRINE. DIVINE ELECTION AND REPROBATION

FIRST HEAD: ARTICLE 1. As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish and delivering them over to condemnation on account of sin, according to the words of the apostle: “that every mouth may be silenced and the whole world held accountable to God.” (Rom 3:19). And: “for all have sinned and fall short of the glory of God,” (Rom 3:23). And: “For the wages of sin is death.” (Rom 6:23).

FIRST HEAD: ARTICLE 2. but in this the love of God was manifested, that He “sent his one and only Son into the world, that whoever believes in him shall not perish but have eternal life.” (1 John 4:9, John 3:16).

FIRST HEAD: ARTICLE 3. And that men may be brought to believe, God mercifully sends the messengers of these most joyful tiding to whom He will and at what time He pleases; by whose ministry men are called to repentance and faith in Christ crucified. “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent?” (Rom 10:14-15).

Click Canon of Dordt for the rest of the information.

-Scott Bailey 2007

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-From A Dad: Saving the Boys! Proverbs 2:1-11

Posted by Scott on October 20, 2007

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  To save our boys we need to give them excellent role models to immolate.  Once they are given the proper role models they will then know how to have a good marriage and how to be a good father.  These are the fathers of tomorrow we are raising, guys.  As a dad I need to be a strong biblical role model for them.  My boys need to see me as their dad reading his bible, praying, serious at times, laughing at other times, helping other people, serving, living according to the bible, doing what is right even if it is a hard choice, and so on.  I deal with speed, stops signs, seat belts and red lights all the time when the kids are in the car with me….this is an area I am working on….ha…ha…ha!

“My son, if you accept my words and store up my commands within you, turning your ear to wisdom and applying your heart to understanding and if you call out for insight and cry aloud for understanding and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God.”           -Proverbs 2:1-5 NIV

We as dads have such a short time with these boys.  To bring them up to be strong respectable men.  My oldest son is 14 years old.  He thinks himself to be a man and ready to make manly decisions.  As much as I would like to think he is ready I know he is not.  So, with the 4 years I have left I have alot of training sessions to work on with him.  As his dad I must instruct him in the ways of the Lord even if he does not seem to listen.  I cannot beat it into him, but God’s word must be presented to him every chance God gives me.  I found the other day five goals to saving our boys by Steve Farrar as their father it is my job to model for them the importance of:

*knowing and obeying Jesus Christ

*knowig and displaying godly character

*knowing and love my wife

*knowing and loving my children

*knowing my gifts and abilities, so I can work hard and effectively in an area of strength, rather than weakness and contribute effectively to the lives of others and have a little fun at the same time.

“For the Lord gives wisdom, and from his mouth come knowledge and understanding.”           -Proverbs 2:6 NIV

If I as these boys dad will be faithful to God’s word and fill my boys up on His word I can rest assured it will not return void when they are adults and have families.  He guards the path of the righteous and protects the trail of those faithful to Him.  Our boys need to hear this often.  We need to remind these boys of God’s divine hand upon their lives and that He is working His plan in their lives.  For most boys now days they never hear that God even cares for them much less that He has a plan for their lives.  Proverbs 2:10 tells us that “wisdom will enter your heart and knowledge will be pleasant to your soul.”  It is this “pleasantness in God” that us dads need to desire for our boys to understand and experience.  If they can have a deep loving relationship with Christ early on, they will have a fighting chance as a successful father and husband in their adult years.  Without the Lord in the very center of their being they have no chance.  Success is defined here as raising upstanding kids and staying married to the same gal for all their lives….does not matter about the money, homes, cars, or retirement accounts.  All that matters is that when we enter heaven and our sons and daughters enter heaven God can say of us “Well done my good and faithful servant, enter the Kingdom of Heaven.”  If that is not our goal for ourselves and our kids, then what other goal could we have?

-Scott Bailey (c) 2007

 

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