Posted by deangonzales on March 24, 2009
In “A Humble Argument for the Cessation of NT Prophecy and Tongues (Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8), we have tried to demonstrate from the Scriptures that tongues and prophecy are forms of that pre-parousia special revelation which has been completed with the closing of the New Testament canon. The Christian church, therefore, should not expect the revelatory gifts of tongues and prophecy today. Before we conclude our study, however, I’d like to respond to five objections that are commonly raised against the cessationist position. I’ll address the first four objections in this post. The last objection, which entails two passages that seem to contradict the cessationist position and which is, therefore, the most challenging to answer, I’ll reserve for my next post.
Objection #1: The Bible commands the church neither to despise the prophetic utterance nor to forbid speaking in tongues, which is a form of prophecy (1 Thes 5:20; 1 Cor. 14:39). Does not the abiding validity of these commands assume that tongues and prophecy will be an ongoing practice in the church?
Not necessarily. Some commands, prohibitions, promises, and institutions are unique to the period of redemptive history in which they occur. For example, God forbids his people to eat pork in Leviticus 11:7. But that prohibition was annulled with the coming of the New Covenant according to Acts 10:13-15. In the OT God commanded His people to circumcise their male children as a sign of the covenant (Gen 17:10). But according to Galatians 5:6 and 6:15, that commandment is no longer binding.
In Matthew 10:5-6 Jesus commissions his disciples to preach the gospel exclusively to the lost sheep of Israel. But the provisional nature of that command is seen in Jesus’ post-resurrection commission to preach the gospel to “all nations” (Matt 28:19). In His Farewell Discourse, Jesus promises the disciples that the Holy Spirit will guide them into all truth (John 16:13). I believe a proper interpretation of this passage, however, sees it as a unique promise of inspiration made to His original disciples, which does not apply in the same way to subsequent generations of disciples. According to Ephesians 4:11, Christ gives ministerial gifts to the church, including apostles, prophets, evangelists, and pastor-teachers. But, as we have seen in our study, Ephesians 2:20 assigns at least two of those ministerial gifts—the apostles and the prophets—to the foundational period of the Christian church.
Thus, it may be argued that the commands not to despise or forbid prophecy and tongues were specifically intended for the early church period of redemptive history. Of course, this does not mean that these commands no longer have application today (2Tim. 3:16). The Bible warns us not to despise apostolic instruction (1 Cor. 14:37, 38). We do not infer from this command that there must be living apostles present throughout the entire church age. Yet we still apply that command today in the sense that it teaches us not to despise the Scripture. In the same way, we may use the passages dealing with tongues and prophecy to encourage a proper attitude towards the Scripture. We may also use them in a qualified way to encourage a proper response towards the faithful proclamation of Scripture.[1]
Objection #2: The Bible warns us against “false prophets” in the last days (Matt. 7:15ff; 24:11, 24; 1 John 4:1). Do not these warnings assume the ongoing presence of true prophets in the last days?
Once again, these warnings may be unique to the period of redemptive history in which they were given. Furthermore, the presence of false prophets does not demand the ongoing reality of true prophets any more than presence of “false apostles” in the last days (2 Cor. 11:13; Rev. 2:2) necessitates the ongoing presence of true apostles. Indeed, Jesus warns us of “false Christs” and the Apostle John warns us of “antichrists” who will appear in the last days (Matt. 24:24; 1 John 2:18). But the potential threat of false “Messiahs” in our day does not necessitate the ongoing bodily presence of the Lord Jesus in our day! Similarly, warnings against false prophets do not have to assume the ongoing presence of true prophets in our day.
Objection #3: By discounting the possibility of ongoing tongues and prophecy, are we not guilty of putting God in a box? Are we not limiting God’s sovereign right and ability?
This charge can be either alarming or insulting to a Calvinist who is committed to the absolute sovereignty of God. We don’t like to be accused of “putting God in a box.” But, in reality, the cessationist is not attempting to put God in a box. On the contrary, the cessation argues that God has placed Himself within a box.[2] In other words, God has already revealed some of the things He will and will not do. The Children’s Catechism asks: “Can God do all things?” The answer: “Yes, God does all His holy will.” The implication is that God will not do what falls outside of his holy will. There are certain things God cannot do (Titus 1:2) and other things God simply will not do because He has chosen not to do them.
As a practical example consider the promise of Hebrews 9:29. This text assures us that Jesus Christ will appear a “second time for salvation to those who eagerly await Him.” Would we be putting God in a box by arguing that Jesus will not return until the end of the age and that we should not expect His ongoing bodily presence throughout the church age? Would it be putting God in a box to argue that Jesus cannot have ten bodily “second” comings but only two? Of course not!
We believe on the basis of God’s prior revelation in Scripture that Jesus will not return again until the end of the age. Furthermore, we believe on the basis of Scripture that tongues and prophecy served a vital purpose in the early church but they are no longer necessary for the church today. We don’t believe that’s a box we’ve created. Rather, we believe that is the way God Himself has chosen to work. In that sense, God has placed Himself in a box![3]
Objection #4: By rejecting all claims of ongoing tongues and prophecy, are we not running the risk of “blasphemy against the Holy Spirit,” which is the unpardonable sin (Matt. 12:31, 32)?
Admittedly, this objection causes the sensitive Christian to think twice. No one who loves Jesus Christ and who desires to please God would ever want to attribute a work of God to the devil. Nevertheless, there are two responses to this objection:
1. This objection is a two-edged sword.
It may also be argued that by endorsing and encouraging the modern practice of tongues and prophecy one might be guilty of giving heed to false and seducing spirits (1 Tim. 4:1; 1 John 4:1; Rev. 16:13-14). And the Bible warns us against adding to God’s word just as strongly as it warns us against subtracting from God’s word (Deut. 4:2; Rev. 22:18-19).
I’m not suggesting that we accuse all continuationist believers of “adding” to Scripture. Nor am I suggesting that we label all claims of ongoing tongues and prophecy as demonic. We should be as charitable and fair as possible. But I would also encourage non-cessationist brothers to be as charitable as possible with us. Both sides need to be careful how we apply those warnings.
In reality, I find it hard to believe that the cessationist position is displeasing to God when some of the greatest revivals in church history have occurred under the ministry of cessationists. For example, God used the preaching and writing of Jonathan Edwards in the revivals of the Great Awakening.[4] Some of Edwards’ contemporaries believed in a restoration of the gifts just prior to the Lord’s return. But Edwards disagreed. In his exposition of 1 Corinthians 13, he concludes, “Since the canon of the Scripture has been completed, the Christian Church fully founded and established, these extraordinary gifts have ceased.”[5] Elsewhere he writes,
Therefore I do not expect a restoration of these miraculous gifts in the approaching glorious times of the church, nor do I desire it. It appears to me, that it would add nothing to the glory of those times [of future revival], but rather diminish from it. For my part, I had rather enjoy the sweet influences of the Spirit, showing Christ’s spiritual beauty, infinite grace, and dying love, drawing forth the holy exercises of faith, divine love, sweet complacence, and humble joy in God, one quarter hour, than to have prophetical visions and revelations the whole year.[6]
I know of no one who would question the genuineness of Edward’s Christianity or the holiness of his life. And it is clear that God did use Edwards as a cessationist to be an instrument to bring spiritual revival to the land. While this fact does not prove the validity of the cessationist position, it does caution us against viewing it as equivalent to blasphemy against the Spirit.
2. It’s very likely that the “blasphemy of the Holy Spirit” refers not to the rejection of modern continuationist claims but to an act of irreversible religious apostasy.
Blasphemy against the Holy Spirit is not the act of a sincere Christian who cannot accept the claims of modern Charismatics. Rather, the “blasphemy of the Spirit” is the act of one who has experienced the illumination and power of the Spirit but who nevertheless ends up rejecting these gracious influences. And he turns his back upon the Christian faith in such a high-handed and self-determined manner that he puts himself beyond the state of repentance, and therefore, beyond the possibility of forgiveness (cf. Heb. 6:4-8; 10:26-29; 2 Pet. 2:1-22; 1 Jn. 5:16).[7]
Bob Gonzales, Dean
Reformed Baptist Seminary
[1] So Matthew Henry applies the prohibition “despise not prophesyings” (1 Thess 5:20) to “the preaching of the word, the interpreting and applying of the scriptures.” A Commentary on the Whole Bible, vol. 6 (Fleming H. Revell Company, n.d.), 790-91. By “prophesyings” I believe Paul was referring to more than mere exposition of Scripture, but I agree with Henry that the passage has some application to non-inspired preaching.
[2] In the words of Richard Gaffin, “Scripture as a whole teaches that in his own sovereignty the Spirit has seen fit to circumscribe his activity and to structure it according to the patterns revealed there. Those patterns, not what the Spirit may choose to do beyond them, ought to be the focus and shape the expectations of the church today.” Are Miraculous Gifts For Today? Four Views (Zondervan, 1996), 25.
[3] O. Palmer Robertson argues similarly when he refers to Christ’s death, resurrection, and ascension and remarks, “It is not so much limiting God by affirming that he will not have Christ crucified, raised and lifted to heaven over and over again. Instead, it is simply acknowledging the once-for-all character of these events in the progress of redemptive history.” The Final Word (Banner of Truth, 1993), 131.
[4] In particular, Edwards’ sermon, “Sinners in the Hands of an Angry God,” and also his books, Some Thoughts concerning the Present Revival of Religion in New England and A Treatise concerning Religious Affections, did much to further the revival. For a fuller account of Edwards’ contribution to the Great Awakening, see Joseph Tracy, The Great Awakening: A History of the Revival of Religion in the Time of Edwards & Whitefield (1842; reprint, Banner of Truth, 1989), and Iain H. Murray, Jonathan Edwards: A New Biography (Banner of Truth, 1987).
[5] Charity and its Fruits (1851; reprint, Banner of Truth, 1969), 30.
[6] The Works of Jonathan Edwards (1834; reprint, Banner of Truth), 2.275.
[7] See Craig Blomberg, Matthew, vol. 22 of The New American Commentary, ed. David S. Dockery (Broadman & Holman Press, 1992), 203-05; Donald A. Carson, “Matthew,” in vol. 8 of The Expositor’s Bible Commentary, ed. Frank E. Gaelelein (Zondervan, 1984), 291-92; William Hendricksen, Exposition of the Gospel of Matthew (Baker, 1977), 527-29.
Posted by jsmitheasley on January 30, 2009
In the last post I commented on the fact that proper and spiritual emotions can sometimes be raised very high and that this is especially the case during times of revival and spiritual awakening. I want to close out this series by giving some examples from church history and making some final observations.
Let’s start with the matter of godly fear. Listen to this description that Robert Murray McCheyne gives with reference to the revival that occurred in his church in 1839. This was given in a document in which he answers questions from the leadership of his denomination about what had taken place. McCheyne writes,
It pleased God at that time to bring an awfully solemn sense of divine things over the minds of men. It was indeed the day of our merciful visitation…. At that time there were many seasons of remarkable solemnity, when the house of God literally became a ‘Bochim’ and place of weepers…. I have myself frequently seen the preaching of the word attended with so much power, and eternal things brought so near, that the feelings of the people could not be restrained. I have observed at such times an awful and breathless stillness pervading the assembly; each hearer bent forward in the posture of rapt attention…. Again at such a time, I have heard a half-suppressed sigh rising from many a heart and have seen many bathed with tears. At other times I have heard loud sobbing in many parts of the church, while a deep solemnity pervaded the whole audience.[1]
This is reverence and godly fear to an unusually high degree. Times of revival are also marked by extraordinary transports of joy. Quoting Jonathan Edwards with reference to the revival that occurred in 1734-35: “The town was never so full of joy … joy in families on account of salvation being brought to them, parents rejoicing over their children as new born, and husbands over their wives, and wives over their husbands.”[2] He could say both that the town was never so full of joy or so full of distress. Edwards could be called the great theologian of revival. He experienced that wonderful revival that occurred in New England and in the colonies at the same time the revival was occurring in England. With his penetrating mind, he wrote extensively about it. He found it necessary at times to defend the revival against those who criticized it because of the expressions of emotion that took place. He carefully pointed out, on the one hand, that much emotion is no true sign of a genuine work of the Spirit of God. On the other hand, we should not be surprised if during an outpouring of the Spirit on the church spiritual affections are raised very high.
Think about this. If a pastor is preaching on the wrath of God and about hell, what emotion ought that to produce? Surely if the Spirit of God has enabled us to believe these things to some degree, we ought to feel the emotions of fear and alarm. Now would it not be true then that the more we are convinced of their truth, and the more the Spirit makes these truths real to our hearts, the more we will feel those emotions of fear and alarm? What if you were actually standing right now over the pit of hell looking down into the fiery furnace of God’s wrath? Don’t you think you might begin to tremble and perhaps even to cry out in fear? I think you would, and to do so would only be reasonable. Accordingly, when the Holy Spirit enables men to apprehend with the eyes of the soul the horrors of hell with unusual clarity, it’s only reasonable that there will be corresponding emotions produced in their hearts. Furthermore, the greater the influence of the Spirit in causing men to apprehend and feel the power of these truths, the greater will tend to be the measure of fear that men feel in their souls and the greater will tend to be the expressions of fear that may come forth from their mouths, or that may even be evident in the trembling of their bodily frame. The same is true with joy. The Spirit works as the Spirit of adoption in the heart of the Christian. It is the Spirit who gives us something of a felt sense of our adopted status before God as we are enabled to lay firm hold on the promises of the gospel and as He enables us to see the evidences of his work of grace set forth in Scripture in our own hearts and lives. The more of this felt sense of peace and assurance, it’s only natural and reasonable that the more joy. So when the Spirit comes with power bearing witness with our Spirits through the word that we are the children of God—when He takes the things of Christ and shows them to us with great clarity, force and power, we should not be surprised when the affections of joy and exuberance are raised to an unusually high degree. This is exactly what happens in a time of revival to a lot of people at the same period of time. The same can happen in the life of any individual Christian at any time.
Edwards, in his A Treatise on Religious Affections, takes as his key text 1 Peter 1:8: “Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory.” Do we know anything of what Peter was speaking of there? Not just joy, but “joy unspeakable and full of glory”? Let me quote Edwards. He has in mind here those who sought to debunk the revival because of the emotions that were sometimes evident. There were Michals (King David’s wife who spurned his emotional exuberance) around in his day. Edwards acknowledges that sometimes there were excesses and false carnal emotions. He notes that emotion itself is not a certain sign of true grace. But consider what else he says:
Some are ready to condemn all high affections: if persons seem to have their religious affections raised to an extraordinary pitch, they are prejudiced against them, and determine that they are delusions, without further inquiry. But, if, as before proved, true religion lies very much in religious affections, then it follows, that if there be a great deal of true religion, there will be great religious affections; if true religion in the hearts of men be raised to great height, divine and holy affections will be raised to a great height…. Love is an affection; but will any Christian say, men ought not to love God and Jesus Christ to a high degree? And will any say, we ought to not have a very great hatred of sin, and a very deep sorrow for it? Or that we ought not to exercise a high degree of gratitude to God, for the mercies we receive of him, and the great things he has done for the salvation of fallen men, or that we should not have very great and strong desires after God and holiness? Is there any who will profess, that his affections in religion are great enough?[3]
In another place he writes,
Though there are false affections in religion, and in some respects raised high; yet undoubtedly there are also true, holy, and solid affections; and the higher these are raised the better…. If we take Scripture for our rule, then the greater and higher our exercises of love to God, delight and complacency in him, desires and longings after him, delight in his children, love to mankind, brokenness of heart, abhorrence of sin, and self-abhorrence for it; the more we have of the peace of God which passeth all understanding, and joy in the Holy Ghost, unspeakable and full of glory, the higher our admiring thoughts of God, exulting and glorying in him; so much the higher is Christ’s religion, or that virtue which he and his apostles taught, raised in the soul.[4]
This is not some kind of crazed charismatic lunatic saying these things. This is the great sober-minded reformed preacher and theologian Jonathan Edwards. We love the Puritans and we like to extol the Puritans but do we really know the Puritans? Do we really know God like the Puritans did? Let me give an example from the life of the well-known Puritan John Flavel. He was on a journey one day and this is what happened,
Thus going on his way his thoughts began to swell and rise higher and higher like the waters of Ezekiel’s vision, till at last they became like an overwhelming flood. Such was the intention of his mind, such the ravishing tastes of heavenly joys, and such the full assurance of his interest therein, that he utterly lost all sight and sense of the world and all the concerns thereof, and for some hours he knew no more where he was than it had been in a deep sleep upon his bed. Arriving n great exhaustion at a certain spring he sat down and washed, earnestly desiring that if it was God’s pleasure that this might be his parting-place from the world. Death had the most amiable face in his eyes that ever he beheld, except the face of Jesus Christ, which made it so, and he does not remember though he believed himself dying, that he ever thought of his dear wife and children or any other earthly concernment. On reaching his Inn the influence still continued, banishing sleep, still the joy of the Lord overflowed him and he seemed to be an inhabitant of the Other world. He many years after called that day one of the days of heaven, and professed that he understood more of the life of heaven by it than by all the books he ever read.[5]
Many other examples like this could be given from the lives of our Reformed and Puritan forefathers. Take the time to read the experiences of Jonathan Edwards’ wife Sarah.[6] She was by no means an emotionally unstable, flighty woman. After recounting some of the experiences she had, Jonathan, her husband, the great scholar, the greatest intellect America has ever produced, didn’t think his wife was becoming a religious fanatic. If her brain was becoming confused, he wrote, “Let my brain be evermore possessed of that happy distemper.” He added, “I pray God that the world of mankind be all seized with” the same experience.[7]
Here again is my point: we must beware of despising the expression of emotion in the worship of God. We must be careful and discerning. But if it is emotion produced by truth properly understood and powerfully felt we must not despise it out of hand. This was Michal’s great sin for which she was cursed with barrenness. Michal was one with those who have a form of godliness but deny the power thereof. I’m afraid there may be many churchgoing people who are just like her. I’m afraid there may be some in our churches. They have the form; right forms in worship, right forms in doctrine; all of which are very important; but where’s the power? Where’s the joy? Where’s the love? Where’s the fear and reverence? Where’s the godly sorrow over sin? Where’s the joyful exuberance over sins forgiven? Where’s the delight in God and his service? Moreover, sadly, like Michal, such people, often despise and resist any expressions of emotion. They are sticklers for dignity, proper decorum, formality, but they seem to know nothing of the fire of the Spirit. The Welsh Reformed Baptist Geoff Thomas comments on this. He says,
They are unmoved by (the Spirit’s) life giving power, and they never seem to get excited about Jesus Christ. They could never sincerely sing, All that thrills my soul is Jesus/He is more than life to me…. This is the way they want it. They may have a very fine doctrine of the Holy Spirit, and they may be very conservative in their beliefs, but they are just so staid, cold and lifeless in their Christianity. They are afraid of those awakenings that are described for us in the Bible and in the pages of church history. Evangelical Christians in the Great Awakening of the eighteenth century were often called ‘enthusiasts’, but no one in their right mind could accuse their modern counterparts of enthusiasm.[8]
What about us? What about me? Could anyone ever accuse us of being enthusiasts? The emotions can be abused, and emotion alone is no certain evidence that something is from God. But let us also remember as Edwards so well puts it, “Holy affections do not only necessarily belong to true religion but are a very great part of it….Let it be considered that they who have but little religious affection have certainly but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.”[9]
Jeffery Smith, Pastor
Covenant Reformed Baptist Church
Easley, South Carolina
[1] Robert Murray M’Cheyne, “Evidence On Revivals” in Memoirs and Remains of R. M. M’Cheyne, ed. Andrew Bonar (1844; reprint, Carlisle PA: Banner of Truth Trust, 1987), 546-548.
[2] Jonathan Edwards, A Narrative of Surprising Conversions, in Works, 1:348.
[3] Edwards, A Treatise Concerning Religious Affections, in Works, 1:245.
[4] Edwards, Thoughts on the Revival of Religion in New England, in Works, 1:367.
[5] Lloyd-Jones, “Knowledge-False and True” in The Puritans: Their Origins and Successors, 38-39. Quote taken by Lloyd-Jones from Flavel’s Treatise of the Soul of Man.
[6] Edwards, Works, Vol. 1, lxii-lxx.
[7] Ibid. lxix.
[8] Geoff Thomas, Philip and the Revival in Samaria (Carlisle PA: Banner of Truth Trust, 2005), 82-83.
[9] Religious Affections. 238,244.
Posted by deangonzales on December 31, 2008
As another year approaches, many Americans are preparing to make “New Year’s Resolutions,” which one online encyclopedia defines as “commitments that an individual makes to a project or the reforming of a habit, often a lifestyle change that is generally interpreted as advantageous.” Among the most popular resolutions made on the eve of the New Year include the following:
#1- Resolved to “lose weight”
#2- Resolved to “manage debt”
#3- Resolved to “save money”
#4- Resolved to “get a better job”
#5- Resolved to “get in better physical shape”
#6- Resolved to “eat right”
#7- Resolved to “get a better education”
#8- Resolved to “drink less alcohol”
#9- Resolved to “quit smoking”
#10- Resolved to “reduce stress”
Perhaps some of us are planning to make similar resolutions. But I’d like to encourage us to set some higher goals. There’s nothing wrong with seeking to reduce unnecessary stress, enhancing our education, improving our vocation, getting our finances in better order, and doing things that promote good health. However, it’s possible to pursue all these goals and leave God completely out of the picture. I fear that many of Americans do this very thing.
But note the Scripture writer in Psalm 119:59! First, he refers to self-reflection, “I thought about my ways.” Then, in the second half of the verse, he refers to personal reformation, “And [I] turned my feet to [God’s] testimonies.” He used the Scripture as a yardstick to measure success, and He was motivated by a desire to please God. This is what we must do, brothers. We must reflect on our ways in light of and bring them into conformity with God’s word. Moreover, the Bible tells us that whether we eat, drink, or make New Year’s resolutions our driving motivation must be the glory and enjoyment of God (1 Cor. 10:31). Let’s consider the subject of self-reflection and personal reformation in more detail, as these disciplines are set forth in Psalm 119:59.
I. SELF-REFLECTION
The psalmist informs us, “I thought about my ways.” The Hebrew term translated “thought” (hashab) conveys two related ideas. First, it means “to consider, to ponder, to contemplate, or to mull over” (Pss. 73:16; 77:6; 144:3). It’s what you do when you read the essay question on your finally exam. You “think about it; you ‘mull over’ it.” Hopefully, that’s what you’re doing as I’m speaking! Your mind is engaged. But the Hebrew term also denotes “evaluation” (Prov. 17:28; Isa. 53:4). When a parent seeks to resolve a conflict between two disputing children, he asks for all the facts in order to understand what the dispute is all about and to render an evaluation of the dispute that is just and fair.
So the psalmist engaged his mind for the purpose of comprehension and evaluation. But what was the object of his careful scrutiny? “I thought about,” he says, “my ways.” The Hebrew term translated “way” or “ways” (derek) literally refers either to a road or path upon which one travels or to the actual journey itself. But the Bible often uses this term metaphorically to refer to a man’s actions and behavior (Gen. 6:12; Ps. 1:6). Thus, the psalmist is seriously thinking about and passing judgment upon his actions and behavior. Of course, there’s an intimate and inseparable relationship between one’s “ways” and one’s attitudes and motivations (see Isa. 55:7-8; Matt. 5:20ff.). Therefore, as you and I reflect upon our ways, we must not only focus upon the outward act. It’s not enough to say, “We’ll, I don’t cuss, I go to church, I haven’t murdered anyone, I haven’t committed adultery, I haven’t robed a bank,” and then to conclude, “I’m doing just fine.” On the other hand, the primary emphasis is on our actions and behavior. Hence, the “self-reflection” in view is not merely a kind of “psychoanalysis.” If we become too introspective, we’ll get so hung up on examining our thoughts, feelings, and motives, that we’ll never really give much attention to our behavior.
In our day and age, Christians are often too busy for self-reflection. We’re too busy with our work. We’re too busy with our recreation. We’re too busy with our entertainment. We just don’t have time for “self-reflection.” But the psalmist apparently found the time—or better, he set aside the time for self-reflection: “I thought about my ways,” he says. And as a New Year approaches, I want to urge all of us to set aside some time for the purpose of self-reflection.
Seven practical guidelines:
1) Let’s reflect upon the state of our soul.
Are we right with God? Do we have assurance of our salvation? If not, then why not? Do we have a good conscience? If not, then what sin do we need to confess and forsake?
2) Let us reflect upon our use of the private and public means of grace.
Have we been regularly reading, studying, and meditating upon the Scripture? Have we been spending a consistent amount of time communing with God in private prayer? How has our attendance been at the stated meetings of the church? Do we make every reasonable effort to join the people of God in corporate worship?
3) Reflect upon our stewardship over time and money.
Have we been making good use of our time? Are we giving more of our time to entertainment and recreation, than to the cultivation of our walk with God? Are we using your money in a way that would honor God? Would we be ashamed to tell the Lord about any purchases we made last month? What about our giving? Are we bringing the Lord the first fruits and tithes?
4) Reflect upon our family relationships.
Men, how is our relationship with our wife at this moment? Ladies, how is your relationship with your husband? Did we fight on the way to church? Have we been trying to provoke one another to good works, or to good arguments? What about our relationship with our children? Have we been trying to win their conscience? Have we been setting a good example before them in the home? Have we been teaching them biblical truth and praying with them?
5) Reflect upon our Christian witness.
How do we think our neighbors and workmates view us? As a good man or a good woman? Is that all we want them to think about us? Have we made any efforts to bring them the gospel? Or, have we tried to avoid any contact with them?
6) Reflect upon the use of our Christian liberty.
Is our use of Christian liberty consistent with brotherly love? Are we labeling things ‘Christian liberty’ that might be questionable at best? Are we engaged in an activity that may be harmless for others, but which is hurting us spiritually?
7) Reflect upon our love and devotion for the Lord Jesus Christ.
Do we spend much time thinking about our Savior? Is He, in the language of 1 Peter 2, “precious” to us? Are we still moved by His substitutionary death on our behalf? Are we truly thankful that He is presently living to make intercession for us? Do we really look forward to His Second Coming with joy and hope?
Let us “think about our ways.” Let assess and evaluate our attitudes, actions, and behavior: “Yes, I am making progress in this area.” Or, “I’ve seen some improvement but not as much as there ought to be.” Or, “I’ve miserably failed.” Let us “think about our ways.” But that’s not all we must do. Self-reflection is only the first part. Secondly, we must engage with the Psalmist in
II. PERSONAL REFORMATION
“I thought about my ways,” he says, “and [I] turned my feet to [God’s] testimonies.” Once again, the psalmist is using metaphorical language. If his attitude and behavior can be likened to a “pathway,” then “the turning of his feet” can be compared to a change of direction in his life. Apparently, as the psalmist analyzed his attitudes and behavior in the light of God’s word, he concluded the need for reformation.
Here’s where we often drop the ball, isn’t it? We reflect on our ways. We feel convicted about our sins. We make a resolution to change our behavior. But alas! That’s where it often ends! It may interest you to know that a recent survey taken on Americans who make New Year’s Resolutions found that “only 12% actually achieved their goals.” If only 12% of those who resolve to go on a diet or exercise more or stop smoking or control their debt are successful, what kind of success rate does that portend for those of us who are seeking to bring the entirety of our life into conformity with God’s word?!
Somebody says, “I did lose 20 pounds!” Well, that’s great. But physical fitness without spiritual fitness will profit you little for the life to come. Certainly, we should be concerned about our eating habits and bodily exercise. But the Christian’s list of resolutions should reflect a list of priorities that may not make “the World’s Top 10 Resolutions” list. Consider, for example, a few of the resolutions Jonathan Edwards made as a 19-year old new believer. He actually penned 21, but here are the first 10:
1. Resolved, that I will do whatsoever I think to be most to God’ s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many soever, and how great soever.
2. Resolved, to be continually endeavoring to find out some new contrivance and invention to promote the aforementioned things.
3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.
4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.
5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.
6. Resolved, to live with all my might, while I do live.
7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.
8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.
9. Resolved, to think much on all occasions of my own dying, and of the common circumstances, which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.
We’re mainly concerned about losing a few pounds. But Edwards primarily resolved to glorify and enjoy God! What’s more convicting is the fact that Edwards’ own life and spiritual accomplishments demonstrate that he followed through with his resolutions though not perfectly. Indeed, isn’t that the testimony of the psalmist? He doesn’t write, “I thought about my ways, and made some New Year’s resolutions to change my behavior.” Nor does he simply say, “I thought about my ways and made an earnest though failed attempt to change.” Rather, the verse reads, “I thought about my ways, and turned my feet to your testimonies.” To some degree, Jonathan Edwards and the psalmist followed through.
If they could do it, then it’s doable. It’s going to take effort. It won’t be easy. But if we’re genuine believers, none of us should read Psalm 119:59, and conclude, “Unrealistic and unattainable.” No, it is realistic and attainable. Otherwise God would not have placed it in the Bible for our instruction.
Some practical suggestions:
1) Plan to set aside 1 to 3 hours in order to take inventory of your life and to discern prayerfully areas where you need biblical reformation.
Obviously, we can’t “think about our ways” for the purpose of personal reformation if we don’t set aside some time for some undistracted self-reflection. So get out a piece of paper or a journal, ask yourself the kind of questions I suggested above, and write down a self-evaluation. Identify those areas in your life that need change. Then develop a biblical plan and a realistic strategy for bringing about that reformation.
2) Use the coming of a New Year as the occasion, not the limitation of making biblical resolutions.
Don’t just spend a few hours before new years drawing up a list of resolutions that you’ll file away and forget about. The New Year provides an excellent occasion to make such resolutions, but it should never be treated as the one and only time for making or reviewing our resolutions. I would encourage you to plan some periodic reviews. Daily, weekly, at the very least monthly reread your resolutions, evaluate your progress, and pray that God will enable you to keep pressing forward.
3) Ask a family member or brother in Christ to serve as your accountability partner.
Ecclesiastes 4:12 reads, “Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.” The principle is obvious: we’ll be more successful in overcoming obstacles if we enlist the help of others. And I think most of us would attest that our own personal experience confirms this biblical principle. We’re usually much more successful at carrying through with our commitments when we have the accountability and encouragement of others. Indeed, this is one of the reasons why God has placed us in a spiritual family called the church. He never intended us to live the Christian life alone. So we read in Hebrews 10:25: “Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another– and all the more as you see the Day approaching.” So ask your Christian spouse or parent or brother or sister in Christ to be your accountability partner. Share with him or with her the areas where you need to change and grow. Meet with him regularly to give an evaluation of your progress and to ask for prayer and counsel if necessary.
4) Read books and listen to sermons that address the subject of spiritual discipline and biblical sanctification.
If you reflect on your ways and discover areas of spiritual declension, I would strongly recommend that you get some good books or download some helpful sermons that address those areas of deficiency. Remember that Christ has given to the church the gift of “pastor-teachers” that we might be equipped for every good work (Eph. 4:11-12).
5) Don’t allow past failures to keep you from future success.
Many of us have made New Year’s resolutions in the past with which we failed to follow through and eventually forgot. In light of such failures, we may be tempted to simply give up on making resolutions. But I don’t believe that would be a biblical response. First, the Bible commends the making of vows or resolutions both by precept and example (Lev. 23:38; Num. 29:39; Pss. 22:25; 50:14; 61:8; 66:13; 116:14, 18; Nah. 1:15). Second, the Scripture encourages perseverance. As Paul reminded the Galatians, “Let us not grow weary of doing good, for in due season we will reap, if we do not give up” (Gal. 6:9). We must not give up “for we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10). Therefore, let’s resolve anew that in 2009 we’re going to discern where we’ve strayed from the path of God’s word, and, God helping us, we’re going strive to bring those areas of our life into greater conformity to his word.
