Recommendation: Pierced for Our Transgressions

Jeffery, Steve, Michael Ovey & Andrew Sach. Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution. Forward by John Piper. Wheaton, IL: Crossway, 2007. Trade Paperback, 373 pages. $25.00.

reviewed by Doug Smith (This review originally appeared at SharperIron.)

(Review copies courtesy of Crossway Books.)

Purchase: Crossway | WTS | CBD | Amazon | Moody (Kingsport, TN)

ISBNs: 1433501082 / 9781433501081

Special Features: Bibliography (pp. 337-351), Index of Names, and Index of Biblical References

Table of Contents

Excerpts (includes ten pages of Endorsements, Forward by John Piper, Acknowledgments, and Chapter 1: Introduction)

Subjects: Theology, Soteriology, Atonement

Steve Jeffery is a pastor at Holy Trinity, Lyonsdown, in North London. He has a M.S. and Ph.D. in experimental physics from Oxford University. He is married to Nicole, and they have three children: Ben, Becki and Abi.

Mike Ovey is principal-elect and lecturer in Doctrine and Apologetics at Oak Hill Theological College. He has a Ph.D. in Trinitarian Theology from King’s College, London. He is married to Heather, and they have three children: Charlie, Harry and Anastasia.

Andrew Sach studied theology at Oak Hill Theological College and is now on the staff of St Helen’s, Bishopsgate, in central London. He has a Ph.D. from York University.

The word controversy does not usually suggest pleasant thoughts. We often associate division, harsh words, and even confusion with the concept of controversy. But controversy can have its benefits. Some serious controversies in church history have actually been great blessings to the church. They sharpened fuzzy thinking on the deity of Christ and on the Trinity. These controversies resulted in clarity, making clear the distinction between false teaching and sound doctrine. The controversy over the Bible doctrine of Christ’s penal substitutionary death has brought to light such works as Pierced for Our Transgressions: Recovering the Glory of Penal Substitution. This book is a blessing because it not only brings clarity to the controversy but also edifies in its tone (as opposed to being harsh as some would expect in a polemical work), evangelistically useful, and theologically sound.

Description

Two sections compose Pierced. Part one makes the case for the doctrine, and part two answers its critics. The chapters are complemented by a short but substantive foreword by John Piper and an appendix for preachers with cautions about illustrating the doctrine.

Part One

The authors make their case after setting forth the need for it. They recognize that foundational doctrines have always been attacked, but assert that “[t]he more disturbing thing is that some of the more recent critics of penal substitution regard themselves as evangelicals, and claim to be committed to the authority of Scripture” (p. 25). They wisely lay a good, positive foundation for the doctrine before proceeding to overturn critics’ objections.

The book takes a four-pronged approach in arguing the case “that God gave himself in the person of his Son to suffer instead of us the death, punishment and curse due to fallen humanity as the penalty for sin” (p. 21). The biblical foundations, theological framework, pastoral importance, and historical pedigree of penal substitution are presented in a helpful survey. In chapter 2, the authors zoom in on key passages to examine the doctrine as found in Exodus 12, Leviticus 16, Isaiah 52:13-53:12; the books of Mark, John, and Romans; and Galatians 3:10-13. Chapter 3 explores the place of penal substitution within the big picture of the Bible and finds it central to our understanding of doctrines, such as creation, the fall, sin, the Trinity, and redemption. Chapter 4 details the relationship the doctrine has with pastoral concerns, such as assurance of God’s love, confidence in His truthfulness, passion for God’s justice, and realism about our sin. Chapter 5 embarks on a jet tour through church history, showing that the doctrine has been embraced and articulated not only by the biblical authors but also from the second century to the present; in other words, it is not a new teaching.

Part Two

Chapter 6 introduces the debate over penal substitution, arguing that it is important to engage and thoughtfully answer critics’ objections. The authors proceed to directly answer a cadre of objections, many of which are quite serious. The objections Pierced answers include the following: that penal substitution is not taught in the Bible or, if so, that it is not a significant part of it (chapter 7); that it is a product of our culture or that it is irrelevant to it (chapter 8 ); that it encourages violence, that it can be characterized by terminology like “cosmic child abuse,” and that it contradicts Jesus’s message of peace and love (chapter 9); that it is unjust, that it undermines true divine forgiveness, and that it implies universal salvation (chapter 10); that it is contrary to the character of God (chapter 11); and that it cripples true Christian living (chapter 12).

Evaluation

A 373-page book on doctrine does not sound appealing to many in an age of sound bites and light devotional reading. But this book is thoroughly doctrinal, interesting, and devotional. It has much potential to be useful for the church. In addition, it could be a good book to give to someone who has no acquaintance with the gospel or a poor understanding of it.

The authors are aware of recent scholarship on this doctrine, including Leon Morris (The Apostolic Preaching of the Cross), John Murray (Redemption Accomplished and Applied), and John R.W. Stott (The Cross of Christ). But the fresh onslaught against the doctrine certainly merits a fresh treatment in our day, and in Pierced we find a clear articulation of biblical doctrine that refutes false teaching. Allegations such as those of “cosmic child abuse” by Steve Chalke and Alan Mann in The Lost Message of Jesus must be answered, and they are answered in Pierced.

And lest we think that these false teachings are not in our own circles, let us remember that the doctrine of penal substitution is contrary to our sinful nature, and we should therefore never take the doctrine for granted. Some fundamentalists have looked to Charles G. Finney as a hero of the Christian faith, but his denial of penal substitution would actually be just cause to warn others about him.

Pierced is scholarly yet readable and useful for the average church member as well as the trained pastor or scholar. It is edifying and would also make a good textbook. The table of contents is helpfully organized with subtopics for each chapter, making the material easy to outline. Chapters 2, 3, and 4 could easily be adapted for teaching in a context like Sunday school. Preachers might consider preaching a series on the cross by expounding texts like those covered in chapter 2. A seminary professor teaching on this doctrine would profit from mining the riches of the entire book (which includes a good bibliography and extensive footnotes).

Before the publicizing of this book, I had never heard of the authors. I had a minor concern that the writing would be stilted with three authors sharing the responsibilities (and no clear distinction of who wrote what), but their labors blended well into a clear and flowing read. The book is marked by good illustrations, making a large work easier to digest. For example, they view the doctrine in relation to the rest of Scripture as a key piece in the puzzle, apart from which the pieces do not connect.

The book also gives a good warning about illustrations in its appendix. Some inadvertently teach the following by using ill-thought illustrations of penal substitution: denial of the active, consenting involvement of the Father and the Son; conflict between God’s law and God’s will; that God is unjust to avert our punishment; a conflict between God’s wrath and God’s will; a conflict between God’s attributes; that God did not foreordain Christ’s work; and that no one actually benefits from Christ’s saving work. One of the most serious offenders is the illustration of the railroad switchman who opts to sacrifice his son who has wandered onto a clear main track rather than the multitude on the train who would perish by crashing into parked freight cars if the switch were thrown to save the son. While realizing that no analogy will correspond to every point in reality (they cite Isaiah’s comparison of Christ to a sheep that is silent before its shearers, but understand that Isaiah is making one point and not saying Christ is like a sheep in every respect), we must take care to not accidentally teach false doctrine by the illustrations we choose to employ. Good illustrations illuminate truth and make clear the point(s) of comparison.

The vigor and thoroughness of the authors’ defense of particular redemption may disturb some readers (pp. 268-278). The writers believe that the doctrine of penal substitution and the teaching of the Bible itself clearly imply that Christ died for a specific group of individuals to actually secure their redemption. They may convince those who have struggled with such a teaching to finally see it in the Bible. But those convinced otherwise can still profit much from this book while being reminded that every theory limits the atonement in some way (by extent or design) except for universalism.

Pierced takes us back to a fundamental doctrine, proving it from the Scriptures and showing its implications. Penal substitutionary atonement is at the heart of the gospel. The cross is the centerpiece of the Bible and human history, and a better understanding should help us live a life worthy of the gospel and point sinners to the Savior.

The book’s website provides primary documents from church history and writings related to the present controversy over penal substitution.

Conclusion

Pierced makes a thorough, airtight case for the glorious doctrine of penal substitution and convincingly answers the critics. The book gives us a better understanding of the teaching and how to share it, should motivate us to faithful evangelism and preaching, and should result in worship of the Lamb who was slain and redeemed us by His blood.

The authors model Titus 1:9, where Paul says that an elder “must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (ESV). They give us a good example of how controversy can result in clarity. I heartily and unreservedly recommend Pierced for Our Transgressions.

Book Review-The Gospel and Personal Evangelism

Mark E. Dever, The Gospel and Personal Evangelism (Wheaton, Illinois: Crossway, 2007), 124 pp.

Reviewed by Doug Smith

What exactly is the Gospel? What exactly is evangelism? Whose job is evangelism? How should we evangelize? Why should we evangelize? Why don't we evangelize?

According to Mark Dever, the Gospel is such good news that Christians actually ought to share it. Of course, this idea is found in the Bible itself. This should be no surprise to us. Yet, it seems we find many excuses and reasons to neglect evangelism. At the seminary I'm taking courses through, we are required to take a course on personal evangelism. Doesn't it seem a bit odd that we are required to witness to people? Could that be because evangelism is done so little by many of us and that we also have difficulty knowing what kind of approach to take? Mark Dever is the senior pastor of Capitol Hill Baptist Church in Washington, D. C., and founder of 9Marks Ministries. His book is a welcome help to those of us who struggle with personal evangelism and who would like to make it a regular lifestyle. In seven short chapters, he labors to present an accurate understanding of the Gospel, to press upon us the obligation of Christians to evangelize, and to equip us with practical ideas to help us obey faithfully with joy.

Description

The Gospel and Personal Evangelism is a short book filled with Biblical foundations for and vivid illustrations of personal evangelism. Dever often writes from his own experience. Early in the book, he disarms us of some anti-evangelistic weapons we might be tempted to employ: excuses, many of which stem from selfishness, apathy, and fear of man. Dever does not neglect the relevant and controversial matter of the doctrine of God's sovereignty for evangelism. He is straightforward and to the point: "It was Paul who wrote one of the clearest biblical passages about God's sovereignty (Romans 9) and then went on to write one of the most pointed biblical passages about man's responsibility" (p. 28). God's sovereignty is actually an encouragement to evangelize and should never be used as an excuse to neglect this duty. Dever clarifies what the Gospel is and isn't. While the Gospel is not simply the idea that God is love, that Jesus wants to be our friend, nor the idea that we’re all okay, it is:

[T]he good news is that the one and only God, who is holy, made us in his image to know him. But we sinned and cut ourselves off from him. In his great love, God became a man in Jesus, lived a perfect life, and died on the cross, thus fulfilling the law himself and taking on himself the punishment for the sins of all those who would ever turn and trust in him. He rose again from the dead, showing that God accepted Christ's sacrifice and that God's wrath against us had been exhausted. He now calls us to repent of our sins and trust in Christ alone for our forgiveness. If we repent of our sins and trust in Christ, we are born again into a new life, an eternal life with God.(p. 43)

All Christians are called to share the Gospel. The local church should be viewed as having an important role in evangelism. Principles and methods of evangelism are shared in chapter four, while chapter five details what evangelism isn't, reminding us that personal testimony, social and political activism, apologetics, and the results of evangelism should never be confused with evangelism. Nor should imposition be confused with evangelism, as declaring the objective truth of God and the repentance and faith that He requires of all people is not the same as imposing our own ideas and opinions on someone else.

Dever discusses the types of responses to the Gospel (negative and positive), how we should view them, and how we should handle them. The book gives us reasons and encouragements to evangelize, including obedience to God and love for Him and others. The conclusion deals with the issue of "closing the sale," pointing out bad evangelistic assumptions that tend toward making false converts and encouraging us that if we have shared the Gospel clearly, we have faithfully evangelized, regardless of the person's response.

A brief annotated bibliography and a word to pastors rounds out the book, giving suggestions for further resources and practices to be faithful evangelists.

Evaluation

This book is short, simple, convicting, encouraging, and useful. It can be read in one sitting of a couple of hours. Dever communicates clearly with simple language and helpful illustrations, making for an easy and interesting read. The book should shock us out of our apathy, selfishness, and lack of love, but it should also provide encouragement in the joyful obedience of spreading the Gospel.

This book is useful for any Christian, but busy pastors and seminarians should especially take it to heart. The Gospel and Personal Evangelism would be an excellent resource to make available in a local church, and would be a helpful book for a study in a church setting or in personal discipleship. The practical suggestions, such as frequenting businesses to build relationships and intentionally provoking people to think about spiritual things, are quite clear and helpful.

Mark Dever leaves us with no excuse for neglecting evangelism, while encouraging us to be proactive, honest, urgent, and joyful in the spreading of this good news of Christ, the Gospel. Thank you, C. J. Mahaney, for encouraging Mark to write this book, and thank you Mark for writing it. May it bear much fruit for the sake of the Gospel.

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This review first appeared at Said at Southern. A couple of other opinions to check out are Jesse Johnson’s review on the Pulpit Magazine blog and Jason Button's preliminary thoughts (I will post a link to his full review when it appears). I have posted a list of related resources here.

The Gospel and Personal Evangelism: Related Resources

Said at Southern has posted my review of Mark Dever's recent book, The Gospel and Personal Evangelism.

Thanks to Crossway for providing a review copy.

Endorsements for the book are here.

Free sample: Foreword, Introduction, and Chapter 1 (free .pdf) Another excerpt: "What Evangelism Isn't"

Below are some resources for further study.

Books & Resources Dever refers to in The Gospel and Personal Evangelism:

• Robert Plummer, Paul's Understanding of the Church's Mission: Did the Apostle Paul Expect the Early Christian Communities to Evangelize? (Carlisle, UK: Paternoster Biblical Monographs, 2006)
• Evangelistic Presentation: Two Ways to Live - http://www.matthiasmedia.com.au/2wtl
• Mack Stiles, Speaking of Jesus (Downers Grove, IL: InterVarsity, 1995) (examples of turning the conversation toward Christ)
• Randy Newman, Corner Conversations (Grand Rapids, MI: Kregel, 2006)
• Will Metzger, Tell the Truth (best single book on evangelism, according to Dever)
• Iain Murray, Revival and Revivalism (chronicles the fallout of a history of poor evangelism)
• J. I. Packer, Evangelism and the Sovereignty of God
• Canons of the Synod of Dort (deepens one's understanding and appreciation of the Gospel)
• Christianity Explained (Scripture Union) (good tool to teach evangelistically through the Gospel of Mark)
• Tools and articles on evangelism at www.9marks.org (These include: Mark 3 - A Biblical Understanding of the Good News; Mark 4 - A Biblical Understanding of Conversion; and Mark 5 - A Biblical Understanding of Evangelism)

Especially for pastors:

• Richard Baxter, The Reformed Pastor
• Horatius Bonar, Words to Winners of Souls
• Charles Bridges, The Christian Ministry
• C. H. Spurgeon, Lectures to My Students (other Spurgeon materials may be helpful as well)

Related resources by Dever:

In February 2006 Dever delivered a number of messages on evangelism at Sovereign Grace Ministries' Pastors' College Evangelism Conference. These four talks are available as free MP3 downloads.

• What Is Evangelism?
• A Biblical Theology of Evangelism and the Gospel
• Evangelism for the Pastor or Preacher
• The Church Practice of Evangelism

Free download of the message that the book is based on: The Gospel and Evangelism.

Evangelism: What It Is and What It Isn't (Noah Braymen's summary of Dever's talk from the 2007 Gospel Growth Conference) - there is a chapter quite similar in the book.

In this Adrian Warnock interview with Dever, they talk about his book on evangelism.

The book is also referenced briefly in this interview with Gary Shavey. "Election, the Gospel and Evangelism" Founders Breakfast 2006 (CD: $3 plus $1.50 S&H; Download: $1.50 - and worth it!) - Dever points to Romans 9 and 10 of proof that God's sovereignty motivated Paul to evangelize and it should move us as well.

Update (1/30/08):

Al Mohler’s review of the book

Al Mohler interviews Dever on personal evangelism

(HT: Justin Taylor, Said at Southern)

9Marks Workshop Online

Check out these 6 free .mp3 downloads from 9Marks' Northbrook workshop. This is an excellent resource on theology, preaching, the church, evangelism, and leadership.

http://www.sermoncloud.com/sermons-about-9marks/

(HT: Justin Taylor)

Calvin Sermon on Evangelism and Election: The Call to Witness

I heard part of the second paragraph of this sermon paraphrased in a way similar to this: Calvin said that a failure to proclaim the Gospel is a leaving of Christ in the tomb. He also speaks of the unthankfulness and lack of faith evidenced by an unwillingness to suffer for the Gospel. This evangelistic emphasis is grounded in (not opposed to) the Bible's teaching on election. Please read this sermon and be edified, convicted, and stirred to obedience concerning our responsibility to spread the Gospel, to stand with those being persecuted for the faith, and to teach the whole counsel of God. I have slightly tweaked the wording to make it more readable to a 21st century audience.

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The Call to Witness

by John Calvin

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Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel, according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. - 2 Timothy 1:8-9

Although God shows His glory and majesty in the gospel, yet the unthankfulness of men is such, that we have need to be exhorted, not to be ashamed of this gospel. And why so? Because God requires all creatures to do Him homage: yet the greater part rebel against Him; despise, yea, and are at defiance with the doctrine whereby He would be known and worshipped. Although men are so wicked as to lift up themselves against their Maker, let us, notwithstanding, remember that which is taught us in this place; namely, that we be not ashamed of the gospel; for it is the witness of God.

If the gospel be not preached, Jesus Christ is, as it were, buried. Therefore, let us stand as witnesses, and do Him this honor, when we see all the world so far out of the way; and remain steadfast in this wholesome doctrine. St. Paul here sets his own person before us: not that he wished particularly to be approved, but because we often get in difficulty, if we separate ourselves from the servants of God. When there is a minister of the Word of God troubled, molested, and persecuted, we are apt to forsake him in time of need, thinking it is but mortal man: but in doing this, we offend God; because this man that suffers, bearing the mark of the gospel: thus the cause of God is betrayed. Therefore, St. Paul says to Timothy, be not ashamed of me.

The mind of Timothy might have been shaken; therefore, St. Paul says to him, though the world despise me, though they mock and hate me, yet you must not be moved by these things; for I am the prisoner of Jesus Christ. Let the world speak evil of me; it is not for my offences: God allows my cause; for indeed it is His. I suffer not for my own evil doings, having His truth always on my side. Therefore, the cause of my persecution is, because I have maintained the Word of God, and continue to maintain it. You should not be guided by the world's judgment, for men are carried away with evil affections. Let it be sufficient for you then, that I am as it were a pledge for the Son of God; that He magnifies my person; that if it be reproachful to the world, it ceases not to be honored before God, and His holy angels.

Let us not betray Jesus Christ in the testimony we owe Him, by stopping our mouths, when it is needful to maintain His honor, and the authority of His gospel. Yes, and when we see our brethren afflicted for the cause of God, let us join with them, and assist them in their affliction. Let us not be shaken by the tempests that arise, but let us always remain constant in our purpose; and stand as witnesses for the Son of God, seeing He is so gracious as to use us in such a good cause. Let us mark well, whether men suffer for their sins, or for the truth of God. When we see one oppressed, we must not despise him, lest we do injury to God: we must ascertain for what cause men suffer. If they have walked in a good conscience, and are blamed, if they are tormented because they serve God, this is enough to remove whatever the wicked world can say against them. Therefore St. Paul adds, "Be thou partaker of the afflictions of the gospel."

There is no man but what would willingly escape affliction; this is according to human nature; and although we confess, without dissembling, that it is a singular grace which God bestows, when He enables men to bear affliction, and maintain His cause, yet there is not one of us, but what would willingly draw his neck out of persecution. For we look not at the lesson given by St. Paul, which says the gospel brings troubles. Jesus Christ was crucified in His own person, and His doctrine is joined with many miseries. He could, if it pleased Him, cause His doctrine to be received without any gainsaying. But the Scripture must be fulfilled: "Rule thou in the midst of thine enemies" (Psalm 110:2).

We must come to Him upon this condition; to be willing to suffer many bickerings; because the wicked lift up themselves against God, when He calls them to Him. Therefore, it is impossible for us to have the gospel without affliction. We must be exercised; we must fight under our Lord Jesus Christ. Does he not then renounce his salvation, that would get rid of the cross of Christ? What is the hope of life? Only in this, that we are bought by the sacrifice of the Son of God. Then will He have us made like unto Him, and have us transformed into His image.

We must not be ashamed of our brethren; when we hear evil reports of them, and see them cast off by the world, let us always be with them, and endeavor to strengthen them; for the gospel cannot be without affliction; as I have already said. It pleases God, that men should be so divided. But He calls all to the unity of faith; and the doctrine of the gospel is the message of atonement; but yet the faithful are drawn by the virtue of His Holy Spirit (as we shall notice more particularly hereafter); but the unbelievers remain in their hardness: thus the fire is kindled; as when thunder rumbles in the air, there must needs be trouble; so it is when the gospel is preached.

Now, if the gospel bring affliction, and it be the mind of Jesus Christ, that what He suffered in His person, shall be fulfilled in His members, and be daily crucified, is it lawful for us to withdraw ourselves from that situation? Seeing it is so, that all hope of salvation is in the gospel, we must rest thereon; and mark what St. Paul says; namely, we must assist our brethren when we see them in trouble, and when they are reviled by the wicked; and choose rather to be their companions, and suffer the rebukes and scoffs of the world, than to be otherwise honored with a good reputation, having our faces turned from them that suffer for that cause, which is ours, as well as theirs.

We are apt to be weak, and think we shall be swallowed up by persecutions, as soon as our enemies assail us: but St. Paul observes, we shall not be destitute of the aid and help of our God. He immediately arms us, and gives us an invincible power, that we may remain sure and steadfast. For this reason St. Paul adds, "according to the power of God." But as we have said, every man would be glad to have some cover or cloak, whereby he might withdraw himself from persecution. If God would give me grace, I would gladly suffer for His name; I know it is the greatest blessing that I could receive.

Every man will confess this: but they add, we are weak, and shall quickly be beaten down by the cruelty of our enemies. But St. Paul takes away this excuse, by saying, God will strengthen us, and that we must not look to our own strength. For it is certain, if we never come into conflicts with our enemies, we shall be afraid of our own shadows. Seeing we know this weakness, let us come to the remedy. We must consider how hard it is to withstand our enemies; therefore let us humble ourselves before God, and pray Him to extend His hand, and uphold us in all our afflictions. If this doctrine were well imprinted in our hearts, we should be better prepared to suffer than we are.

But we are apt to forget it; yea, we stop our ears, and close our eyes, when we hear it spoken of. We pretend that we wish God to strengthen us, but we cannot bring our sight to the power that St. Paul speaks of; we are apt to think, that we have nothing to do with it; although the Lord hath shown us, that His power will always uphold us. Therefore, let not our weakness cause us to withdraw ourselves from the cross, and from persecution; seeing God hath received us into His hands, and promised to supply our needs. St. Paul here adds a lesson to make us greatly ashamed, if we be not enticed to glorify Jesus Christ by suffering persecution. He says, "God hath saved us, and called us with an holy calling."

Behold! God has drawn us out of the gulf of hell! We were utterly cast away and condemned: but he hath brought us salvation, and hath called us to be partakers of it. Therefore, seeing God has showed Himself so generous, if we on our parts turn our backs to Him, is not this a shameful malice? Let us mark well the accusation of St. Paul against those that are unfaithful - those that are unwilling to suffer the assaults made against them for the sake of the gospel. Undoubtedly his mind was to comfort the faithful, for the time to come; he therefore shows what God has done for them already.

When God gives us any token of His goodness, it is to the end we should hope for the same at His hands again; and wait till He bring to pass what He has begun. Therefore, if God has saved us, and called us with an holy calling, do we think that He will leave us at midway? When He has shown us our salvation, and given us His gospel whereby He calls us to His kingdom, and opens the gates unto us; when He has done all this, do we think He will leave us here, and mock us, and deprive us of His grace, or make it unprofitable? No, no; but let us hope that He will bring his work to a perfect end.

Therefore, let us go on with good courage; for God has already displayed His power toward us. Let us not doubt but what He will continue it, and that we shall have a perfect victory over Satan and our enemies; and that God the Father has given all power into the hands of Jesus Christ, who is our head and captain; that we may be partakers of it. Thus we see St. Paul's meaning. God has witnessed, and we know it by experience, that He will never fail us in time of need. And why so? For He has already saved us, in that He has called us to the gospel, and redeemed us from sin. He has called us with an holy calling; that is to say, He has chosen us to Himself, out of the general confusion of mankind.

The Lord having drawn us to Him, will He not up-hold us, and guide us to the end? This is a sure confirmation of the power of God; that we always find Him ready to help us: therefore we put our trust in Him, knowing that we have already felt His power. That we may profit by this doctrine, let us know first of all, that whereas God has given us the knowledge of His truth, it is as much as if He had shown us already that we belonged to His heavenly inheritance, and that we were His, and of His flock. If we are persuaded of this, and resolved therein, we shall always go forward in the cause, knowing that we are under His protection. He has sufficient strength to overcome all our enemies, which makes our salvation sure.

Let us not fear, on account of our weakness, for God has promised to assist us. We should think upon this, and endeavor to receive that which is said to us. The Lord will bring our salvation to an end! He will assist us in the midst of persecutions, and enable us to overcome them. When we are once convinced of these things, it will not require much power of rhetoric to strengthen us against temptations. We shall triumph over all our enemies: notwithstanding we seem to the world to be trodden under foot, and utterly overwhelmed. But we must come to this declaration which St. Paul adds, concerning the salvation of which we have spoken, and the holy calling. He says, "Not according to our works, but according to His own purpose and grace."

For He had no respect to our works or dignity, when He called us to salvation. He did it of mere grace. Therefore we shall be less excusable, if we disobey His requirements, seeing we have not only been purchased by the blood of our Lord Jesus Christ, but He cared about our salvation before the world was made. Let us here observe that St. Paul condemns our unthankfulness, if we be so unfaithful to God, as not to bear witness of His gospel; seeing He has called us to it. And that He may better express this purpose, the apostle adds, that this "was given us in Christ Jesus before the world began; before the world had its course, or beginning: it was revealed at the coming of our Lord Jesus Christ.

When this great Savior made His appearance, the grace that was hid before, yea, and could not be reached by the knowledge of man, was made clear and manifest. And how so? The Son of God destroyed death, and also brought everlasting life! And we need not go afar off to find it, for the gospel leads us to it. When God sends us this message of salvation, we have only to receive the inheritance which He promised us. Let us open our mouths, that He may fill them; let us open our hearts, and give this testimony of the gospel permission to enter; and the immortality of the kingdom of heaven shall dwell within us; though we be poor, frail vessels, and have nothing but corruption and rottenness in us; yet notwithstanding, we do already lay hold upon this immortality, and have a sure witness of it, when we can accept this grace that is offered in the gospel.

That we may better understand what is here contained, let us remark that this word purpose, signifies the everlasting decree of God; which has no causes whatsoever. For when we speak of God's counsels, we need not dispute about who moved Him: as though we should imagine reasons, and say, this is the reason why God has determined after this sort; this is the cause why He would have it so. For God will have us use such soberness, that His bare will may suffice us for all reason. When it is said, God has thus appointed it, though our eyes be dazzled, and the matter seem strange to us, and we see no reason why it should thus be, yet we must not find fault. It is wisdom in us to do whatever God appoints, and never ask why.

But because men have busy heads, and given much to curiosity, St. Paul brings us to God's purpose; and tells us plainly, that we must consider it so deep that we cannot enter into it, to know who moved Him. He was moved only by His just will; which is a rule of all justice. Therefore, we are hereby informed, that our salvation depends not upon what we deserve: God never examined what we were, nor what we were worthy of, when He chose us to Himself; but He had His purpose; that is, He sought no cause of our salvation but in Himself. St. Paul shows clearly that this word purpose signifies this decree. But because men cannot by reason of the pride that is in them withhold themselves from imagining some worthiness of their own, they think that God is under an obligation to seek them: but St. Paul says pointedly, purpose and grace. This is as much as if he had said free purpose.

This is therefore to beat down all our works: that we be not so foolish and stubborn, as to think God chose us because there was something in us worthy of it. No, no; but we must know that God never went farther than Himself, when He chose us to salvation. For He saw that there was nothing but condemnation in us: therefore He contented Himself, by mere grace and infinite mercy, to look upon our misery, and help us; although we were not worthy. For better proof hereof, St. Paul says that this grace was given us before the world began.

We perceive by this, how void of sense men are when they vaunt themselves of believing that they are the cause of their own salvation; and have prevented God's goodness, or were before Him, and met with Him. What does our salvation hang upon? Is it not upon the election and choice that has been from everlasting? God chose us before we were. What could we do then? We were made fit, we were well disposed to come to God. Nay, we see that our salvation does not begin after we have knowledge, discretion, and good desires; but it is grounded in God's everlasting decree, which was before any part of the world was made.

What can we do then? Have we any means to put forth ourselves? Can we give God occasion to call us, and separate us from the rest of the world? Are we not then marvellously mistaken, when we think we have some worthiness of our own, and exalt our merits to darken God's grace, and be thus prepared of ourselves to have access to Him? We must mark well for what purpose St. Paul here mentions the election of God; saying, that grace was given us in Christ Jesus before the world began. They that think to abolish the doctrine of God's election, destroy as much as possible the salvation of the world.

This is the most fit instrument, used by the devil, to deface the virtue of the blood of our Lord Jesus Christ; to bring to nothing, and destroy the gospel; yea, and to put the goodness of God out of man's memory. The devil has no fitter instruments than those who fight against predestination; and cannot in their rage suffer it to be spoken of, or preached as it ought to be. If we detest the papists (as indeed they ought to be detested), because they have profaned the Holy Scripture, and have marred and depraved the truth of the gospel and the service of God, by infecting all the world with superstition and idolatry, much more are they to be detested who go about to bring to nothing God's election; and endeavor, by indirect and crooked ways, to stop men from speaking of it plainly and openly, and of preaching it as it ought to be.

Wherein consists the salvation of the faithful, only in God's free election? Would we not have men preach that God has chosen His, of mere goodness, without regard to any thing whatsoever? Will we not admit this to be such a mystery as cannot be attained to, shown and declared to us as far as God wished to reveal it? If we do not admit this, we enter into a conspiracy with Satan; as though Jesus Christ suffered in vain, and the passion that He suffered profited the world nothing. We may here remark that the gospel cannot be preached, that it is a profane gospel, or the doctrine of Mohammed, that there is no church nor Christianity, if God's election be abolished. The Holy Spirit who speaks here must needs be proved a liar, if this doctrine be not received.

Therefore, let us fight constantly; for it is the groundwork of our salvation. How can we build, and maintain the building, if the foundation be destroyed? St. Paul shows us here with what virtue we must fight, and how we shall come to this inheritance which was so dearly purchased for us: he shows us how we shall enter into the possession of the glory of God and make an end of this building and faith. My friends, we must be grounded upon the grace that was given us, not today nor yesterday, but before the world began.

It is true, God calls us at this day, but His election goes before; yea, and God chose us without any respect to our works, as we could have done nothing before: but we are debtors to Him for all; for He drew us out of the bottomless pit of destruction, wherein we were cast, and past all hope of recovery. Therefore, there is good reason for us to submit ourselves wholly to Him, and rely upon His goodness, and be thoroughly ravished with it. Let us hold fast this foundation, as I said before, unless we will have our salvation perish and come to nothing. This doctrine is profitable for us if we can apply it well to our own use.

They that would not have us speak of God's election will say, it is not necessary. But such men never tasted God's goodness, neither do they know what it is to come to our Lord Jesus Christ. If we know not that we are saved because it pleased God to choose us before the world began, how can we know that which St. Paul says to us; namely, that we should give ourselves wholly to God, to be disposed of at His will, and to live and die in His service? How can we magnify His name? How can we confess that our salvation cometh from Him only, that He is the beginning of it, and that we have not helped Him therein? We may say it with our mouths, but unless we believe it, as here set forth, it will only be hypocrisy.

Therefore, let us learn that the doctrine of God's election, whereby we are taught that He predestinated us before the world began, ought to be preached openly and fully, in spite of all the world that would stand against it. And not only so, but we should know that it is a very profitable doctrine for us; because we cannot lay hold upon the infinite goodness of God, until we come thither. Unless this point be well cleared, God's mercy will be always disguised. I say, unless this be made plain to us, that He has chosen us before we were born, and before we could prevent Him.

Men will frequently say that we were bought with the blood of our Lord Jesus Christ, and that we are not worthy that God should show us such great mercy: they will likewise say, who hath part and portion in such a redemption as God has made in the person of His Son? Even they that will; they that seek God; even they that submit themselves to Him. They that have some good motives, and are not rude; those that are good natured, and have some good devotion. When men make such a mixture, and think they are called to God, and to His grace, for something that is in themselves, that they bring something to recommend them to the favor of God whereby they may attain salvation, the grace of God is darkened, and rent asunder.

This is a sacrilege that ought not to be countenanced. For this cause, I said the goodness of God shall never be thoroughly known until this election be laid before us; and we are taught that we are called at this time, because it pleased God to extend His mercy to us before we were born. This doctrine must be explained more at large; but as time will not admit at present, we shall attend to it in the latter part of the day.

(HT: Way of the Master Radio, Colin Maxwell, Dan Campbell, and http://www.lgmarshall.org/Calvin/calvin_varsermon22.html )

Second Life, Disembodied Evangelism, and Other Considerations in Sharing the Gospel of Christ

Our church just held its third monthly men's theology discussion meeting. We gather on a Saturday morning to consider a topic and its application to us. In July, we discussed the Christian Sabbath. In August, we began a discussion of evangelism and concluded it this past weekend. Involved in this profitable discussion were visitors, other pastors, and a staff member of Presbyterian Evangelistic Fellowship. They contributed a good deal to the conversation in addition to what men from our church brought to the table. What follows is an unofficial distillation and summary of that conversation mixed with some expanded thoughts of my own mixed in.

What Is the Gospel?

We discussed the need to know what the Gospel actually is. It is good news. It is about someone who actually did something. The first promise of the Gospel, Genesis 3:15, reveals that it is fundamentally about One who would actually accomplish the crushing of the serpent's head. Jesus Christ, the God-man, died and rose again so that our sins could be forgiven and we could receive eternal life. But there are other things we need to share for this to be understood as good news. People need to know who they are as sinners, and who God is. God created all things for His pleasure, and made man in His image, to reflect His glory. We must set before people the holiness, perfection, and majesty of God and show them the stark contrast of it with their sin.

By sin, man misrepresents God. Instead of communicating that God is good, wise, trustworthy, and has authority over us, sin sends the message that God is not good since He denies us something that we want, that God is not wise, that we can't trust God, and that we don't have to obey God but can do our own thing. It is slander and treason against the King of the universe and worthy of eternal death. Sin cannot be seen as "no big deal" or something to simply be overlooked when we consider it in this light. And this pertains to those who outwardly appear as moral persons as well. They are not "being good" for God's glory, but are living for themselves. They desire to avoid negative consequences, to live longer, to be more successful, to gain a good reputation for themselves, instead of living to make God known and show Him as supremely valuable and worthy of worship.

The law shows us how these things personally apply to us. When we look at the commandments and at Jesus' explanation of them in the Sermon on the Mount, for example, we should realize that we do not measure up to God's perfect standard and that we are guilty in His sight. There is no way that we can make amends and fulfill His demands upon our lives. That's bad news. But that's why the Gospel is good news.

The Gospel is also a call to commitment. It is not a mere intellectual decision that amounts to what the demons have (James 2:19). It is a call to repent of our sin and trust in Jesus. This call is both an invitation and a command. In regard to the invitation aspect, we should not see it as an invitation to a pancake breakfast by a social club, but as an invitation to appear before the President, only much more commanding of our attention!

In sharing this message, it is appropriate and even necessary to clarify that this is not an additive or something to make our lives more comfortable. It is not "ask Jesus into your heart" and then go your merry way. It is about having God's wrath against our sin dealt with. It is a call to die. It is a call to forsake our sin and embrace Christ. It is a summons to cease our rebellion and become followers of Jesus. We must not spread the false idea that discipleship is a later option for a believer. If we come to Christ, believing, we are to follow Christ. This is the inevitable fruit of a changed heart. It doesn't mean that we do a meritorious work to get God's favor or that we are perfect in thought and deed in all ways immediately after trusting Christ, but it does mean that we actually are relying on Jesus Christ as our righteousness and the One who came to deliver us from sin.

The Centrality of the Local Church in Equipping the Saints

Christ died for the church. We should see it as important, and such a view takes concrete expression when we are committed to our local church. In this context we should get equipped to share the Gospel. Parachurch ministries can be helpful, but they should not be allowed to usurp the place of the local church. There is an accountability and opportunity for further growth and involvement in one anothers' lives that an evangelistic crusade or parachurch ministry cannot fulfill. In connection with local churches, some good can come of parachurch ministries in evangelism. God can certainly use any means He likes! But the mess left by some evangelistic events or the concept that evangelism is something we go and do somewhere else (on a special trip, for instance) is not helpful in building up the bride for which Christ died.

Thinking about Our Hearts and Our Responsibility

This responsibility is for pastors and the people of the church (Acts 8:1-4). We should be motivated to share because, as Piper argued in Let the Nations Be Glad, the reason missions and evangelism exist is because there are people who are not worshiping God - He deserves worship, and they need Him.

We must not only be motivated, but we must also be prepared (1 Peter 3:15) to share the Gospel. This involves making sure we are cultivating our relationship with the Lord and have right relationships with others. It is easy to clam up when we are not spending time with God in the Word and prayer as we ought or when there is discord between us and others. For me, I know of nothing that has cooled my love and boldness more than neglect of spiritual disciplines. We ought to share when we have opportunity. But we ought to cultivate hearts that are prepared and eager to tell this good news. In addition, we ought to regularly pray for particular persons and be looking for appropriate avenues to meet them, build relationships with them, and share the Gospel with them.

Thinking about Methodology

How are we to share the Gospel? As we discussed this, we concluded that some methods are inappropriate, but that we do need to be sharing. We also concluded that some methods may not be best for everyone. Some may be better geared for "in-your-face" kind of evangelism, whereas others may better serve by having a serious talk with someone over a cup of coffee.

Going to something along the lines of Mardi Gras, for instance, would probably be quite unhelpful. We have no example of the apostles going to places of orgiastic, pagan worship. This would also relate to setting up displays at conventions where the purpose is to promote the industry of pornography. One could easily be placed into a compromising situation in these contexts. We tended to agree that crashing someone else's party is not the best approach to evangelism.

We discussed some things that might not be for everyone. I don't think any of us would be comfortable with "beach evangelism" but perhaps that's something that some people could do and still maintain their purity (but I doubt it would be a group of teenage boys!). We discussed David Platt's practice of setting up a "We will tell your fortune for free" booth next to a fortune teller. Is this a deceptive peddling of the Gospel, or a legitimate approach? It sounded like they were simply using this as an inroad to get to the Gospel, like Jesus talking about water with the Samaritan woman. His goal was not merely to talk about water and trick her into spiritual things. Instead, He was using a time-tested method of communication of starting where people are and explaining the unknown by the known or the unfamiliar by the familiar. Is there a direct parallel here? I don't know. Does setting up such a booth cheapen the Gospel, like pathetic piggy-back slogans taken from the advertising of the world, such as "This blood's for you" (replacing the brand name of a beer with the word blood)? I'm not sure. But it may be something that those who have a good conscience can engage in and others of us may take another route.

Let us be sure we are taking a route to share the Gospel. Let us not deserve the answer to critiques of others' methods that they like the way they do evangelism better than the way we don't do it. The important thing is that we actually do communicate the Gospel faithfully and clearly.

Paul went to places with a variety of ideas. Mars Hill - the contemporary counterpart of which may be National Public Radio, according to some - was a place for the hearing of ideas. They were looking for new and novel things. They might be false ideas, but it was a sort of open forum for all kinds of thought. Paul presented the Gospel in this context with clarity, and not as one option among many. Thankfully, others have done similar things - such as the faithfulness of John MacArthur in presenting the truth clearly on Larry King Live, for example.

Another idea was that of going into liberal churches. A place where the gospel is not preached faithfully might provide a ripe field for evangelism for a prepared evangelist who attended the Sunday School gatherings there with the purpose of challenging false teaching and disseminating the Gospel, and possibly stirring up some major changes. Jim Renihan calls this "synagogue splitting," and this certainly appears to have precedent in the book of Acts!

Although we see connections with the past (confronting ideas in public forums and telling the truth to the religious), there are also modern, contemporary challenges to the philosophy and practice of evangelism. I posed a hypothetical situation that others have actually discussed in reality. What if a converted teenage boy asked his pastor about the legitimacy of sharing the Gospel via a virtual reality program like Second Life? The sage counsel our elders would give amounts to the following:

The incarnation is the answer to this question. Christ came in the flesh, not as an avatar [the term for the virtual persona]. We have been given a real life, and many of us don't have enough time in the day to live it, much less a second, third, or fourth life. This is disembodied evangelism.

We also talked about the matter of a "virtual" conversion. If your avatar shares the Gospel with someone else's avatar and that avatar becomes a believer, then the person controlling it could say that his avatar was saved but he was still on his way to hell! Personally, I think this is a way to justify an addiction to electronic media, one of the idols of our day. It simply legitimizes and "sanctifies" a pastime that no one really has time for if he or she is accomplishing anything significant in life and maintaining meaningful relationships with real people.

Our pastor emphasized the need for us to be deliberate in evangelism. We should be ready to share the Gospel, but we won't do it without intentionally making an effort. And when we do share it faithfully, we can leave the people with God. It is not a failure if we have been clear in telling the truth. We cannot force people into conversion. We don't have to feel guilty for not leading them in a prayer, but at the same time, we should make clear that the good news of Christ calls for a response. It is not mere knowledge to be added to the things we already know. It is an an announcement of fact, but it is also a summons to act and commit ourselves to Him.

A personal testimony can be a useful way of sharing the Gospel. Paul did this on multiple occasions (such as Acts 22). This is not something that requires a lot of training! It is not wrong to involve our own experience here, although we should explain that these things are true in themselves, and counter the response of "well, that worked for you."

We need to remember that there are basic truths and terms people do not understand. Avoid theological jargon unless you can carefully explain it. Make sure that you are actually communicating and not talking past people.

Let us not live as though we believe in the power of total depravity more than in the power of the Gospel to save. Let us seek to take the good news to the lost. As for results, we must trust God to use His Word. We must be patient, not expecting microwave results, but remembering how many of us heard the Gospel repeatedly before trusting Christ. We must believe that the Gospel is the power of God unto salvation (Romans 1:16-17).

Resources

Some resources that some of us have found useful in understanding evangelism include:

• R. B. Kuiper, God-Centred Evangelism (Banner of Truth)
• Will Metzger, Tell the Truth (IVP)
• Charles Spurgeon, The Soul Winner
• Thomas Boston, The Art of Manfishing
• J. I. Packer, Evangelism and the Sovereignty of God (IVP)
• D. James Kennedy, Evangelism Explosion
• John Piper, Let the Nations Be Glad (Baker)
• Ray Comfort & Kirk Cameron, The School of Biblical Evangelism
• Don Whitney, Spiritual Disciplines for the Christian Life (chapter on evangelism) (NavPress)
• John Frame, "A Theology of Opportunity" (article available online)

In the conclusion of our time, we asked for prayer that we would be delivered from the fear of what others think and from a lack of love for God and others that stifles the faithful sharing of the good news of Christ.

I am grateful for this ministry of our church, and look forward to next month as we look at the Biblical basis and practical implications of the doctrine of the Trinity.

Acts 16 Sermon Summary

Three Ways God Spreads the Good News

Acts 16:6-34

Doug Smith

 

     People have utilized many ways of spreading news.  In the past, the Pony Express and the telegraph were means people used to share information.  Today, people use a plethora of methods to broadcast and receive news, such as television, radio, text-messages, cell phones, e-mail, and the Internet.

     God can do anything He wants and could have chosen to write His good news, the Gospel, in the clouds.  He could have personally manifested Himself in a visible and audible form to every human being to communicate the message.  But God has chosen to spread His good news by other means.  In Acts 16, we see three of those means.

 

1. Obedience to Guidance (v. 6-13)

     In Acts 16, we find Paul on his second missionary journey.  Like the writer of "Amazing Grace," John Newton, Paul was now preaching the faith he had once labored to destroy because of the change God had made in his life.  Along with Paul were Timothy, Silas, and Luke (the author, whose pronouns change to "we" and "us" in verse 10 to indicate his presence with the group). 

     The missionaries thought they should go to Asia Minor (modern day Turkey), but the Holy Spirit did not allow them.  They were directed instead to Macedonia by a vision Paul received.  They immediately obeyed the vision, believing that God had called them to preach the Gospel there.  God used obedience to guidance to spread His good news.

     In what areas do you need to obey God?  If you know what you should do, then the response should be immediate obedience.  Is there someone you know you should share the Gospel with?  God may use your obedience to guidance to spread His good news.

 

2. Faithfulness in Clear Evangelism (v. 14-15, 30-32)

     Arriving in Philippi, a strategic and historic city, Paul speaks God's Word to a group of women gathered for prayer.  This implies that there were not enough Jewish men in the area to have a synagogue, since Paul's usual practice was to go first to the synagogue and preach Christ.  He went to people who needed the Gospel.  God opened Lydia's heart and she believed the word Paul spoke.  Paul also shared verbally with the Philippian jailer, telling him not only to believe on the Lord Jesus Christ and be saved but later speaking the Word to the jailer and his family, likely explaining matters more fully.  God used Paul's faithfulness in clear evangelism to spread his good news.

     No one likes a garbled, confusing message.  Therefore, we ought to be clear when we share the Gospel with people.  We know from other parts of the book of Acts that Paul made the matters of the Gospel clear to others so they would know what they should believe and why.  The Gospel is more than "Jesus loves you" or "ask Jesus into your heart."  We ought to tell people about the greatness of God and His right as our Creator to tell us what to do.  We need to explain sin as rebellion against God, and that we are all sinners who deserve to be punished forever for despising God.  We need to tell them who Christ is (the God-man, the Son of God in human flesh) and what He did in His perfect life and substitutionary death for sinners.  We must tell them of his ascension and that He will one day judge the world in righteousness.  We must not merely leave them with these facts, but must call upon them to repent of their sin and trust in Christ alone for their salvation so that they may have eternal life and enjoy God forever.

     Even as God opened Lydia's heart to respond, He does the same with people today.  We are not responsible for the response to the message.  We are responsible to deliver the message faithfully.  God uses faithfulness in clear evangelism to spread His good news.

 

3. Praise in Suffering (v. 16-34)

     Although Paul would not have adopted the motto, "Preach the Gospel – if necessary, use words," he understood that his life should reflect the saving message he proclaimed.  He wanted His walk to support, not hinder, the spread of the words of life.

     A demon-possessed girl annoyed Paul by following the missionaries and announcing, day after day, that they were servants of the most high God who were proclaiming the way of salvation.  Paul cast the demon out, much to the chagrin of her masters, who owned her as a slave and had profited from her fortune-telling business.  Paul and Silas were falsely accused of instigating chaos in the city, and were then stripped and beaten.  They were cast into the inner prison of the jail, and their feet were fastened in stocks which spread the legs apart and created much cramping.      

     These men who had come to proclaim God's good news were now suffering for righteousness.  How did they respond?  At midnight, they were heard praying and praising God with singing.  They gave God praise in suffering, and He used it to spread his good news.  He sent an earthquake that nearly resulted in the jailer's suicide, which Paul prevented by informing him that no one had escaped from the jail.  Trembling, the jailer asked what he must do to be saved, and Paul shared the Gospel with him.  He and his family came to know Christ through Paul's and Silas' praise in suffering.

     Joni Eareckson Tada is another fitting example of praise in suffering.  She became a quadriplegic, losing the use of her arms and legs, as a result of a diving accident as a teenager.  Instead of remaining angry at God, she has praised Him for His goodness to her and has shared His good news with many – from her wheelchair.  I recently attended the funeral of a woman named Lisa, who reached the point of thanking God for her brain tumors because He used her suffering to help reach others with the Gospel.  It was fitting that one of the songs at Lisa's memorial celebration was from Job 1:21, which speaks of how God gives and takes away, but His name is to be blessed, that is, praised.

     Are you afraid to suffer for the Gospel?  Can you praise God in trials?  Have you considered how your reactions to suffering may bring to you greater opportunities to share the good news?  Rodney Griffin wrote a song from this passage in which he made the point that the times of suffering are the times that "God wants to hear you sing." 

     Remember that James told us to count it all joy when we suffer (James 1:2-4) and Jesus said that we are blessed if we suffer for His sake and have great reward (Matthew 5:10-12).  Your best life is not now, but in the world to come.  Let's not forget the power of God and his time-tested method of using praise in suffering to spread His good news.

 

     Our communication methods may come and go.  E-mail and cell phones may one day be as obsolete as the Pony Express and the telegraph.  But until Christ returns, God will continue to use the methods He has utilized for the last 2,000 years to spread the Gospel:  obedience to guidance, faithfulness in clear evangelism, and praise in suffering.  As we obey, share, and worship Him, may He be pleased to use us to spread His good news.

 

For audio of this sermon, preached as a guest speaker at Fellowship Chapel on July 15, 2007, visit click here (left-click to listen now, right-click to download).