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What does it mean to be "Reformed"? (8)

May 9, 2013 by: Sam Storms | 6 Comments

Although it may sound strange to many of you, consider what I believe to be the inescapable fact that (9) only the Reformed can consistently and sincerely pray for God to save souls.

Here is J. I. Packer again:

“You pray for the conversion of others. In what terms, now, do you intercede for them? Do you limit yourself to asking that God will bring them to a point where they can save themselves, independently of Him? I do not think you do. I think that what you do is to pray in categorical terms that God will, quite simply and decisively, save them: that He will open the eyes of their understanding, soften their hard hearts, renew their natures, and move their wills to receive the Saviour. You ask God to work in them everything necessary for their salvation. You would not dream of making it a point in your prayer that you are not asking God actually to bring them to faith, because you recognize that that is something He cannot do. Nothing of the sort! When you pray for unconverted people, you do so on the assumption that it is in God’s power to bring them to faith. You entreat Him to do that very thing, and your confidence in asking rests upon the certainty that He is able to do what you ask. And so indeed He is: this conviction, which animates your intercessions, is God’s own truth, written on your heart by the Holy Spirit. In prayer, then . . . you know that it is God who saves men; you know that what makes men turn to God is God’s own gracious work of drawing them to Himself; and the content of your prayers is determined by this knowledge. Thus by your practice of intercession, no less than by giving thanks for your conversion, you acknowledge and confess the sovereignty of God’s grace. And so do all Christian people everywhere” (Evangelism and the Sovereignty of God, pp. 15-16).

On the assumption of libertarian freedom, precisely what may the non-Reformed ask God

How far is too far?

May 8, 2013 by: Sam Storms | 0 Comments

When it comes to how far is too far in pre-marital sexual activity: “I’ve never heard a Christian couple regret all they didn’t do before they were married” (Kevin Deyoung, The Hole in our Holiness, 114).

What does it mean to be "Reformed"? (7)

May 8, 2013 by: Sam Storms | 0 Comments

The eighth dimension of a Reformed faith is the shortest of our posts, but is not for that reason less important than the others.

(8) To be Reformed means that you will always resist the temptation to become pragmatic or manipulative in your evangelistic outreach.

J. I. Packer explains:

"While we must always remember that it is our responsibility to proclaim salvation, we must never forget that it is God who saves. It is God who brings men and women under the sound of the gospel, and it is God who brings them to faith in Christ. Our evangelistic work is the instrument that He uses for this purpose, but the power that saves is not in the instrument: it is in the hand of the One who uses the instrument. We must not at any stage forget that. For if we forget that it is God's prerogative to give results when the gospel is preached, we shall start to think that it is our responsibility to secure them. And if we forget that only Good can give faith, we shall start to think that the making of converts depends, in the last analysis, not on God, but on us, and that the decisive factor is the way in which we evangelize" (Evangelism and the Sovereignty of God [Downers Grove: IVP, 1961], p. 27).

Once we begin to think that faith and repentance are in an individual's power to produce, we shall adopt those methods and contrived devices by which to extract them from him. We would become sinfully pragmatic: whatever works to secure a decision is for that reason deemed acceptable. Knowing what the gospel is would be only half the task. We would also need to develop an irresistible technique for evoking a response. The truth or falsity of an evangelistic method, therefore, would be determined solely on the basis of the fruit that it allegedly bore.

Furthermore, Packer continues, "we should regard evangelism as an activity involving a battle of wills between ourselves and those to whom we go, a battle in

Churchless Christianity?

May 7, 2013 by: Sam Storms | 0 Comments

“In more than a decade of pastoral ministry I’ve never met a Christian who was healthier, more mature, and more active in ministry by being apart from the church. But I have found the opposite to be invariably true” (Kevin DeYoung, The Hole in our Holiness, 132). May I add this one thought? In nearly four decades of pastoral ministry I've found it to be even more invariably true!

What does it mean to be "Reformed"? (6)

May 7, 2013 by: Sam Storms | 0 Comments

The fifth feature of a Reformed view of God and life takes an interesting turn.

(5) To be Reformed means you humbly receive suffering as a gift of God’s grace no less so than you do the blessing of salvation.

Many are inclined to protest the notion that persecution is in any sense “from God” (see Phil. 1:28). After all, don’t pain and oppression and rejection and slander mean that God doesn’t care about us anymore? Far from it, says Paul, “for it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake” (Phil. 1:29).

This verse is nothing short of stunning. Paul couldn’t have been more to the point: Suffering is as much God’s purpose for your life as is salvation!

Take note of the verb Paul uses: charidzomai = to graciously give. It’s one thing to give; it’s one thing to reluctantly give, but it’s something else to graciously give! Consider the nature of a “gift”. You are glad to receive it. It is typically an expression of the giver’s love for you. It is undeserved. You ought to give thanks for it! Thus we see that suffering for Christ’s sake is not punishment or a chance occurrence that catches both God us and by surprise. Our suffering is not a reluctant concession on God’s part.

The sort of “suffering” he has in view is persecution, not physical illness or disease (v. 30). And this “gift” is not because God enjoys your pain or discomfort. It isn’t because God wants you to pretend that evil is good. He orchestrates it not because of what suffering is but because of what it does; not because of what afflictions are but because of what we become by God’s grace for having endured them.

(6) To be Reformed means that although I will always act responsib

What does it mean to be "Reformed"? (5)

May 6, 2013 by: Sam Storms | 0 Comments

Here is the fourth characteristic feature of being Reformed.

(4) To be Reformed means that you affirm the necessity and passionately pursue the use of God’s ordained means as much as you celebrate and confidently rest in the certainty of his ordained ends.

Here we’ll consider the role of prayer in 2 Corinthians 1:10-11 and its utter and absolute necessity in the achievement of God’s ordained purposes. Paul writes: “He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.”

Twice in v. 10 Paul confidently declares that the God who already delivered him from a life-threatening affliction will do so yet again. Some conclude from this: “Well, what then is the point of prayer? If Paul is so confident that God ‘will deliver’ (v. 10) him, it matters little, if at all, whether or not the Corinthians pray. God’s going to do what God’s going to do irrespective of their prayers for Paul or, conversely, their indifference toward him.”

Paul concluded otherwise. No sooner has he spoken with assurance of God’s gracious intentions toward him than he enlists the intercessory prayers of the Corinthians on his behalf. What is it that Paul asks them to ask God? Undoubtedly, and as odd as it may sound, he encourages them to ask God to do what God has declared is his desire and character to do!

God will deliver us, says Paul (v. 10a). We have put our hope in him “that he will deliver us again” (v. 10b). Therefore, based on this assurance, flowing out of this confidence, we beseech you Corinthians to “help us” (v. 11a) by praying for our welfare. Verse 11 reads as follows:

“

The Mark of the Beast

May 4, 2013 by: Sam Storms | 1 Comments

Today’s (5-4-13) headline of the Life section of my local newspaper (The Oklahoman) could hardly be missed: “Marks of the Beast? Scanners prompt biblical concerns.” The related headline also declares: “Technology renews questions on end time, ‘mark of the beast’” (by Carla Hinton).

The article mentions a local woman who “said she was concerned that biometric palm scanners used by her hospital employer to collect patient information were too similar to the ‘mark of the beast’ referenced in the biblical Book of Revelation” (page 1D). Other concerns were raised “about biometric digital photographs such as those used for driver’s licenses in several states. Parents of students in some school districts across the country have become alarmed about vein scanners and student I.D. cards that include a biochip implant system, or radio frequency identification (RFID) chips, to track students on school grounds at all times” (ibid.). Reference is also made, not unexpectedly, to one’s Social Security number as “a possible precursor to the ‘mark of the beast’” (ibid.).

So what are we to make of this? My answer probably won’t be well liked, but I’m growing weary of this sort of thing. In my new book, Kingdom Come: The Amillennial Alternative, I address the matter at some length. So I’ve decided to take selected portions of my discussion on the topic and say something about this ever-present hysteria among many Christians.

My reading of Revelation leads me to the conclusion that the Beast cannot be merely an individual living at the end of human history. Rather, the Beast is a graphic and terrifying symbol for the system of Satanically inspired evil, and thus opposition to the kingdom of God, that throughout history has manifested itself in a variety of forms, whether political, economic, mi

Penal Substitution: Central and Saving!

May 3, 2013 by: Sam Storms | 1 Comments

One often hears that penal substitution is merely one model or theory of the atonement and thus should not be elevated as central to defining the way in which we are saved and reconciled to God.

One author appeals to an analogy with golf. Just as Phil Mickelson, for example, would never think of playing in the U.S. Open with only a putter or a nine-iron, neither should we portray the saving work of Christ as if penal substitution were all there is to his sacrifice on the cross. Depending on where one is on the course (whether on the tee box, in the fairway, behind a tree in the rough, or in a sand trap), one selects the most appropriate club to advance the ball toward the green and ultimately into the hole.

Likewise, depending on the circumstances, the personality of the individual to whom we are witnessing, their needs, the cultural influences to which they are subject, their vocabulary and religious background, etc., we select the most appropriate model or theory of what Jesus accomplished to secure the reconciliation of sinners. It may even be that we end up appealing to a multiplicity of explanations for what Jesus did, just as Mickelson during the course of 18 holes of golf will likely use every club in his bag.

However, in most instances where I’ve heard this proposal the motive eventually becomes clear. In conceding that penal substitution is “a” legitimate model for the atonement, but not the central or controlling one, while simultaneously pointing to a variety of theories, it soon becomes evident that the purpose is to minimize the wrath of God, the concept of propitiation, and the idea that in order to redeem us Christ voluntarily endured the penalty that sin incurred. It’s almost as if Mickelson concedes that he indeed carries a one-iron in his bag but in the course of competition rarely if ever uses it. In fact, he likely thinks it dispensable. It would better suit his game to carry a hybrid or an extra

What does it mean to be "Reformed"? (4)

May 3, 2013 by: Sam Storms | 0 Comments

We’ve come to the third characteristic feature of those who identify themselves as Reformed.

(3) To be Reformed means that you have sufficient confidence in divine providence that you will always look for the divine setup in every human setback.

One of the greatest challenges we face as Christian men and women is the threat to our confidence in the goodness of God when circumstances turn bad. Therefore one of the greatest needs we have is the faith to believe that God exercises providential control over every dimension of our lives and will transform even the worst and most aggravating of tragedies into an opportunity for the advancement of the gospel and the praise of his glory.

As you know, Paul wrote his letter to the Philippians while in prison. Scholars differ as to whether he was imprisoned in Rome or Caesarea, but it was from one of those two cities that he wrote this letter to the Philippians.

In the meantime, the Philippians had undoubtedly become concerned with Paul’s condition and welfare as well as the progress of the gospel. Will the message of the good news come to nothing? Will the church disappear? Is Paul’s ministry at an end? After all, the Apostle Paul himself is behind bars. What can God possibly accomplish with his beloved servant in chains?

The reason I know that the Philippians were asking precisely these questions is because of what Paul says in v. 12. His opening words, “I want you to know, brothers” (v. 12a) strongly suggest that the Philippians had sent a message with Epaphroditus (2:25) or someone else expressing their concern for Paul’s welfare and asking for information on what had happened to him. They wanted to know about his condition and the circumstances that had led to his imprisonment.

Paul’s chief concern is to reassure them that what had happened to him in no way hindered the progress

Able to do what a Good God demands

May 2, 2013 by: Sam Storms | 0 Comments

“Don’t think of Christianity as having to do what a peevish God wants. Think of it as now being able to do what a good God demands” (Kevin DeYoung, The Hole in our Holiness, 112).

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