The Ohio Bible Fellowship Visitor

“Earnestly contend for the faith.” This statement from Jude 3 has long been the battle cry of fundamentalist Christians, those who are willing to do “battle royal” in defense of biblical doctrine. Fundamentalists have rightly appealed to Jude as an example of a faithful defender of the faith. He willingly entered the fray for the sake of the truth, and he called on his readers (including us!) to join him.

However, Jude’s epistle is not merely a call to arms, though it certainly is that. Jude provides us with a philosophy of ministry that includes—but is not limited to—defending the faith. Indeed, his epistle gives us a look at his own heart. Though we know comparatively little about this half brother of Christ, I admire him and relate to him. If we are willing to learn, Jude can teach us much regarding the role of the believer in a wicked world. In particular, he shows us what it means to love the gospel.

Continue reading ‘Gospel-Driven Separation’

I’m no Mr. Fix-it, but I do have a variety of tools. I have learned (usually the hard way) that a job always goes more quickly and easily when I have (and use!) the right tool. Along these lines, I would submit to you that 1 Thessalonians 5:14 gives believers a “toolbox” of ways to deal with other believers.

Confront those who are out of line.
The first command Paul gives is to “warn them that are unruly.” When a fellow Christian is violating a biblical command or principle, you are obligated to address it. This command is not only for leadership, the extroverted, or aggressive personalities; every believer is commanded to take an active role in confronting other believers who are disobeying God’s Word. The goal in confronting a sinning brother is to restore him to obedience (Gal 6:1). The motive and manner of all confrontation is love (1 Cor 16:14). Confrontation is the right “tool” for a person who is out of line.

Encourage the fainthearted.
Second, we are commanded to “comfort the feebleminded.” When a brother in Christ has become discouraged about doing right, you are obligated to encourage him to press on. It’s easy enough to find many people who fall into this category. Focus their gaze on God’s faithfulness and not their problems. Encourage them to continue doing what is right, even when it doesn’t “pay” in this world (2 Cor 8:6–8; Gal 6:10).

Support the weak.
Third, we must “support the weak.” When a believer is struggling with a sin, problem, or issue, you are obligated to do everything you can to help him overcome it and go on for the Lord. Just as we would tape a sprained ankle or splint a broken bone, we must bear with those who are struggling (Rom 12:15; 15:1–3; Gal 6:2). The “weak” differ from those who are “out of line” in that they realize they are out of line. They know they have sinned and are grieved over it, but struggle to overcome it. We should help them obey God’s Word by pointing them to biblical solutions (2 Pet 1:3) and providing loving accountability.

Be patient with everybody.
Finally, we are commanded to “be patient toward all men.” Whenever you deal with others, you are obligated to be patient with them. Whether confronting, encouraging, or supporting, all your dealings must be marked by longsuffering. Patience, the converse of pride, is fueled by love (1 Tim 6:11), and stems from a keen remembrance of God’s grace to you (1 Tim 1:12–16).

When you interact with fellow believers, open this toolbox and use this verse to God’s glory and the church’s edification.

December 2007

During recess in elementary school a favorite activity of ours was a good, vigorous game of soccer. What made it vigorous, of course, was the lack of referees! This also made for an interesting and regularly occurring phenomenon: players that would, during the course of the game, defect to the other side! This definitely made the game more interesting, as one team would soon outnumber the other.The defection of loved ones, friends, and church members to Roman Catholicism, Eastern Orthodoxy, and Lutheranism has seemed to increase in recent years. The most recent, high-profile defection from evangelical ranks to Catholicism is Francis Beckwith, former president of the Evangelical Theological Society, a professional society of Bible scholars, teachers, and pastors. Additionally, much of evangelicalism has come to view adherents of these religious “traditions” as brothers and sisters in Christ.

What motivates professing believers to leave for these religious groups? Why is this a growing trend? Should those who now identify with Catholic, Orthodox, or possibly even Lutheran churches still be viewed as Christians? Is there anything fundamental churches can do about it?

Continue reading ‘Forsaking the Faith’

As a parent and a pastor, I’ve thought often of Ephesians 6:4. However, until recently, I haven’t understood the connection between its two imperatives: provoke not your children to wrath, but bring them up in the nurture (disciplined instruction) and admonition (compelling warning) of the Lord. Two points are particularly important, I think. Continue reading ‘Exasperation or Instruction?’

Since the beginning of Christianity, believers have been warned of enemies from both outside and inside the church (Acts 20:29–30). Fundamental churches have long been aware of attacks in the form of apostate teaching and the social gospel. As well, fundamentalism has responded to brethren who have refused to separate from unbelieving and disobedient believers and ministries.

In recent years, new dangers to Christ’s Bride have arisen, oftentimes noticed but sometimes even promoted by men and ministries who should know better. Amazingly some of these threats originate from the most unlikely of sources—the Christian home!

Continue reading ‘Dangers from the Home?’

The human heart is ridiculous and rebellious in its pride. I call our pride ridiculous because it is groundless—we have no reason to be arrogant. I call our pride rebellious because it is an attempt to steal glory from God, the very sin which caused Lucifer to be banished from heaven.

Because pride is a besetting sin of my own heart, I have endeavored to battle it in various and sometimes humorous ways. I remember walking around the campus of my Christian college reminding myself to “Be meek, be meek, be meek”—as though the key to humility were the way I walked, stood, or spoke. Ironically, this was actually motivated by pride. What I didn’t know is that the greatest enemy of human pride is the gospel of Jesus Christ. Nothing is more humbling than considering the death our Savior suffered for our sins.

The Apostle Paul demonstrates the humbling effect of the gospel in 1 Timothy 1:15. He proclaims with certainty that “Christ Jesus came into the world to save sinners, of whom I am chief.” While his description of Christ’s mission is glorious, his indictment of himself as the worst of sinners is surprising, especially in light of the many “depravity lists” he penned in the Scriptures (Rom 1:28–32; Gal 5:24–25; 2 Tim 3:1–9; et al). Did he really consider himself to be a more grievous sinner than idolaters, murderers, and the sexually perverse? It seems from his own testimony that he did. There’s no indication that he is speaking hyperbolically. Two aspects of his salvation humbled Paul:

Paul was humbled by his own sin.
In 1 Timothy 1:13, Paul remembered that he was a blasphemer of God, a persecutor of Christ’s church, and a violent opponent of God’s work. Paul perpetually remembered his sinful opposition to the gospel (see Acts 22:4; 26:9–11; 1 Cor 15:9; Gal 1:13; Eph 3:8; Phil 3:6). In addition to remembering his past offences, Paul used a present tense verb (“I am chief”) to claim that he was still the chief of sinners.

Paul was humbled by God’s grace.
Paul often rehearsed the fact that Christ endured the wrath of God which his sin earned (Rom. 3:25; 5:8; 1 Cor 15:3). He knew that he was saved in spite of himself, and that his salvation was entirely due to God’s great grace. In the immediate context around 1 Timothy 1:15, Paul expressed gratitude that God would not only save a wretch like him, but would actually entrust him with the ministry (vv. 12–13). What was the reason for God’s working in Paul’s life? Only the super-abundant grace of God extended through Christ and accompanied by faith and love (v. 14). And what was the result of God’s working in Paul’s life? Paul became a trophy of God’s grace. A Savior who can forgive a blasphemer and persecutor can save anyone (v. 16), earning Him eternal glory (v. 17)!

Like Paul, our wonder at the gospel must never diminish, for the work of Christ is the only remedy for sin, including pride. When you meditate on your sinfulness, what it cost your Savior, and the grace God extended in saving you, you will agree with Paul that “I am the worst sinner I know.” It’s impossible to think on the cross and come to any other conclusion. At the foot of Christ’s cross, boasting is indeed excluded (Rom. 3:27). Look to Christ on the cross and you will inevitably confess with the hymn writer two great wonders: “the wonders of redeeming love, and my unworthiness.”

September 2007

Most fundamentalists have promoted and defended “the Book, the Blood, and the Blessed Hope.” Why is this? If someone does not hold to a certain end-time system does that disqualify him from being a genuine fundamentalist? Does one’s belief about the end times really matter?

Continue reading ‘Fundamentalism and the Pre-Tribulational Rapture of the Church’

How many sermons have you preached or heard that were not distinctly Christian? If we answer honestly, many sermons (on virtues, parenting, responsibilities, sins, etc.) might be well-received in a synagogue, mosque, Kingdom Hall, or Mormon church because these messages aren’t distinctly Christian. They offer people morality rather than Christianity, setting them up for frustration and failure.

I’m not suggesting we allegorize Scripture or find a type of Christ behind every bush. Absolutely not! While we must always take a normal, grammatical, historical approach to interpreting each passage, we must also consider the implications of Christ’s life, death, and resurrection. Like the writers of the New Testament, we must demonstrate that Old Testament prohibitions of sin demonstrate the need of a Savior, that Old Testament sacrifices point to Christ, that failures of the best Old Testament characters highlight the need for a perfect Prophet, Priest and King. We must show that biblical commands call for submission to the Lordship of Christ, and that we are only able to obey them because of Christ’s finished work. Whether in our preaching, teaching, or personal Bible study, we must demonstrate that the heart of the Scriptures is the Lord Jesus—that the Scriptures all “testify of Him” (John 5:39).

Why don’t we preach Christ this way? For one thing, we mistakenly think of the gospel as good news about the start of the Christian life rather than the basis for all of the Christian life. The entire New Testament focuses on the gospel, even though the vast majority of it was written for those who were born again! The cross work of Christ is as central to progressive sanctification (Rom 6) as to justification (Rom 4–5)! Paul’s practice was to preach gospel truth (e.g., Rom 1–11, Eph 1–3), then apply it to everyday life (as in Romans 12–16 and Ephesians 4–6). He explained every detail of Christian living in the shadow of the cross.

Often we forget that “context” is more than just the words, sentences and paragraphs surrounding a particular text. The larger context for every passage and message is Christianity. We must preach a distinctly Christian message about every issue, determining, like Paul, to preach nothing but “Christ crucified” (1 Cor 2:1–2). Every message will not necessarily have evangelism as the primary objective, nor will we be perpetually dispensing spiritual “milk.” (After all, the “meat” to which Hebrews 5 alludes is about Christ!) Rather, every message must apply “Christ crucified” to the sermon’s particular text and to everyday life. How does the gospel affect our parenting? Our struggles with temptation? Our entertainment? Our careers?

We dare not get over the gospel, whether in our preaching or in our daily lives. Only preaching that understands and applies Scripture in light of Christ’s work is distinctly Christian preaching.

August 2007

Continued from the Previous Issue

The New Testament Preacher is to Maintain a Blameless Character, which includes the Primary Qualification of Freedom from Covetousness (1 Tim 6:6–11; 1 Pet 5:1–3; 2 Pet 2:2–3, 14–17; Jude 11, 16).
One of the most important qualifications for the preacher of the gospel is a blameless testimony concerning money. American churches should realize that receiving foreign support, especially in the Two-Thirds World, often results in a covetous desire for money and power. These wrong desires lead to number of problems in the national church:

Continue reading ‘Stewardship In Foreign Missions, part 2′

The doctrine of imputed righteousness and unrighteousness is awe-inspiring. Scripture teaches that God has credited all of my sin to Christ and punished Him as though He were a sinner, while also crediting all of Christ’s righteousness to me and rewarding me as though I were holy (2 Cor 5:21; 1 Pet 2:24). God put my sin on Christ, then judged and forsook Him so that He might not do the same to me? Astounding. And God treats me as though I were as blameless as His Son? Glorious.

Scripture sometimes pictures this amazing transfer as an exchange of garments (Isa 61:10; Zech 3:1–5; Phil 3:9; Rev 4:4; 7:9–14; 19:7–8). My meditations on these great truths have resulted in a new hymn highlighting the doctrine of imputation. It can be sung to Eventide, the tune usually associated with the hymn “Abide with Me.”

His Robes for Mine
His robes for mine: O wonderful exchange!
Clothed in my sin, Christ suffered ’neath God’s rage.
Draped in His righteousness, I’m justified!
In Christ I live, for in my place He died.

His robes for mine: my God, how can it be?
Jesus is crushed, and thus the Father’s pleased?
Christ drank the dregs of God’s just wrath on sin:
God is appeased; propitiation, won!

His robes for mine, how terrible the cost:
Jesus forsaken; God estranged from God!
He, as though I, was banished—left alone!
I, as though He, am cherished—welcomed home!

His robes for mine: such anguish none can know:
Christ, God’s beloved, judged as though His foe!
Smitten by God, and spit upon by men?
Free my salvation, yet not free to Him!

His robes for mine, what cause have I for dread?
God’s daunting Law Christ mastered in my stead.
Faultless I stand, with righteous works not mine,
Saved by my Lord’s vicarious death—and life!

His robes for mine, the suffering is done:
Sin’s dreadful wage was paid by God’s Just Son.
Bought by such love, my life is not my own:
My praise—my all—shall be for Christ alone!

July 2007