The Image of God in Man

The crowning achievement of God’s creative week was different than anything he had already created. He saved the best for last. Genesis 1:26–27 states, “Then God said, ‘Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.’ And God created man in His own image, in the image of God He created him; male and female He created them.” Notice that there is nothing else in the creation account or anywhere else in the Bible described as being created in this way. People are the only thing about which the Bible ever says, “made in the image of God.” As we will see, this means that there is a fundamental difference between humans and all other creation. Also, we did not evolve from monkeys or amoeba. We did not crawl out of a pool of organisms and teach ourselves to walk upright. The world and man did not begin with a big bang, it began with “In the beginning, God.” God spoke, and creation happened. But what does it mean to be made in the image of God? The Bible says Adam and Eve were in the image of God—are people today still made in the image of God? If we are still in the image of God, do we have any responsibilities that come along with being made in the image of God?

A Mess May Mean Success!

The world in which we live is a mess. Lives are dominated by sinful habits. People live with little if any restraint, and it shows in their behavior, their dress, and their language. Sinners are messy. Indeed, even when sinners come to Christ, they bring their messy baggage with them. Thus, ministry that engages sinners is messy. What do I mean?

First, our churches must aim to reach the lost where they are.
I’ve been prone in the past to judge the effectiveness of a church by the condition of its attendees. If the people seemed to “have it all together” (e.g. they dressed up, had high standards, knew the Scriptures, etc.), I assumed the church was strong and effective. On the other hand, if the people had “issues” (e.g. they dressed immodestly or informally, were biblically illiterate, smelled of smoke, etc.), I assumed that the church was weak and ineffective.

The truth is, my means of measuring a church’s effectiveness was simplistic, and perhaps downright backwards! If, for example, a church is filled only with people who “fit in” and have no problems (wink, wink), it may mean that they haven’t seen any conversions for many years! And if a church has down-and-outers, it may mean that they’re reaching their community for Christ—and they’re reaching lost people, not just families looking for strong churches! So a “mess” may mean “success”!

Think of it this way: a house that is perfectly clean is probably a house in which no babies reside. And a house strewn with toys and smelling of soiled diapers—as uncomfortable as it may be—is probably a house where there is new life! And that’s great! To put it the way Proverbs 14:4 does, “Where there are no oxen, the manger is clean, but abundant crops come by the strength of the ox.” Cleanliness and productivity are often incompatible. Ministry is messy!

Second, our churches must aim at regeneration, not mere reformation.
Because people’s “issues” make us uncomfortable, it may be tempting to press newcomers about issues like proper attire, hair length, smoking, and the like. Yet, we need to be careful when addressing these kinds of issues. We may needlessly offend them, whether saved or lost. Worse, we may communicate to them that Christianity is about “looking the part,” not changing from the inside out by the grace of God extended through the cross of Christ. John Owen addresses the danger of mere reformation in chapter 8 of his classic book The Mortification of Sin. I commend it to you. In short, he warns that if we succeed at getting outward change we may soothe a smarting conscience illegitimately and create a whitewashed sepulcher! Or, on the other hand, if the person tries and fails to change outside of Christ’s saving power, we may create hopelessness and cause them to doubt the gospel’s power.

Finally, we must get accustomed to the mess of ministry rather than turning up our nose at it.
We mustn’t be more “righteous” than Christ (I speak as a fool). Jesus came not to call the (apparently) righteous, but sinners to repentance (Luke 5:32). So He ate with publicans. So He ministered to prostitutes and adulteresses. So He—to His eternal praise and our eternal salvation!—“received sinners” (Luke 15:2). Mere improvement of morals is worse than useless; it’s harmful!

Bottom line: Don’t help damn people through your efforts to improve them! They don’t need to be more respectable in their sinful condition—though such respectability may keep Christians from feeling squeamish. They need the gospel. They need to be born again. They need heart change that results in habit change, as do those of us who have been saved for decades.

Ministry is messy, at least if it’s productive. May our churches be hospitals for the spiritually sick, and may they be messy for the glory of God!

September 2009

We All Deal with Temptation

All of us know something about temptation. We are even tempted to blame outside sources for the problem. But our decisions determine the effectiveness of our temptations.

Now, having used the word “temptation,” let us define it, identify its sources, determine its limits, install the defenses against it, and consider our part in the outcome of any temptation.

Is God Still Working?

There is a shocking lack of confidence in the Gospel of Jesus Christ today. To borrow a phrase from Romans 1:16, it seems that many are “ashamed” of it, or at least doubtful as to whether it is indeed the “power of God for salvation to everyone who believes.” This Gospel doubting can be seen in at least two ways.

Some doubt the Gospel and therefore supplement or replace it.
There is no question that the church is embarrassingly pragmatic in our day. Pragmatism is essentially the idea that success justifies strategy—that the end justifies the means. “If it works, do it,” we are told. Thus, in the name of evangelism, we see all sorts of circus-like shenanigans: “preaching” that apes foul-mouthed stand-up comics, shockingly explicit “outreach” to the pornography industry, goldfish-swallowing youth pastors, bait-and-switch outreach efforts, felt-needs preaching, and the like. While the Gospel may be “snuck in” to such efforts, they actually reveal a sad lack of confidence in the Person and Work of Jesus Christ. Such “evangelists” act as though the Gospel is an impotent thing—a hard sell that has to ride the coattails of more attractive products, not unlike the add-ons politicians tie to bills in order to pass unpopular measures using measures with broad support. But make no mistake—the tacky salesmanship that exists both inside and outside of fundamentalism betrays a lack of confidence in the unadulterated, unadorned Gospel.

Some doubt the Gospel and therefore expect no conversions.
Not all Gospel doubting is as crass as the used-car-salesman tactics listed above. Some have a more respectable shame of the Gospel, but it is a tragic doubt nonetheless. Some are convinced that God is finished, that the conversions we read of in the New Testament and throughout church history are relics of another time, evidences of more receptive hearers and more empowered churches. We shouldn’t expect solid churches to grow, we hear. In fact, our declining numbers are justified and almost celebrated as badges of our faithfulness—as though all growing churches must be doing something wrong.

I disagree with the second concept as vehemently as I disagree with the first. To quote a Christmas hymn, “God is not dead, nor does He sleep.” He’s still working. His Spirit is still convicting, illuminating, drawing, regenerating. The Gospel is still the power of God for salvation. The Word is still alive, and powerful, and heart-rending. And thus, I expect to see it work. I pray expectantly. I preach expectantly. And God is saving people—like the deacon who will preach in our prayer meeting in a few hours, like the drug addict whose life has been turned upside down in recent months, like the single mom who has turned from religion to Christ and been eternally changed; like the multitudes that have come to Christ in recent months at Grace Church of Mentor—not because the church is perfect, and not because the church is compromising, but because the Gospel is mighty and they’re unleashing it to one sinner at a time.

One of my favorite hymns about the power of the Gospel is Isaac Watts’ stirring “How Sweet and Awesome Is the Place.” After rejoicing in salvation blessings and marveling at God’s including us in them, the hymn ends with a prayer for the Lord to use His victorious Word to save souls, fill His churches, and glorify Himself.

Pity the nations, O our God!
Constrain the earth to come;
Send Thy victorious Word abroad,
And bring the strangers home.

We long to see Thy churches full,
That all the chosen race
May with one voice and heart and soul
Sing Thy redeeming grace.

We mustn’t be ashamed of the Gospel of Jesus Christ. We mustn’t sell it, as though it’s on a discount rack. And we mustn’t shelve it, as though it’s no longer useful. The Gospel is as powerful as ever! God is as alive as ever! Let’s pray and preach like we believe it, by God’s grace.

August 2009

Church Membership: Who Needs It?

Talk about church membership and people start to bristle.

Perhaps some have been “burned” by a ministry in the past and fear repeating that scenario. Others cite a lack of perfect agreement with church policy or personnel. Still others are “just looking,” and plan to continue doing so indefinitely. Most simply resist the idea of committing to a long-term relationship with an assembly of believers, preferring the cafeteria-style approach of “take it or leave it.” Choosing a place to worship for many falls into the same category as selecting a wireless phone carrier: avoid long-term contracts and get the best service for the cheapest price.

It doesn’t take long before somebody challenges, “Where in the Bible does it say ‘Thou shalt join a church’?” While no Bible verse explicitly commands church membership, there are several reasons every Christian should want to become a member of a sound, Bible-believing assembly of fellow believers. The question the New Testament leaves us with is “Why wouldn’t you want to join a local church?”

I Love the Church

I regularly thank the Lord for three gifts which are foundational to my Christian walk: the indwelling Spirit, the living Word, and the local church. Thus, I was pleased to read Mark Perry’s feature article on local church membership. Membership is out of vogue, I think, because the church itself is out of vogue. Whether due to a reaction against unbiblical sacerdotalism, parachurch ministries, the potentially unhealthy focus of books on one’s “personal relationship with Jesus Christ,” the anti-authoritarian spirit of this age, or our sin nature which wants commitment from everything and to nothing, the local church is often looked down upon even by professing Christians. Apparently oblivious to centrality of the church in the New Testament and the affection with which New Testament writers (and the Lord himself!) speak of it, many think they can embrace Christ while passing on His body. Not so. First John repeatedly insists that we demonstrate our love for Christ by loving His church (2:10; 3:10–11, 14–19; 4:7–12, 19–21). The testimony of every believer should be “I love the church because I love her Lord!”

July 2009

“Unmuzzleable” Ministry

President Obama is coming under fire for repeatedly saying that America has many Christians in it, but that we are not, or at least not now, a “Christian nation.” Few would say that we are still a Christian nation, many claim we once were a Christian nation, and some question whether we were ever one. While the United States has a system of government that stems largely from Judeo-Christian values, what qualifies America to be a Christian nation?

The Church’s Corporate Self-Identity

The Scripture speaks of the church as a temple in which God dwells. It uses the analogy to communicate several vital truths. Christ is our Builder and Owner (Matt 16:18). He is our Cornerstone, and the apostolic and prophetic revelation about Him is our Foundation (Eph 2:20). We are being built by a team of “sub-contractors,” making competition and schism sinful (1 Cor 3:9-10). God lives in us, corporately (1 Cor 3:16) and individually (1 Cor 6:19), and therefore warns us against “defacing” His temple, either by harming the local church (1 Cor 3:17) or by immorality (1 Cor 6:18, 20).

All of that is wonderful. However, another lesson from the “building” imagery has become increasingly precious to me: The church is a “work in progress.” Ephesians 2:21–22 and 1 Peter 2:5 both indicate that the church is being built. It’s not finished. We haven’t arrived. And construction sites—whether physical or spiritual—are usually messy. Every church could appropriately display a “pardon our dust” sign to announce its spiritual condition.

In light of this, I encourage you to consider what your church’s “Corporate Self-Identity” is. How do you, your church leaders, and your fellow members view your local church? Is it the good church in town? The conservative music church? The uncompromising church? The serious church? The dressy church? The friendly church? The everything-runs-like-clockwork church? The our-children-are-perfect church?

I understand that every church will have a number of words that describe it well. But the most obvious description—the one that pops most readily into every member’s head—should be this: “We’re a congregation of sinners in need of God’s grace. We’re the we’re-a-mess-and-we-need-Jesus church.” Paul’s self-identification as the chief of sinners in 1 Timothy 1:15 should be our corporate calling card, too.

Such a self-perception would turn most churches upside down. It would go a long way in prohibiting the charade church members put on each week in which they pretend that they’re growing, their marriages are healthy, and their children obedient. It would encourage struggling Christians (and that’s all of us!) to get help for relationship problems and besetting sins rather than working to keep up appearances. It would motivate godly transparency. It would increase mutual empathy and spiritual fellowship. It would help the church reach out to the lost, who are either frightened away or turned off by the “we’ve all got it together” air of many churches. It would inspire humility. It would invigorate worship. It would, most importantly, magnify Christ, who came into the world not to gather perfect people to Himself but to save sinners like us (1 Tim 1:15; Luke 5:32; 19:10).

So, what’s your church’s Corporate Self-Identity?

June 2009

Separation from Brethren

Several years ago I spoke to a group of independent churches in a neighboring state on the subject, “The Church Today: Its Affiliations.” I had two main points, explaining the policy of our own church. (1) We will not associate the name of our church with any church, mission, youth movement, or evangelistic movement that does not believe and obey the Word of God. (2) We will not associate the name of our church with any church, mission, youth movement, or evangelistic movement that maintains connections with men or movements that do not believe and obey the Word of God. The first point received head nodding and amens. The second point made an abrupt change in the climate of the meeting.

After the message, the president of a well-known Bible school and a retinue of his followers cornered me. They protested that my message was unscriptural, that it is never right to separate from other believers; after all, we will all be together in Heaven. The final volley was, “We believe in separation, but we do not believe in second degree separation.”

Biblical Advice for Difficult Situations

Not surprisingly, people often turn to the Bible for help when life is difficult. In the face of a bitter divorce, the unexpected death of a loved one, or crushing financial pressure, people look to God’s Word for relief. Peter writes his first epistle to Christians who are suffering terribly—he calls their ordeal a “fiery trial” (4:12). Often times our difficulties are our own doing, but these believers’ only crime was trusting Jesus Christ. Peter’s response is rather unexpected: he offers no sweeping assurances of brighter days ahead, no programs of financial aid for victims of persecution, and no empathetic pity. Rather, he repeatedly points the suffering readers to Jesus Christ and his suffering (1:11, 19; 2:4, 21–24; 3:18; 4:1, 13; 5:1).

As he sums up an extended discussion of Christian suffering, Peter offers this conclusion: “Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good” (1 Pet 4:19). Here I see three lines of advice for difficult situations.

Your suffering is God’s will.
The fact that suffering is “according to God’s will” fairly jumps off the page. Although his readers were suffering severely and unfairly, Peter assures them that difficulties do not take God by surprise; rather, he has ordained and designed them so that the glory of Jesus Christ will radiate from our lives (cf. 4:13). While we commonly assume that God’s will is for every Christian to be healthy, financially secure, and emotionally carefree, Peter says that his readers’ suffering is God’s will.

Your greatest need in suffering is to trust a sovereign God.
Since God is sovereign, Peter entreats us to place our entire lives in the hands of our faithful Creator. Many otherwise obedient Christians jettison all biblical principles, attitudes, and priorities when difficulty comes, as if God’s sovereignty works in “auto-pilot mode” but must be switched over to “manual control” for tricky situations. The same sovereign God who created the entire universe and maintains all things for his glory is perfectly capable of governing your life in chaotic times (5:10–11). Trust God with your life. Let God be God.

Your responsibility during suffering is to obey God’s Word.
But what are we to do? Surely trusting God does not mean we hide in our bedrooms with the shades drawn and the covers over our heads, does it? It does not. As we trust the sovereign God who has ordained our suffering, we should continue to “do good.” We ought to live holy lives (1:13–16; 2:11–12) that are obedient to authority (2:13–3:6) and marked by love for one another (3:8; 4:8–11).

Difficult times call for biblical measures. Trust God and do good.

April/May 2009