The Judgment of God

Judgment is a recurring theme throughout the Bible (see Psalm 82:8). God’s plan includes a final judgment on the wicked and all who reject the sacrifice of Jesus Christ as payment for their sins (Matthew 10:15; Romans 2:2; Hebrews 9:27; 10:26–27). A cursory reading of 1 Peter 4:17 seems to suggest that Christians may face God’s judgment, too: “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God?” Is the “judgment” that begins at the house of God the same as the judgment of the wicked?

The context of 1 Peter 4:17 explains more about the judgment that begins at the household of God. In this chapter Peter is exhorting the church—the house of God—which was facing persecution, to persevere. The believers were also struggling to separate from the former worldly sins that had once enslaved them (verses 1–4). Peter reminds them that the wicked will face God’s judgment (verse 5) but that believers in Christ must hold themselves to a higher standard than they once did. The “fiery trials” that they were facing were to help refine them like gold (verse 12).

God allows difficulties and suffering in the lives of His people to purify them. When we are persecuted for the cause of Christ, we share in His sufferings (1 Peter 4:13–14). And when we share His suffering, we know Him a little better (Philippians 3:10). Paul echoes this theme in Romans 8:17: “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.” Part of God’s judgment upon sin is physical suffering. When His own children experience such suffering, it is not for our harm but to make us more like Jesus. “Judgment” for the children of God can be considered discipline (Hebrews 12:4–11). It is designed to purge the sin from our lives and teach us obedience.

A loving father does not discipline the kids down the street, because they are not his. A father disciplines his own children. Likewise, the discipline of our heavenly Father begins at His own household, with His own children, the church. He is reserving for the wicked an ultimate, final judgment that His children will never experience (Romans 8:1). Scripture makes a distinction between God’s purifying discipline of the church and His ultimate condemnation of the wicked: “When we are judged . . . by the Lord, we are being disciplined so that we will not be finally condemned with the world” (1 Corinthians 11:32).

In this present age, God allows painful circumstances in the lives of His own household, not to condemn but to mature, convict, and bring repentance (2 Corinthians 7:10). Through suffering we learn patience (James 1:2–4). This kind of judgment is to encourage us to abandon selfishness and draw nearer to Him (James 4:8). The ultimate, final judgment for unbelievers will be eternal separation from God, from life, and from all that is good and beautiful (Matthew 8:11–12; Revelation 21:8).

The judgment that begins at the household of God also includes church discipline. Church discipline is not for unbelievers but for believers: “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). Believers are commanded to take responsibility for other followers of Christ who may be slipping or headed toward sin (James 5:20). First Corinthians 5:11–13 commands us to avoid fellowship with anyone claiming to be a brother or sister in Christ but who insists on maintaining a sinful lifestyle. Jesus lays out the process for church discipline in Matthew 18:15–17. Someone who has been confronted multiple times and warned that the choices he is making are in opposition to God needs to repent. If he refuses to listen to the church, we are to turn away from him in the hope that this drastic action will bring about repentance (see 2 Corinthians 2:7 and Galatians 6:1). As believers, we are to pursue holiness and encourage each other to pursue it, too (1 Peter 1:15–16). We are to judge ourselves as God’s household (1 Corinthians 11:31). In this way, judgment begins in the house of God.

There will be another kind of judgment for all those who have been redeemed by God’s Son. Second Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (cf. Romans 14:10). This judgment for those who are “in Christ” is not to determine eternal destiny but to give rewards for godly service and faithfulness (Matthew 16:27; Revelation 22:12). Jesus commanded us to store up treasure in heaven (Luke 12:33). This treasure will be revealed at the judgment seat of Christ. This glorious day will be more like an awards ceremony than a trial, because everyone present has already had their eternal fate secured when they were born again (John 3:3). Jesus Himself will give us crowns and treasure to enjoy for all eternity according to what we have done with all He had entrusted to us (Matthew 25:21).

God’s desire is that His people learn to walk in holiness and fellowship with Him (Romans 8:29). As any loving parent would do, God will bring unpleasant consequences upon His children for rebellion. He expects the ones He has redeemed by the blood of His Son to set the example for the rest of the world. If the church is not in pursuit of holiness, the world sees no need to change its allegiance.

What Is The Church?

Many people today understand the church as a building. This is not a biblical understanding of the church. The word “church” comes from the Greek word ekklesia which is defined as “an assembly” or “called-out ones.” The root meaning of “church” is not that of a building, but of people. It is ironic that when you ask people what church they attend, they usually identify a building. Romans 16:5 says “… greet the church that is in their house.” Paul refers to the church in their house—not a church building, but a body of believers.

The church is the body of Christ, of which He is the head. Ephesians 1:22-23 says, “And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.” The body of Christ is made up of all believers in Jesus Christ from the day of Pentecost (Acts chapter 2) until Christ’s return. The body of Christ is comprised of two aspects:

1) The universal church consists of all those who have a personal relationship with Jesus Christ. “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13). This verse says that anyone who believes is part of the body of Christ and has received the Spirit of Christ as evidence. The universal church of God is all those who have received salvation through faith in Jesus Christ.

2) The local church is described in Galatians 1:1-2: “Paul, an apostle … and all the brothers with me, to the churches in Galatia.” Here we see that in the province of Galatia there were many churches—what we call local churches. A Baptist church, Lutheran church, Catholic church, etc., is not the church, as in the universal church—but rather is a local church, a local body of believers. The universal church is comprised of those who belong to Christ and who have trusted Him for salvation. These members of the universal church should seek fellowship and edification in a local church.

In summary, the church is not a building or a denomination. According to the Bible, the church is the body of Christ—all those who have placed their faith in Jesus Christ for salvation (John 3:16; 1 Corinthians 12:13). Local churches are gatherings of members of the universal church. The local church is where the members of the universal church can fully apply the “body” principles of 1 Corinthians chapter 12: encouraging, teaching, and building one another up in the knowledge and grace of the Lord Jesus Christ.

Theological Integrity by R.C. Sproul

I now have two jobs. For the past five years I have served as editor of Tabletalk magazine, a magazine committed to teaching sound theology. Now I am also a pastor, tending a very small flock in a mission church. It would be very easy for me to see these jobs as totally distinct. I can't pastor the readers of Tabletalk after all. I don't even know most of them. One could make the case that one of my jobs is theological, and the other practical. That is that in one job I teach lay people theology, and in the other I 'minister' to folks.

Such a distinction is all too common. We have a tendency to see theology as either an academic exercise or as a parlor game. That theology is a field of study like geology, or a topic of conversation, like sports. I must confess that I have been very guilty of seeing theology in the latter category. My interest in theology began when I discovered that I could, with relative ease, make people think I was pretty smart because I could beat them in theological debate. And beat them I did, for two reasons. The first is that I was always more interested in debating than my opponent. The second is that I always chose to defend the truth, that is Reformed theology.

Ironic isn't it, that I would use a theology built upon the foundation of soli Deo gloria for the propagation of my own glory. So what is the purpose of theology? You are even now investing your time, energy and concentration in reading Rev. Murphy's newsletter. Are you preparing for a parlor game, or compiling obscure footnotes for an academic paper, maybe a thesis on 20th Century Southern Presbyterianism as Exemplified in Martin Murphy? What is your goal in reading this article, and others like it?

I would posit that theology, as a field of study, exists and is practiced for one overarching reason, for God's glory. Of course that is a pretty simple answer. When my three year old begins to ask that long string of 'why's' that children are fond of I often cut to the chase and respond, 'For God's glory.' There's no where to go from there, that is the ultimate reason for everything.

So how is God glorified in the study of theology? The next step down in the hierarchy of ends is this, the law. That is God is most glorified when we love Him with our whole being, and when we love our neighbor as we love ourselves. That is why theology is important, to make us better able to carry out these two penultimate obligations.

Sound theology matters, because without it both of these obligations are not met. One, in a sense is more theological, the other more practical. But as a pastor I would suggest that nothing is more practical than the theological.

To see why let us look at how theology enables us to better love God with all that we are. Some would suggest that whether regeneration precedes faith or faith precedes generation is an obtuse, angels on heads of pins kind of question. It is impractical. What people really need, we are told, is help with their relationships. True enough, that people need help with their relationships. And we must begin with our relationship with God. Is that relationship one you initiated, or did He? Would one answer increase your gratitude toward God? What if Paul said, 'As for you, you were sick, but had an island of righteousness in you by which you, out of that bit of goodness, chose God...' Would you be as amazed at God's grace? Would you love Him as much? Or to put it in practical terms, would you feel more grateful if I cured your headache, or if I raised you from the dead?

Sound theology makes for sound worship, sound love of God. A sound marriage means nothing when you don't love God, or worse don't know God because unsound theology has only shown you a weak, lawless, pitiable deity who impotently begs all men to come unto him.

So what about practice? As a pastor I can't begin to love my flock until I have a sound theology. First because I am to lead them into worship. Second because sound theology is the root of sound practice (though a sound theology coupled with unsound practice will create unsound theology. That is if we affirm that God is sovereign, but act as though techniques are what win the day and lost souls we will eventually affirm a theology that matches our practice, that man is sovereign).

Sound theology is what drives the practical, the nitty gritty of how to love our neighbors as we love ourselves. A theology which treats God as a means to the end of personal peace and affluence will give rise to viewing others as means to the end of personal peace and affluence. A theology which views God as a spectator in history will not allow me to offer the comfort of Christ in times of sorrow. It is because we have done our theological homework, because we have striven for theological integrity, that we can say to those that suffer, 'The Lord gives, the Lord takes away, blessed be the name of the Lord.'

The distinction then between theology and practical theology is a false one. We must and will always preach what we practice. I labor as an editor to help people understand who God is so that they can better love Him, and those whom He has effectually called. And I labor as a pastor to help people obey these two great commands. I pray that my teaching, my practice, indeed all of my life would reflect the truth of who God is. My integrity is what is on the line with theological integrity, and the integrity of those under my care. Theology is not a parlor game, nor an academic exercise. Rather it is the study of the God who is, the source and sustainer of all things, and He who calls dead men like me to life. How can I, or anyone, play fast and loose in such a holy endeavor? 'Theology doesn't matter' is a lie, straight from the Father of Lies. Don't believe it.

7 Characteristics of False Teachers

“There were also false prophets among the people, just as there will be false teachers among you.” (2 Peter 2:1)

There are no “ifs, ands, or buts” in Peter’s words. It’s a clear and definite statement. There were false prophets among the people (of Israel in the Old Testament). That’s a matter of history. False prophets were a constant problem in the Old Testament, and those who falsely claimed to be prophets of God were to be stoned. The people rarely had the will to deal with them, so they multiplied, causing disaster to the spiritual life of God’s people.

In the same way Peter says, “There will be false teachers among you.” Notice the words “among you.” Peter is writing to the church and says, “There will be false prophets among you.” So he is not talking about New Age people on television. He is talking about people in the local church, members of a local congregation. 

There is no such thing as a pure church this side of heaven. You will never find it. The wheat and the tares grow together. Warren Wiersbe writes: 

Satan is the counterfeiter. . . . He has a false gospel (Galatians 1:6-9), preached by false ministers (2 Corinthians 11:13-12), producing false Christians (2 Corinthians 11:26). . . . Satan plants his counterfeits wherever God plants true believers (Matthew 13:38).

Authentic or Counterfeit?

How would you recognize counterfeit Christianity?

In 2 Peter 1 we read about genuine believers. And in 2 Peter 2 we read about counterfeit believers. If you put these chapters side by side you will see the difference between authentic and counterfeit believers. 

1. Different Source—Where does the message come from?

Peter says, “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ” (1:16). And then he says the false teachers exploit you “with stories they have made up” (2:3). So the true teacher sources what he says from the Bible. The false teacher relies on his own creativity. He makes up his own message. 

2. Different Message—What is the substance of the message?

For the true teacher, Jesus Christ is central. “We have everything we need for life and godliness in Him” (1:3). For the false teacher, Jesus is at the margins: “They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them” (2:1). 

Notice the word secretly. It’s rare for someone in church to openly deny Jesus. Movement away from the centrality of Christ is subtle. The false teacher will speak about how other people can help change your life, but if you listen carefully to what he is saying, you will see that Jesus Christ is not essential to his message. 

3. Different Position—In what position will the message leave you?

The true Christian “escapes the corruption in the world caused by evil desires” (1:4). Listen to how Peter describes the counterfeit Christian: “They promise . . . freedom, while they themselves are slaves of depravity, for a man is a slave to whatever has mastered him” (2:19). The true believer is escaping corruption, while the counterfeit believer is mastered by it. 

4. Different Character—What kind of people does the message produce?

The true believer pursues goodness, knowledge, self-control, perseverance, godliness, brother kindness, and love (1:5). The counterfeit Christian is marked by arrogance and slander (2:10). They are “experts in greed” and “their eyes are full of adultery” (2:14). They also “despise authority” (2:10). This is a general characteristic of a counterfeit believer. 

5. Different Appeal—Why should you listen to the message?

The true teacher appeals to Scripture. “We have the word of the prophets made more certain and you will do well to pay attention to it” (1:19). God has spoken, and the true teacher appeals to his Word. The false teacher makes a rather different appeal: “By appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error” (2:18). So the true teacher asks, “What has God said in his Word?” The false teacher asks, “What do people want to hear? What will appeal to their flesh?” 

6. Different Fruit—What result does the message have in people’s lives?

The true believer is effective and productive in his or her knowledge of Jesus Christ (1:8). The counterfeit is “like a spring without water” (2:17). This is an extraordinary picture! They promise much but produce little. 

7. Different End—Where does the message ultimately lead you?

Here we find the most disturbing contrast of all. The true believer will receive “a rich welcome into the eternal kingdom of our Lord Jesus Christ” (1:11). The false believer will experience “swift destruction” (2:1). “Their condemnation has long been hanging over them and their destruction has not been sleeping” (2:3). 

Jesus tells us that there will be many who have been involved in ministry in his name, to whom he will say, “Depart from me; I never knew you” (Matthew 7:21). Who are these people? Surely Peter is describing them in this passage.

Don’t Be Naïve

We must not be ignorant: “There will be false teachers among you” (2:1). So how do we apply this warning? 

First, Peter’s plain statement reminds us that the church needs to be protected. Among the many wonderful people who come to through the doors of the church each year, some would do more harm than good. 

They may seem the nicest of people, but they do not believe in the authority of the Bible or the exclusivity of salvation in Christ. We welcome such people, because they need Christ as much as we do, but we must not allow them to have influence in the church. 

Second, skeptics will always be able to point to hypocrisy and inconsistency in the church. They’ve always done it, and they always will. One of the strangest reasons for not following Christ goes like this: “I’ve seen people in the church who are hypocrites.” So you will not follow Christ because some people who claim to do so are hypocrites? 

The existence of the counterfeit is never a good reason for rejecting the genuine. Peter essentially tells us, “Of course there are counterfeit Christians. Of course there are teachers who do the church more harm than good. What else would you expect in this fallen world? Grow up! Don’t be naïve! Don’t miss what’s real simply because you have seen the counterfeit.” 

Point to 2 Peter 2:1 the next time you meet someone hiding behind this excuse.

What Is An Evangelical?

To begin, let’s break down the two words. The term Christian essentially means "follower of Christ." Christian is the term given to followers of Jesus Christ in the first century A.D. (Acts 11:26). The term evangelical comes from the Greek word that means "good news." Evangelism is sharing the good news of the salvation that is available through Jesus Christ. An evangelical, then, is a person dedicated to promoting the good news about Jesus Christ. Combined, the description "evangelical Christian" is intended to indicate a believer in Jesus Christ who is faithful in sharing and promoting the good news.

In Western culture today, there are many caricatures of evangelical Christians. For some, the term evangelical Christian is equivalent to “right-wing, fundamentalist Republican.” For others, "evangelical Christian" is a title used to differentiate an individual from a Catholic Christian or an Orthodox Christian. Others use the term to indicate adherence to the fundamental doctrines of Christianity. In this sense, an evangelical Christian is a believer who holds to the inspiration, inerrancy, and authority of Scripture, the Trinity, the deity of Christ, and salvation by grace through faith alone. However, none of these definitions are inherent in the description "evangelical Christian."

In reality, all Christians should be evangelical Christians. The Bible is consistently instructing us to be witnesses of the good news (Matthew 28:18-20; Acts 1:8; 1 Corinthians 16:1-4; 1 Peter 3:15). There is no better news than Jesus! There is no higher calling than evangelist. There is no doubt that holding to the fundamentals of the Bible will result in a certain worldview and, yes, political belief. However, there is nothing about being an evangelical that demands a certain political party or affiliation. An evangelical Christian is called to share the good news, to preach God's Word, and to set an example of purity and integrity. If these callings require political action, so be it. At the same time, evangelical Christians should not be sidetracked into abandoning our highest calling—sharing the gospel of Jesus Christ

Church Trends - Next Ten Years (Stetzer)

Disclaimer - These issues are as seen by Ed Stetzer. I do not agree with everything he has written. (tcf)

3 Important Church Trends in the Next 10 Years

Christianity in the United States may look very different in 10 years. |Ed Stetzer

As someone who both cares about the mission of the church and leads a research organization, I watch the trends in the church and the culture. Occasionally, someone asks me to share some thoughts on the big picture, in the case of the North American context, questions related to "streams" of Protestantism.

Based on research, statistics, extrapolation, and (I hope) some insight, I notice 3 important trends continuing in the next 10 years.

Trend #1: The Hemorrhaging of Mainline Protestantism

This trend is hardly news—mainliners will tell you of this hemorrhaging and of their efforts to reverse it.

Mainline Protestantism is perhaps the best known portion of Protestantism, often represented by what are called the "seven sisters" of the mainline churches. Mainline churches are more than these, but these seven are the best known, perhaps:

• United Methodist Church
• Evangelical Lutheran Church in America (ELCA)
• Episcopal Church
• Presbyterian Church (U.S.A.)
• American Baptist Churches
• United Church of Christ (UCC)
• The Christian Church (Disciples of Christ)
  

They tend to fall on the progressive side of the theological continuum, but there is diversity of theology as well (Methodists, as a whole, are probably most conservative, for example).

Mainline Protestantism is in trouble and in substantive decline. Some are trying to reverse this, through evangelism and church planting initiatives.

However, this is an uphill battle and, as a whole, mainline Protestantism will continue its slide.

According to the General Social Survey (GSS), about 30 percent of Americans would self-identify (through their denominational selection) as mainline Protestants in 1972. Now they are down to 15 percent. In other words, based on the GSS, they lost half their people over 40 years.

Now, the GSS is not the same as membership rolls and attendance numbers, but it does reflect people's connection. And, if that trend continues, the math does not look good.

Trend #2: Continued Growth of Pentecostalism and the Charismatic Movement

The second thing I think you’re going to continue to see is the continued growth of Pentecostalism and the charismatic movement. The Charismatics and Pentecostals have already won the worship war—most churches are now comfortable with what would be "Calvary Chapel" worship in 1980. They are in the process of winning the spiritual gifts debate concerning cessationism, a view which seems in decline in the next generation.

Yes, that growth has slowed in North America and the charismatic practices (both inside and outside of the movement) have also been tamed.

In other words, Pentecostals and charismatics are growing and influencing, but they also look a lot less like the Pentecostals and charismatics of a few decades ago.

Many in the movement are shying away from the oddities and excesses of Pentecostalism, while evangelicals are moving towards the theology of Spirit-filled and Spirit-led ministries.

I see both of those trends continuing.

Trend #3: Networks will Explode in Number and Influence

Denominations still matter—and they actually, for example, do most of the church planting in North America. However, networks are growing in influence and impact.

Ironically, some networks are going to become denominations (or denomination-like). For example, both the Vineyard and Calvary Chapel, some of the early forerunners of networks, basically function like denominations today.

Networks are predominantly made up of nondenominational evangelical churches. The fastest growing category in North America is nondenominational evangelicalism—so growth here is inevitable.

The future is less mainline denominations or flat evangelical denominations, and more nondenominational evangelical networks.

All of these trends have implications—some good, and some not so good. But, facts are our friends. As we look to the years ahead, we need to do so with discernment and hope about what God is doing in the world through his churches.

Can Ministry Effectiveness Be Measured?

How do you measure effectiveness in ministry? Among church leaders, the gauge has shifted in the last 20 years.

In the early 1980s, when I began observing ministry closely and editing a journal for church leaders, the prevailing assumption was that effectiveness equaled attracting a crowd. Leaders would downplay the eternal significance of counting "nickels and noses," but increased attendance and offerings were seen as evidence of success.

"A healthy church is a growing church," we heard repeatedly.
In the last 20 years, however, we've witnessed plenty of ministries that touch lots of people but leave no discernible mark upon them. Some pastors have confessed, "We can attract a crowd but not know what to do with them, other than invite them to come back next week."
More recently, church leaders have been seeking better ways to gauge whether their ministry is faithful and effective.

ARE LIVES BEING CHANGED?

The most obvious indicator is lives that are transformed.
In a recent Christianity Today column ("A Healthy Cult"), Charles Colson provides a snapshot of effectiveness, in this case, in a prison ministry. Most prisons, he writes, are dirty, depressing places. "Men and women shuffle around listlessly with vacant expressions and their heads down. Anger, bitterness, and corruption are prevalent; one seldom hears laughter or sees signs of mirth."

But in a prison in Newton, Iowa, the environment is different. There, after several years of Christian ministry, inmates "have a sense of purpose — people are busy with work or classes from early morning to lights out. There is little time for TV or lying around on bunks. They are building community, helping one another, and willingly obeying the rules."

It's a case of a culture being transformed. "The process begins when the believers band together in a loving fellowship, a "church," really. Then they evangelize … Though in the minority at first, the Christian prisoners take biblical teaching to heart and boldly live it out. Others begin to follow their example and soon they reach a critical mass."

In time the whole group, almost unconsciously, adopts different standards. Thus, Colson concludes, "we tend to evaluate churches by the classic marks: preaching, the sacraments, and discipline. But a fourth might be added: its impact on culture."

Colson's vision of ministry changing an entire culture is breathtaking in its scope. On a more modest scale, how can individual congregations monitor their progress toward that kind of impact, even if their entire city or county isn't totally transformed within a few years?

DISCIPLESHIP BY THE NUMBERS

Here are vital signs that pastors are monitoring (measured in percentages):

1. Pre-Christians in worship services and outreach events (start with a goal of 15 percent and work up).
2. Church members trained in sharing their faith (25 percent and up).
3. Worship attenders who are part of a small group for prayer/Bible study (60 percent and up).
4. Church members who have identified their spiritual gifts and are exercising them in some way for God's kingdom (aim for 60 percent and up). Such "by the numbers" approaches to measuring effectiveness are helpful, but some harder-to-quantify intangibles also help describe a church's fitness.
   

HEALTHY ATMOSPHERIC CONDITIONS

Recently Leith Anderson, in a Leadership article ("7 Ways to Rate Your Church"), listed several tests of a healthy church atmosphere:

1. Do people sense the presence of God here? "Experiencing the supernatural dwarfs everything else in rating a church's atmosphere," says Anderson.
2. Is the church others-centered? Are people interested in new people, in what they need, and how they can help?
3. Will guests see someone "who looks like me"? The more diversity of race, income level, and age, the more accessible the congregation will be to a range of seekers.
4. Does the church manage conflict? What makes a healthy church is not the absence of problems but how problems are handled.
5. Is there a sense of expectancy? Listen to how people describe the church. Is the primary verb tense past, present, or future? Healthy churches don't focus on what God "used to do" around here, but on what God is doing, and on dreams for the future.
   

Ultimately, of course, we won't know until we hear God's "well done, good and faithful servant."