A Biblical Philosophy of Pastoral Ministry (Eschatology)

Eschatology

An inadequate soteriology will misguide ecclesiology and distort eschatology. Ultimately, a misguided ecclesiology culminates in a distorted eschatology that believes the end-times will be characterized by unhindered success in ministry, ecumenical unity based on deeds not doctrine, and a sweeping world-wide revival. This is a distortion of biblical eschatology.

First, a distorted eschatology believes that the end-times will be characterized by unhindered success in ministry. This belief manifests itself in the idea that now is the best time to be a minister. Rick Warren promotes this idea in The Purpose Driven Church. He said:

In my opinion, we live in the most exciting time in history for the church. Unparalleled opportunities and powerful technologies are available to our congregations. More importantly, we are experiencing an unprecedented movement of God’s Spirit in many parts of the world today. More people are coming to Christ now than at any other time in history . . . . The largest churches in the history of Christianity are in existence at this very moment. Most of them are not in the United States. While the stories of these churches are exciting to hear, I believe that the greatest churches are yet to be built.[1]

The idea that the last days are going to be characterized by difficulty for those in the ministry, particularly because people will not endure sound doctrine, is not included among those operating out of the church growth philosophy of ministry.[2] Warren said, “I’ve often heard pastors complain that unbelievers are more resistant to the Gospel today than in the past. I don’t think that is true at all. More often than not, resistance is just poor communication.”[3] A distorted eschatology believes that the end-times will be characterized by unhindered success in ministry. 

Second, a distorted eschatology believes that the end-times will be characterized by ecumenical unity based on deeds and not doctrine. This is the logical conclusion of church growth philosophy that engages in doctrinal minimalism and methodological pragmatism. Ecumenical unity is unattainable under a biblical philosophy for pastoral ministry that maintains sound doctrine. Therefore, church growth philosophy seeks to minimize sound doctrine and replace it with methodological pragmatism. Doctrinal differences are set aside for partnerships in common deeds “believed” to be the activities the church is supposed to be doing in the world. The end result will be an ecumenical unity that is deemed a “second reformation.” Rick Warren said, “The first Reformation with Luther and then Calvin was about beliefs. I think a new reformation is going to be about behavior. The first Reformation was about creeds; I think this one will be about deeds. I think the first one was about what the church believes; I think this one will be about what the church does.” [4] Warren’s strategy for a second reformation is to promote deeds as essential and doctrine as non-essential. He said:

The first Reformation actually split Christianity into dozens and then hundreds of different segments. I think this one is actually going to bring them together. Now, you're never going to get Christians, of all their stripes and varieties, to agree on all of the different doctrinal disputes and things like that, but what I am seeing them agree on are the purposes of the church. And I find great uniformity in the fact that I see this happening all the time. Last week I spoke to 4,000 pastors at my church who came from over 100 denominations in over 50 countries. Now, that's wide spread. We had Catholic priests, we had Pentecostal ministers, we had Lutheran bishops, we had Anglican bishops, we had Baptist preachers. They're all there together and you know what? I'd never get them to agree on communion or baptism or a bunch of stuff like that, but I could get them to agree on what the church should be doing in the world.[5]

In this manner the principle, in the essentials unity and in the nonessentials liberty, can serve as a diversion from the doctrinal minimalism of church growth philosophy. Journalist Elsa Walsh asked Warren about her perception of his doctrinal minimalism. She asked, “So are you saying doctrine won't be important or is not important if you bring together all these?” Warren answered, “No, no. I think, though, it's what Augustine said: ‘In the essentials, unity; in the non-essentials, liberty; and in all things, charity.’ And I think that's how evangelicals and Catholics can get together.”[6] The only way evangelicals and Catholics can get together is through unity in deeds (methodological pragmatism) and liberty in doctrine (doctrinal minimalism). There should be no denying that a distorted eschatology believes the end-times will be characterized by ecumenical unity based on deeds and not doctrine. 

Third, a distorted eschatology believes that the end-times will be characterized by a sweeping world-wide revival. Unhindered success and ecumenical unity must logically culminate in a sweeping world-wide revival. Warren believes that the largest churches in Christianity are yet to be built.[7] He also believes that the second reformation of ecumenical unity based on deeds and not doctrine may create a great revival. Warren said, “I am working toward a second Reformation of the church which could create a Third Great Awakening in our nation or world.”[8] For those with an inadequate soteriology, misguided ecclesiology and distorted eschatology, this is “the most exciting time in history for the church.”[9] The foundation of a building determines its structure and the structure determines its apex. For church growth philosophy the apex is a distorted eschatology that believes the end-times will be characterized by a sweeping world-wide revival.

In contrast, an adequate soteriology will properly guide ecclesiology and correctly shape eschatology. Properly guided ecclesiology will culminate in a correctly shaped eschatology that believes the end-times will be characterized by difficulty in ministry, an ecumenical unity that compromises sound doctrine and violates biblical separation, and a sweeping world-wide counterfeit revival.

First, a correctly shaped eschatology believes that the end-times will be characterized by difficulty in ministry. This truth is explicitly taught in the Word of God.[10] The reason the last days will be difficult for true ministers is because of large numbers of unregenerate church members that have the form of Christians without its content and who will not endure sound doctrine but instead heap to themselves doctrinal minimalizing teachers.[11] Resistance to the Gospel will not be the result of poor communication but the overabundance of false teachers offering inoffensive, man-centered entry into the kingdom of God.[12] The difficulty is multiplied when the leaders of church growth philosophy accuse faithful ministers of poor communication skills, unloving attitudes, and prideful arrogance. [13] Faithful ministry in this context can lead to the appearance of failure that in and of itself will make ministry difficult. Jim Elliff succinctly articulated this dilemma. He said:

The disturbing thing about the American church in general is that our mentality about evangelism does not reflect Christ’s. We often correctly lead the unbelievers up to the door of salvation but then reconstruct the door wide enough for them and their rebellion. We cannot stand for the truth to create resistance. We have a hard enough time with our image anyway. (Nobody wants to be a leader in the Church Loss Movement!)[14]

Ministry in these last days will be difficult for faithful ministers who are judged by their lack of success in the face of the unhindered success of the false preachers that compromise the truth to remove its resistance. Speaking of the false preachers, the Word of God says that they will speak as from the world and the world will listen to them.[15] This is the advice Rick Warren gives to remove resistance from the Gospel. He said, “If you want to advertise your church to the unchurched you must learn to think and speak like they do . . . . Churches need to stop saying people are closed to the Gospel and start finding out how to communicate on the unbeliever’s wavelength.”[16] The implication is that if a pastor’s church is not growing it is because of his poor communication skills or some other deficiency. However, a correctly shaped eschatology believes that the end-times will be characterized by difficulty in ministry, not because of poor communication skills or some other deficiency, but because of faithfulness to the Word of God in soteriology and ecclesiology. 

Second, a correctly shaped eschatology believes that the end-times will be characterized by an ecumenical alliance between denominations and religions of opposing beliefs. This ecumenical alliance though will be understood by those with a correctly shaped eschatology as a God-forbidden partnership. This will be an explicit violation of the Word of God that commands separation from unbelieving denominations and religions.[17] A correctly shaped eschatology understands that ecumenical alliances are the logical conclusion of church growth philosophy and that they are the necessary harbingers of the apostasy that must come before the coming of the Lord and the gathering together of His people.[18] This ecumenical unity based on methodological pragmatism and doctrinal minimalism will serve as a deluding influence and judgment of God on those who will not believe the truth.[19] The “second reformation” that is supposed to unite Christianity will be an ecumenical unity that is explicitly forbidden by God.

Third, a correctly shaped eschatology believes that the end-times will be characterized by a sweeping world-wide counterfeit revival. Once again this is the logical result of church growth philosophy that utilizes methodological pragmatism and practices doctrinal minimalism not only to gain “converts” but to also form ecumenical alliances. All of this will culminate in “the” apostasy.[20] The apostasy will have the appearance or form of revival but not the reality of revival. This too is taught in the Word of God. Jesus’ parable of the tares, a parable on eschatology, teaches that the tares, weeds that have the form of wheat, are counterfeit Christians that will be bundled up first before the wheat, true Christians, are gathered to the Lord.[21] The eschatology of the apostle Paul is in perfect harmony with Jesus’ eschatological parable of the tares. Jesus said that the tares would be bundled up first and then the wheat gathered into His barn.[22] Paul said that before the Lord comes and His people are gathered together to Him, the apostasy (bundling of the tares) must come first.[23] The bundling up of counterfeit Christians will have the appearance of revival but will only be a counterfeit revival. A correctly shaped eschatology believes that the end-times will be characterized by a sweeping world-wide counterfeit revival.

Conclusion 

Devising a biblical component model for pastoral ministry requires biblical fidelity in the three theological categories of soteriology, ecclesiology and eschatology. Soteriology is foundational, ecclesiology is structural and eschatology is apical to a pastoral philosophy of ministry. Each theological category gives guiding and guarding principles for a biblical component model of pastoral ministry.

First, an adequate soteriology dictates that a regenerate church membership can only be attained by the means of the unadulterated Gospel. Since the Gospel is the only means that sinners can obtain salvation, pastors are to have complete confidence in its power to bring salvation. Neither methodological pragmatism nor doctrinal minimalism will be effectual in regeneration. This means that seeker-sensitive services and all other Scripture violating church growth philosophies are to be avoided for use in evangelism. Evangelism will primarily be go and tell not come and see.

Second, a properly guided ecclesiology will cause the church to be structured to ensure that the disciple-making process is not oversimplified. Worship will be saint-sensitive rather than seeker-sensitive. This means that expository preaching during the worship service is irreplaceable. Fellowship will be grounded in a biblical understanding of church membership and guarded by biblical church discipline. Discipleship will equip the saints to be sound in doctrine, sure in discernment and strong in defending the faith. This means that teaching sound doctrine will need more avenues than just the worship services on Sundays. Discipleship classes structured toward doctrine, discernment, and defending the faith should be regularly offered. Also catechisms should be utilized with the church’s members. Ministry will be more than discovering spiritual gifts and meeting human needs. Ministry will also include equipped church members actually engaging in spiritual discernment, spiritual loyalty, and spiritual warfare. This means there will be alliances to establish and alliances to avoid. Also both apologetics and polemics will have to be employed.

Third, a correctly shaped eschatology will remind pastors of the reality that their ministry will be characterized by difficulty. Pastors therefore should stand strong in the Lord and become part of a small group or network of like-minded pastors. Also pastors should understand that the counterfeiters who compromise sound doctrine and violate biblical separation will create a strong pull towards an ecumenical unity. This means that they will have to redouble their efforts in equipping the saints to stand against the schemes of the devil and getting the church to be the pillar and support of the truth against the rising tides of apostasy.[24] Finally, pastors should understand that the last days will be characterized by a sweeping world-wide counterfeit revival. This means that they will have to work extra hard in exposing counterfeiters,[25] reminding their people that this is what the Word of God reveals,[26] and contending for the faith so that some can be snatched out of deception.[27]

These three theological categories, soteriology, ecclesiology and eschatology, are invaluable for constructing a philosophy of pastoral ministry. They give guiding and guarding principles to ensure that pastoral ministry is genuine and not a form of pastoral ministry without its biblical content.

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[1] Warren, Purpose, 15.

[2] 2 Timothy 3:1—4:4 explicitly teaches that the last days will be difficult for true ministers of God and that sound doctrine will not be endured. Only doctrinal minimizers will find the last days easy.

[3] Warren, Purpose, 189.

[4] Warren, “Myths” http://www.pewforum.org/Christian/Evangelical-Protestant-Churches/Myths-of-the-Modern-Megachurch.aspx (accessed May 1, 2012).

[5] Warren, “Myths” http://www.pewforum.org/Christian/Evangelical-Protestant-Churches/Myths-of-the-Modern-Megachurch.aspx (accessed May 1, 2012).

[6] Warren, “Myths” http://www.pewforum.org/Christian/Evangelical-Protestant-Churches/Myths-of-the-Modern-Megachurch.aspx (accessed May 1, 2012).

[7] Warren, Purpose, 15.

[8] Warren, “Myths” http://www.pewforum.org/Christian/Evangelical-Protestant-Churches/Myths-of-the-Modern-Megachurch.aspx (accessed May 1, 2012).

[9] Warren, Purpose, 15.

[10] 2 Timothy 3:1.

[11] 2 Timothy 3:1—4:4.

[12] Matthew 7:13 and 1 John 4:1, 5.

[13] Warren, Purpose, 189, 337-338.

[14] Jim Elliff, “The New Gospel: Appealing But not Revealing” at Christian Communicators Worldwide, http://www.ccwonline.org/appeal.html, accessed May 9, 2012.

[15] 1 John 4:5.

[16] Warren, Purpose, 189.

[17] 2 Corinthians 6:14-18.

[18] 2 Thessalonians 2:1-3.

[19] 2 Thessalonians 2:11-12.

[20] 2 Thessalonians 2:3.

[21] Matthew 13:24-30, 36-43.

[22] Matthew 13:30.

[23] 2 Thessalonians 2:1-3.

[24] 1 Timothy 3:15

[25] 2 Corinthians 11:12-15.

[26] 2 Peter 2:1-3; 2; 2 Thessalonians 2:1-12.

[27] Jude 3-23.

A Biblical Philosophy of Pastoral Ministry (Soteriology)

Pastoral ministry is a serious and sobering undertaking or at least it should be. Over and over pastoral ministry is reproduced for either the better or the worse. Many go into pastoral ministry having had good models for biblical pastoral ministry from their mentors. Many others go into pastoral ministry having had poor models of unbiblical pastoral ministry. For most, what has been modeled is what they imitate. Since discipleship is reproduction and the law that governs reproduction is “each reproduces after its kind,” then most pastors become very much like those who modeled pastoral ministry to them. So the nature of what has been modeled, either good or bad pastoral ministry practice, plays a significant part in the development of future pastors.

May God bless and increase the tribe of those men that are modeling biblical pastoral ministry. But what about those men who are in or going into pastoral ministry that did not receive a good model but yet desire to be good biblical pastors? How can these either go into pastoral ministry understanding their proper tasks or make a midstream corrective in their ministries? Logic dictates that all pastors or soon to be pastors, especially the improperly trained, should devise a biblical component model for pastoral ministry.

Since the goal is to devise a biblical component model for pastoral ministry then the components should be based upon biblical theology. Specifically, a component model for pastoral ministry should include three main theological categories that will provide guiding principles to the pastor. First, the theological category of soteriology should be foundational to the pastor’s component model. Second, the theological category of ecclesiology should be structural to the pastor’s component model. Third, the theological category of eschatology should be apical to the pastor’s component model.

These three theological categories will prove invaluable in constructing a biblical component model of pastoral ministry. They will provide biblical principles that will both guide and guard the pastoral ministry. The purpose is to illustrate how a component model for pastoral ministry based on the three theological categories of soteriology, ecclesiology, and eschatology provides biblical principles that will guide and guard the pastoral ministry. Each category will be posted separately forming a three-part series.

Soteriology

Soteriology, since it is the study of salvation, is foundational to proper pastoral ministry because ecclesiology, the study of the church, reveals that the church is the gathering of those who have been “called out” by the Gospel for salvation. Primarily then, the church is to be constituted by a regenerate membership. A regenerate church membership cannot be attained through any means that God has not ordained for the salvation of sinners. One’s view of the means by which salvation is obtained depends to a considerable extent on one’s understanding of the nature of salvation.

For example, if one understands salvation as the result of a man’s decision for Christ apart from the enabling unadulterated Word of God, then he will use unbiblical pragmatic means in his evangelistic and missionary efforts.[1] The power for salvation is not in the Gospel but in methodological ingenuity. This understanding describes those with either Pelagian or Semi-Pelagian tendencies. Pelagianism denies original sin and therefore the total depravity of humanity along with it.[2] Pelagianism views total depravity that resulted with Adam’s original sin as “unduly negative of human nature” and as “having an unfortunate effect upon human behavior.”[3] This view is captured in the teachings of Robert Schuller. Schuller said:

The core of original sin, then is LOT—Lack of Trust. Or it could be considered an innate inability to adequately value ourselves. Label it a “negative self-image,” but do not say that the central core of the human soul is wickedness. If this were so, then truly, the human being is totally depraved. But positive Christianity does not hold to human depravity, but to human inability.[4]

Pelagianism attempts to remove the negative teachings about the nature of humanity by emphasizing the idea of free will. By free will, Pelagius meant that “humans are free of any determining influence of the fall.[5] Therefore there is no need for a special working of God’s grace within the heart of each individual. Instead, men by their free will can respond, “by their own efforts,” unaided, to the commands of God.[6]

Such an understanding of salvation (soteriology) leads inevitably to man-centered, pragmatic means in evangelism and missions. This is why Schuller advocated a man-centered approach in his ecclesiology. Schuller taught that the church, instead of being an equipping place for the saints, should be an evangelizing place for sinners. He maintained that a church is interested in theology while a mission is interested in human needs. The preferred methodology for structuring the church then is the utilization of means that attracts unbelievers in a palatable positive manner. The result is an upside down ecclesiology in violation of the Word of God. Schuller said:

For the church to address the unchurched with a theocentric attitude is to invite failure in mission . . . . It was appropriate for Calvin and Luther to think theocentrically. After all, “Everyone was in the church” and the issues were theological, not philosophical. For them, the central issue was, “What is the truth in theology?” The reformers didn’t have to impress the unchurched so there was no need for them to take the “human needs” approach. They were a church after all, not a mission . . . . Time and history have changed all that. Today the sincere Christian believer is a minority. So the church must be willing to die as a church and be born again as a mission. We cannot speak out with a “Thus saith the Lord” strategy when we are talking to people who couldn’t care less about the Lord! We cannot start with “What does the text say?” if we’re talking to persons who aren’t about to affirm respect for our unquestioning obeisance to “the text.”[7]

In contrast to both Pelagianism and Semi-Pelagianism, the evangelical understanding of the nature of salvation views the Word of God as an indispensable means to salvation.[8] Evangelical soteriology maintains that the Spirit of God must take the Word of God spoken by the witness about Christ and apply it to the hearer for his or her spiritual transformation.[9] The depraved nature of humanity calls for special grace by means of the unadulterated Word of God to enable a person’s salvation. This has several implications for pastoral ministry. 

First, since the Gospel of Jesus Christ applied by the Holy Spirit is the only means by which salvation is obtained by depraved humanity, neither unbiblical pragmatic means nor watered down inoffensive messages will be effectual in regeneration. The Gospel is the only means through which sinners can obtain salvation. Therefore, pastors should not include any means in their pastoral ministry that will in any form water down, pervert, or replace the Gospel.

Second, since the Gospel is the only means that sinners can obtain salvation implies that pastors are to have complete confidence in its power to bring salvation. Confidence in the Gospel will both guard and guide the pastor. Confidence in the Gospel will guard the pastor from incorporating pragmatic, man-centered means as a component of his pastoral ministry. Confidence in the Gospel will guide the pastor in incorporating methods in his ministry that compliment rather than compete with or compromise the Gospel.

Any means other than the Gospel will fail to produce genuine converts. A gathering of unregenerate people, no matter how large, will never constitute a church since a church is primarily constituted by a regenerate membership. Therefore, sound soteriology is essential as the foundation for a component model for pastoral ministry. The theological category of soteriology should be foundational to the pastor’s component model for his ministry.

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[1] Romans 10:17; 2 Corinthians 2:17.

[2] Total depravity does not mean that a person is as bad as he or she can be but rather that the heart, mind, soul, and will of man has been affected by and enslaved by sin.

[3] Millard J. Erickson, Christian Theology: Second Edition (Grand Rapids: Baker Books, 1983), 649.

[4] Robert Schuller, Self-Esteem: The New Reformation (Waco, Texas: Word Books, 1982), 67.

[5] Erickson, Theology, 649.

[6] Erickson, Theology, 649-50.

[7] Schuller, Self-Esteem, 12-13, quotation marks in the original.

[8] Erickson, Theology, 1021.

[9] Erickson, Theology, 1022.

Wake up; Clean up; Dress up! (Romans 13:11-14)

Over and over in the Bible, Christians are exhorted to be on the alert, to wake up and warned against apathy, drowsiness and being unprepared. Christians are to live in light of the return of the Lord Jesus Christ. Our love for our Lord and certainty of His return is to motivate our faithfulness to Him so that we are ready for His coming. Our readiness for the return of the Lord Jesus Christ will affect how we live in this world. If we are awake and ready for the return of the Lord we will not be like the poor deceived and deranged souls who believed the lies of Harold Camping about the day and hour of Christ’s return and many of them sold their belongings, emptied their bank accounts, quit their jobs, and got rid of their pets. No dear friends, instead we will be disciplined in our lives and diligent in the Lord’s work.

In Romans 13:11-14, the apostle Paul exhorted the Christians in Rome to wake up, clean up, and dress up because of the certainty of the return of Christ and their love for Him for saving them. We are to wake up, clean up, and dress up because of the return of Christ and our love for Him for saving us.

First, we are to wake up because the return of the Lord is nearer than when we first believed (Romans 13:11). God the Father has set the date for the return of Christ and He is the only one who knows when that day is. But this one thing is for sure – since the return of Christ is a certainty set on God’s calendar, each passing day brings us one day closer to that day. Just as our text says, “Salvation is nearer to us than when we believed.” The opportunity for us to express our love for our Lord through our faithfulness to Him is passing away with each passing day.

So what should we do to express our love for our Lord? The Bible says, “Do this....” Do what? Do Romans 12:1 – 13:10 which is summed up in loving the Lord with all your heart, mind, soul, and strength by presenting your bodies to Him as living sacrifices and loving your neighbor as yourselves by loving the brethren, loving others, loving your enemies, and by being the very best citizens this world has ever seen.

Why should we “do this”? We should do this, “knowing the time, that it is already the hour for you to awaken from sleep, for now salvation is nearer to us than when we believed.” We should love God and love others because the return of the Lord is closer now than ever. Because His return is drawing nearer and nearer we are to awaken from sleep. We are to wake up! Those who are asleep are not alert, they are not expectant, and they are not ready for the return of the Lord. It is our love for the Lord Jesus Christ and His coming that will wake us up. When we are excited about and anticipating the Lord’s coming we will wake up.

Second, we are to clean up because the return of the Lord is nearer than when we first believed (Romans 13:12-13). Romans 13:11 is speaking of our need to wake up because of the Lord’s certain return. Romans 13:12-13 are speaking of our need to clean up because of the Lord’s certain return so that we are prepared when He gets here. Have you ever noticed that getting out of bed before daybreak and getting ready for something or someone you are excited about is much easier than waking up and getting ready for something or someone you don’t really care about? We are to wake up and clean up because we are excited about the Lord’s coming and we do not want to disappoint Him. Jesus said that we are to be alert (awake) and ready for His coming (see Matthew 24:42 – 25:13).

Part of our cleaning up is taking off the garments in which we were sleeping – “Therefore let us lay aside the deeds of darkness...” (Romans 13:12-13). Before we dress up we are to clean up because dressing up without cleaning up is disgusting. We are not to put on clean clothes over dirty clothes. We’ll talk more about dressing up in just a moment but for now we must understand that the logical order for dressing up is to clean up first. We get prepared for the Lord’s return by waking up and taking off the deeds of darkness. The deeds of darkness (garments of the night) are improper behavior such as carousing and drunkenness, sexual promiscuity and sensuality, and strife and jealousy.

To attempt to cover up the garments of darkness with the armor of light is to be like the devil who disguises himself as an angel of light. To still be wearing the garments of darkness means that the Christian still hasn’t woke up because he still hasn’t seen his need to clean up. We are to wake up and then clean up by laying aside the deeds of darkness.

Third, we are to dress up because the return of the Lord is nearer than when we first believed (Romans 13:14). We wake up, we clean up by taking off the deeds of darkness, and then we dress up by putting on the armor of light (Romans 13:12) or to put it another way, by putting on the Lord Jesus Christ (Romans 13:14). To put on the Lord Jesus Christ means to become more like Him. To put on the Lord Jesus Christ means that we walk in truth and love and make no provision for the flesh in regard to its lust.

We are not to provide our sinful natures with what it needs to succeed.

Why So Serious?

The letter of Jude is short, only twenty-five verses in length, but it is very serious. The first half of verse one tells us about Jude, the author of the letter. "Jude, a bond-servant of Jesus Christ, and brother of James" (Jude 1a). Here we see three characteristics of Jude the author and the reason for his seriousness.

First, Jude was saved!

Jude is short for Judas. This Jude was the brother of James and both were the brothers of the Lord. Matthew 13:54-56 and Mark 6:2-3 establish the truth that this Jude was Judas the brother of James and also they were the half brothers of Jesus. There was a time when the brothers of the Lord didn’t believe in Him (John 7:2-5). There was a time when the Lord’s brothers thought that He had lost His senses or was out of His mind (Mark 3:20-21). So there was a time when both Jude and James didn’t believe in Jesus as the Messiah.

However, Acts 1:14 reveals that they did become believers as do their letters. Both James and Jude considered themselves saved by signifying their spiritual relationships to Jesus Christ as their King – “James, a bond-servant of God and of the Lord Jesus Christ” (James 1:1) and “Jude, a bond-servant of Jesus Christ…” (Jude 1). Jude also said, “Beloved, while I was making every effort to write you about our common salvation…” (Jude 3). Both Jude and James refused any special regards based on their physical relationships to Jesus – because it gave them none – but emphasized their spiritual relationships by regeneration – being born again! Therefore the salvation of James and Jude was identical to and in common with any who would ever be saved.

Next, Jude was a servant!

“Jude, a bond-servant of Jesus Christ.” Bond-servant is duolos and means slave or bond-slave. The bond-slave has no rights except to do his master’s will. Our relationship to Jesus Christ as a bond-servant or bond-slave is indicative of the reality of regeneration with Jesus as the King and us as his subjects. This means that none of the Lord’s physical family had any special privileges or exemptions in regard to their positions under the Kingship of Jesus Christ. Even Mary His mother had to yield to Jesus Christ as her Lord. And indeed Mary did consider herself a bond-slave of the Lord (Luke 1:26-55).

Our salvation always results in our being persuaded about the kingdom of God and His King. It always results in our humble submission to the authority of Jesus Christ over our lives. And indeed, the government of our lives shall rest on His shoulders. Jesus is the Good Shepherd who laid down His life for His sheep and He is the Great Shepherd who was raised from the dead to direct our lives. He is the Chief Shepherd who is coming again to remember us in His kingdom. All subjects of the King are servants of the King. We must never forget that our salvation has placed us back into proper relationship with God – we as His loving and loyal servants; He as our loving, leading, protecting, providing, gracious, and glorious King.

Those who are saved are also servants of His Majesty the King.

Third, Jude was serious!

Seriousness always marks those who are saved and who are serving their Lord. Being a bond-servant of the Lord is a serious matter. After all, He will Himself settle accounts with all men and judge us according to our faithfulness – “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10).

Jude did not call himself an apostle but distinguished himself from them, saying, “But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ” (17). So seriousness in the matter of serving the Lord was not for apostles only but is for all who are bond-servants of Jesus Christ.

Jude’s seriousness is clearly seen in this little letter of twenty-five verses. He wrote it under special restraint or necessity as he tells us in verse three. Jude had to deal with the serious and disturbing topic of apostasy although he would have rather written a more positive letter on the topic of our common salvation. Surely many in our day would say that Jude was too serious even to the point of being unloving and unkind in this short but sharply severe letter. However when we consider the deadly and deluding dangers of apostasy with its destructive heresies which undermine and deny the majesty and glory and grace of our Lord and thereby deceiving and destroying souls, we actually see that Jude’s seriousness was not too severe, nor unkind, nor unloving, but exactly what is called for at such a time.

The seriousness of Jude in his day of apostasy speaks with special force to our own times in this day of wide-spread apostasy. For way too long the enemy has had unguarded entrance into the fellowship of the beloved until his secretly introduced heresies have become incorporated, encapsulated, and now propagated as though they are the absolute gospel. We are living in a very dangerous age, beloved, and this is not a time for peace but a time for war. This is not a time for slackness but a time for seriousness. This is a time for those who are saved by the Lord, and are servants of the Lord, to be serious for the Lord. And this we will do by knowing the truth and guarding the truth; by earnestly contending for the faith which was once for all handed down to the saints.

Understanding the End-Times and the Antichrist

I for one believe that there is much confusion and even deception regarding the end-times, the coming of the Antichrist, and the church’s relationship to these events. While I do not understand or know everything about this subject, I do understand and know that the Word of God is clearer on this subject than all the confusion and deception indicates. The problems that we have in understanding the end-times has everything to do with our lack of knowledge of God’s Word and nothing at all to do with a lack of clarity or accuracy of God’s Word. Therefore it is our responsibility to study and know God’s Word, allowing it to renew and transform our minds, while not imposing our own wishes and ideas on this subject. We are to let God’s Word inform, instruct, and transform us in every branch of theology at the expense and destruction of our own preconceived ideas that we might bring to the table. We are to let God be found true, though every man be found a liar. God’s Word is truth because He is truth and He only speaks truth.

As to the confusion and deception regarding the end-times, the coming of the Antichrist, and the church’s relationship to these events there are many errors but two main ones. These two main errors are polar opposites of each other.

One extreme is to disregard the subject all together as either unimportant or unknowable as though God hasn’t made it clear or else He hasn’t really said that much about it. Those in this camp might refer to themselves as “pan-believers” – they believe that it will all pan out in the end. While that is true it reveals a lackadaisical and dangerous attitude. There is actually great benefit in knowing the difficulties that we must face and great danger in not knowing. The Lord Jesus spoke to His disciples of the future persecution and enmity that they would face for His name’s sake just before His crucifixion (John 15:18-27). Immediately after speaking to them about their future difficulties He said, “These things I have spoken to you so that you may be kept from stumbling” (John 16:1). Far too many “pan-believers” may find themselves to be unbelievers when they stumble because of the difficulties and persecutions that they were not prepared for. For the “pan-believer” I would suggest a careful reading and understanding of 2 Thessalonians 2:1-5 with special focus on verse five – “Do you not remember that while I was still with you, I was telling you these things?”

The other extreme is to devote all one’s energy to this subject alone and detach from the whole counsel of God. While the Bible has much to say on this subject, it isn’t the only subject and shouldn’t be treated as such. I have found that those who devote themselves almost entirely to the subject of end-times perpetuate more error concerning it than they do truth. The reason for this is simple – our growth in understanding the Word of God is progressive. There are lessons that must be learned and truths that are foundational to receiving and understanding more truth. The Lord Jesus put it this way in Matthew 13:11-12 – “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him.” The Lord also put it this way, “I have many more things to say to you, but you cannot bear them now” (John 16:12). So for those who are overly intrigued with end-times I would say two things: (1) if you are going to properly understand the end-times and not be deceived then you must take the time to learn the truths that are foundational to receiving and understanding more truth. (2) I would suggest a careful reading and understanding of 2 Thessalonians 2:1-5 with a special focus on verse 3 – “Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction.”

What are the lessons that must be learned and the truths that are foundational to receiving and understanding more truth? The way I see it there are there are two primary categories of theology with one being foundational and the other fundamental that directly affect the category of eschatology (doctrine of the end-times). We need to keep in mind that if one errs in the foundational category this will alter the fundamental category and corrupt our final category.

Soteriology (the doctrine of salvation/gospel) is foundational. This is the first and most important lesson to be learned if we are to receive and believe more truth. We must know what God’s truth is concerning the gospel and how men are saved. We must receive and believe what God has revealed about Himself, about man, and about His Son. While we will not go into detail here on everything that is entailed in the doctrine of salvation, let me summarize some non-negotiables in it: God is holy, He is just, He is righteous, He is unchanging, and He will not compromise with sin. Man is a sinner, he is depraved, he is impotent, and he is ungodly. Man deserves to receive the wrath of the Almighty for his rebellion and anarchy against the rule of God in his life. God in His grace, mercy, and love has provided only one way by which He can justify sinful man while He Himself remains just and that is through His own sinless Son, living a life of perfect obedience, suffering the penalty of death for crimes that he didn’t commit in the place of those who did, and then being raised from the dead and exalted as the King of the kingdom of God so that we would be broken and repentant over that one act of love - the King died for me! This results in our no longer living for ourselves but for Him who loved us and gave Himself up for us. We confess that He is Lord and that we are not and we obey Him because we love Him. Salvation is a matter of loving submission to the Lordship of Christ because He first loved us. Only the gospel has the power to cause the transformation of totally depraved rebels into loving and loyal servants of the King.

Ecclesiology (the doctrine of the church) is fundamental. If we are going to know the truth about God’s purpose for His church then we must know the truth about the gospel. Those who don’t understand the doctrine of salvation are doomed to not understand the doctrine of the church. If one departs from the Word in the doctrine of salvation his next logical step is to defile himself with the world in his doctrine of the church. Here is how it works: when men do not understand the doctrine of salvation/gospel and reject God’s revealed truth about Himself, man, and God’s Son, he will resort to gospel gimmicks and turn the church into a man-centered gathering place rather than a God-centered equipping place. Instead of being the pillar and support of the truth and equipping the saints for the work of the ministry (which once accomplished will produce men and women who are able to stand against the schemes of the devil in this evil age), the church becomes the pillar and support of lies and the gathering place for unconverted sinners in some form of social organization.

Without a proper understanding of the doctrine of salvation the doctrine of the church becomes altered and then the perfect recipe for apostasy is brewing. As soon as men depart from God’s Word in the area of the doctrine of salvation they will quickly defile themselves with the world and the world’s methods in their evangelism and in their doctrine of the church. It doesn’t take long for this to be passed from one generation to the next as though this is the truth and then apostasy is perpetuated as the truth. No wonder we are warned to earnestly contend for the faith which was once for all handed down to the saints.

Soteriology is foundational and ecclesiology is fundamental. That brings us up to our final category and here we can now see that eschatology (the doctrine of end-times) is fathomable. In other words it is understandable once you understand how it is possible for men to depart from God’s Word and defile themselves with the world and thereby promote and perpetuate apostasy. Here is the reason apostasy is such a deluding and deceiving influence – it has the numbers. When you have departed from God’s Word and defiled yourself with the world you will deceive yourself with your works because the world loves its own and will join you.

As time marches on and fewer and fewer churches are true churches which are not ashamed of the Gospel and are the pillar and support of the truth, training and equipping Christians to stand against the schemes of the devil, then apostasy has a freer and more unhindered influence. This is what God’s Word says about end-times – “Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction” (2 Thessalonians 2:1-3).

What is God going to do about apostates who will not receive the truth so as to be saved? Enter the Antichrist! “For this reason God will send upon them a deluding influence so that they will believe what is false (the lie), in order that they all may be judged who did not believe the truth, but took pleasure in wickedness” (2 Thessalonians 2:11-12).

For many, the apostasy and the Antichrist before we are gathered together to the Lord, is unfathomable. That is because their eschatology is corrupt and their ecclesiology has been altered based on the truth that they have erred in their soteriology. All of this must be understood if we are to receive and believe the truth about the end-times and the Antichrist.

The King's Prophesies Fulfilled

Luke wrote the Gospel of Luke and Acts. The purpose of the Gospel of Luke was to give an account of all that Jesus began both to do and to teach in His physical body. The purpose of Acts was to give an account of all that Jesus continued both to do and to teach through the Holy Spirit and His spiritual body, the church, after His ascension. Luke’s Gospel tells of the Jesus’ finished work on Calvary; Acts tells of Jesus’ unfinished work of proclaiming His finished work through His church in the power of the Holy Spirit.

Acts shows us the progression of the Gospel of the kingdom of God and His King, from Jerusalem to the uttermost parts of the earth, in light of national Jewish rejection of the King. In Acts we witness the gradual removal of the kingdom of God from the Jews based on their continued rejection of the renewed offer to receive Jesus Christ its King and the giving of the kingdom of God to the Gentiles who would produce the fruit of it by receiving Jesus Christ as King and living under His rule and authority.

In Matthew chapters 21 and 22 the Lord Jesus gave three prophetic parables to the Jewish nation showing their past, present, and future rejection of the kingdom of God and its King. Acts 28:28 is the complete and final fulfillment of the future rejection by the Jewish nation to receive Jesus Christ the King of the kingdom.

The Jews’ Past Rejection of the Kingdom of God (Matthew 21:28-36)

The majority of the Jews rejected God’s invitation through His prophets who sought to turn them to the kingdom of God and its King. They refused to repent and believe. They said that they were willing to do God’s will but wouldn’t do it. However there were some of those who said that they were unwilling to do God’s will that after hearing His invitation felt remorse and believed and entered into the kingdom.

In verses 33-36 the Lord showed the history of the nation’s past in continuously rejecting the invitation to receive the King and enter the kingdom. A truth that Steven powerfully made just before he was stoned to death in Acts 7:51-52 – “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become.”

The Jews' Present Rejection of the Kingdom of God (Matthew 21:37-44)

In verses 37-39 the Lord showed the Jews’ present rejection of the kingdom of God by rejecting its King and killing Him. At this point in Matthew’s Gospel the Jews were less than a week away from crucifying the Lord of glory.

In verses 40-44 the Lord showed the Jews and from their own judgment the righteous judgment of God on those who would reject and despise the reign of God through His Son. The kingdom of God would be taken from them and given to a nation that would produce its fruit.

The Jews’ Future Rejection of the Kingdom of God (Matthew 22:1-14)

In verses 1-4 there was a renewed offer to receive the King and His kingdom prophesied. Those who had in the past rejected the offer through the prophets and in the present rejected the offer through the Son were in the future going to be given one last invitation through the apostles and witnesses of the Lord.

In verses 5-6 there was a continued rejection of the King and His kingdom prophesied. This rejection of the King and His kingdom was manifest in both the Jews lack of concern for the things concerning the kingdom of God (verse 4) and a hatred for those issuing the invitation (verse 5). In essence the King prophesied the persecution and martyrdom of His apostles and witnesses during the church age.

In verse 7 the destruction of Jerusalem was prophesied as a result of the national Jewish rejection of the King and His kingdom fulfilling the judgment of the apostates in 21:41. This literally happened in A.D. 70 through the Roman General Titus and his armies.

In verses 8-10 the removal of the offer to the Jews with its replacement by an offer to the Gentiles was prophesied and this found its full and final fulfillment in Acts 28:25-28 which was also a fulfillment of Matthew 21:43.

In verses 11-14 the improper and irreverent application of the invitation by many was prophesied. This speaks of the apostasy and the turning of the grace of God into licentiousness during the times of the Gentiles in the church age – “For many are called, but few are chosen” (14). Therefore we are admonished – “Brethren, be all the more diligent to make certain about His calling and choosing you…” (2 Peter 1:10).

Why Some Preachers' Kids Are Emergent!

What does Rick Warren, Joel Osteen, and Andy Stanley have in common? Is it that they dress the same? No! Is it that they all use their hands while preaching? Well, maybe - but that still is not the commonality that I am looking for. Is it that they are all well known leaders in apostate seeker-sensitive, self-esteem, emergent church philosophy? Yes, but here's the real commonality between these three men - they are all preachers' kids!

Why or how is it that preachers' kids can turn out to be undiscerning, pragmatic, utilitarian, Pelagian or semi-Pelagian, ecumenical, postmodern apostates held captive by philosophy?

First and foremost there has been a wide-scale abandonment by preachers to be faithful to the God-called assignment of equipping the saints for the work of service through faithful, careful, diligent study, and systematic exposition of the Word of God which results in the saints "no longer [being] children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming" (Ephesians 4:14).

Second there has been a wide-scale adoption by preachers to judge by appearance, seek the glory and honor of man, attempt to be popular, remove the offense of the cross, grow large crowds rather than loyal Christians, and pursue quantity rather than quality by using pragmatic methods based on philosophical religious humanism.

Finally, although more could be said, there has been a wide-scale acceptance of secretly introduced destructive heresies to the neglect of sound doctrine for the purpose of an ecumenical, liberal, social agenda to bring about world peace and prosperity.

At the root of the problem is a man-centered philosophy of soteriology rather than a God-centered theology of soteriology which naturally leads to a man-centered philosophy of ecclesiology and a man-centered philosophy of eschatology.

Do not be taken captive by philosophy!

An Exposition of the Symptoms of Apostasy (part 1)

In Hosea 8:1-14, God reveals the symptoms of apostasy as seen in the apostasy of His people in that day. The symptoms are: (1) Apostates depart from the Word of God (1-7), (2) Apostates defile themselves with the world (8-10), and (3) apostates deceive themselves with their works (11-14). As we reason from the Scriptures and search them daily to see if these things are so we will begin to see and understand the dangers of the Postmodern Movements of our day that are fanning the flames and fueling the fires of apostasy in our days.

Apostates depart from the Word of God (Hosea 8:1-7)

First, apostates transgress God's covenant and law (8:1). Apostates do not stay in the boundaries of God's Word. They replace theology with philosophy and obedience with rebellion. Apostates are not interested in and will not "stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it" (Jeremiah 6:16). Apostates are interested in "new paths" (neology) and not "ancient paths" (theology)!

Apostate churches and movements depart from God's Word in three major areas: (1) instead of a sound doctrinal theology of soteriology (salvation), they have a philosophy (strange doctrine) of soteriology (Pelagianism, inclusivism, and ecumenism) rather than the sound biblical doctrine of the depravity of man, the exclusive nature of salvation in Jesus Christ alone, and the separation of God’s people from religious harlots, (2) instead of a sound doctrinal theology of ecclesiology (the church), they have a philosophy of ecclesiology (man-centered, seeker-sensitive, purpose driven, emerging church) which exists for the entertainment and assimilation of the sinner rather than the equipping and sanctifying of the saint, and (3) instead of a sound doctrinal theology of eschatology (end-times), they have a philosophy of eschatolgy (no persecution, no tribulation, and possibly even no rapture – just the ushering in of the millennial kingdom). Totally neglected is the biblical doctrine of the apostasy that must come first before the Lord returns, the great increase in deceiving spirits, and the ushering in of the Antichrist.

Next, apostates profess to know God but are unwilling to be obedient to His Word (8:2). They are loud in profession of faith but lean in possession of faith. They claim knowledge and obedience while in disobedience.

Then, apostates reject the good (8:3). They reject God's will and God's way as found in God's Word. They lean on their own understanding and scheming and strategizing and it will result in their captivity to the enemy. They replace theology with philosophy.

Also, apostates leave God out of their decisions and bring idols into their religion (8:4-6). They choose their leaders without the direction and input of God as found in His Word and depend on political maneuvers and power wars in their attempt to get “their man” to the top. Apostate churches today leave God and His word out of their decision making processes for selecting leaders, they lower the standards of God, and look to the world as a model for leadership principles. They trust in their beautiful buildings, big budgets, and better blueprints for ministry – “with their silver and gold they have made idols for themselves.”

Finally, apostates sow to the wind and reap the whirlwind (8:7). They sow to the flesh and reap judgment. Instead of trusting in the Lord with all their hearts which would result in their obedience to God’s Word, they lean on their own understanding (sowing to the flesh) and reap corruption (judgment).