Jehoshaphat was one who was able to fully appreciate the victory of salvation. God responded to the king of Judah and obliterated the enemy army without a single soldier in the Judean army having to lift a finger. And it is the same for us. In the battle against Satan and sin, the only thing required of us is to trust that God will get the job done and to give him all the glory when the victory is won. That sounds pretty straightforward, but, as we also learn from the life of Jehoshaphat, it is often a lesson we learn slowly, and often have to re-learn.

King Jehoshaphat was a mixed bag. At times he displayed godly wisdom and a clear-sighted vision of what God requires of the king of His chosen people. At other times he lapsed into human folly and sought to make Judah strong through ill-advised alliances. However, in the Chronicler’s account of Jehoshaphat’s “battle” against Moab and Ammon, we see in this mixed-bag king one of the most clear and memorable confessions of dependence on the Lord.
A messenger had come to come to Jehoshaphat with bad news: an vast enemy army was fast approaching and Jerusalem and all of Judah would soon be under attack. How we respond to bad news says a lot about the condition of our heart and the firmness of our faith. It is easy to panic when things suddenly spin out of control and we realize we are face-to-face with something that threatens our comfort, joy, or even existence.
But those who understand and believe in the sovereignty of God are not shaken – they respond like King Jehoshaphat. They seek out God, they humble themselves, and they pray. Above all, they remember, as Jehoshaphat did, the promises of God and they believe that God will do as he says.
God had promised the land of Canaan to Israel and he had promised to step in and take action when his people cried out to him. A vast army of allied-kings wasn’t going to derail God’s promise. Jehoshaphat knew that and so he threw himself at the feet of Almighty God and confessed his complete dependence and utter incapability to deal with the bad-news army knocking at his door.
For we have no power to face this vast army that is attacking us. We do not know what to do, but our eyes are on you.
2 CHRONICLES 20:12
That is a beautiful confession of faith, and one we can take upon our own lips as well.
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Written by David W. Hall |
Thursday, July 27, 2023
There is strength in the PCA. It is not time for a funeral. Instead, it is time for a sober assessment and perhaps some correction of purpose and strategy statements. Considering these dismal performances (if that is one’s assessment), one might ask, “How has the PCA grown?” That answer could be the most positive thing to come from this study. The conclusion is that the PCA has had a strong and consistent growth, numerically and financially from the churches in the under-300 category. 

Pastor David W. Hall has given us the first published history of the inaugural 50 years of the Presbyterian Church in America. Single copies are available for purchase from Amazon.com, and discount pricing is available on bulk orders from the author.
Below is an excerpt charting the growth achieved and challenges overcome by the PCA following the joining and receiving of the RPCES.
PCA Church Growth, 1985-1989

Excerpts from a mid-1980s PCA document reflect the guiding principles for the desired PCA growth in the 1980s. The 1984 Assembly approved these purposes for our foreign mission board, which would also become operational for much of our home missions works in the ‘80s: “To reach . . . peoples with God’s Good News through the testimony of church-planting teams . . . Success will be judged by observable church growth.” (Min14GA, 346)
That Assembly heard that the term “observable” in the above purpose statement was to be understood as “that which is describable (possibly measurable) to such an extent that progress toward the accomplishment of our purpose can be compared to previous expectations” (Ibid, 355), and that “church growth” could be understood as “the final test of our ministry. The local body must grow in an observable fashion, qualitatively and quantitatively. We must be able to establish a causal relationship between . . . personnel and church growth.” (Ibid, 356)
Amendments to the package from the floor suggested that it was clear to most of the commissioners at that Assembly that this mission agency had embraced the numerical growth school of thought prevalent at the time. That this was so overt can also be discerned by comparing the final action of that Assembly on this recommendation. Rather than approving that entire recommended package, the Assembly amended this attempt from the floor to read finally: “To reach . . . peoples with God’s Good News through the testimony of church-planting teams . . . Success in observable church growth will be an important means of evaluation” (p. 355).
The Assembly further rejected the exclusively numeric standard of evaluation in these words, which were approved as amendments from the floor: “It is therefore our responsibility both to sow broadly and to reap the whitened fields . . . there may be exceptions, but under such church growth is the normal indicator by which we . . . will evaluate our effectiveness. . .  Obedience to the Scriptures is the final test of our ministry. Such obedience will result in God’s blessing, which by the graciousness of our God may often be observed in qualitative and quantitative church growth.” (p. 125)
Thus, this mission purpose statement was diluted away from the total identification of numerical church growth as the observable manifestation of God’s blessing to the admission that such numerical church growth serving, at least as an “indicator” and the expected norm.
Below is a summary of a study to evaluate how well one of the PCA’s leading missions agency, Mission to North America (hereafter MNA), has done according to those criteria. MNA should be grateful to the commissioners who amended the original purpose statement (as should MTW), for these statistics reveal that not only would MNA have failed to reach such standards as proposed initially, but further that numerical church growth in the PCA has not even matched the diminished predictions as amended from the floor. In fact, after 1989, the PCA may be in a non-growth modality for the first time in its young life. If so, it is hoped that the appropriate agencies will hasten to make methodological adjustments to remedy some strategy problems.
Most of the non-repeatable transfer growth from other denominations (chiefly the PCUS) has vanished, and the atypical absorption of the RPCES was history, having been completed in 1982. With no imminent scenario of absorbing the OPC, for the years 1985-1989, the growth of the PCA has been measurable in terms of constants, which before 1985 were in flux. In short, the last 5-6 years had provided the PCA with a typical pattern of growth or slow growth. At the earliest opportunity, key strategists would desire to look at this honestly to make recommendations wisely for the future.
With the unmistakable warning signal of slowing growth, a trend for five years or more would not be ignored, after having proven its trend line. Planners for the future of our denomination will want to give this phenomenon (which hopefully will be reversed) attention sooner rather than later. Stewardship requires that we consider the measurable statistics in the lean years as well as in the fat years. Such “stewardship” measurability factor was given as part of the original justification for the emphasis on measurability. This recent trend line should call the strategists attention.
This study is one such attempt to ask if it is empirically justified for leadership to advocate the imitation of the largest churches within the PCA, as is normally and routinely done. We now have a long enough period to put forth some reliable statistics to compare our measurable growth. Given the available data, one might begin with the most prominent churches and ask: “Have the largest churches in the PCA grown greater than, equal to, or less than the denomination-wide average for the five years 1985-1989 and 1989?
From a comparison of the changes in large and medium-sized churches for the five years, the net number of churches in the 300-900 membership range is mainly unchanged, as is the net number of churches with over 300 members in the whole denomination. The year 1989 and the five-year period (1985-1989) saw little change in the total number of churches in this bracket which could be studied. Thus, the PCA (neither in the one-year nor the five-year slice) is notadding a gross number of churches to the pool as targeted.
Yet the most startling statistic is that the growth rate of the PCA has steadily declined from 5.4% to 5.0% to 4.0% to 2.9%, and most recently to 1.2% in 1989. When asked about the reasons, no one seems prepared to offer the two most likely explanations for such a declining growth rate.
The two most obvious reasons are that (1) one-time bonuses, such as the J&R with the RPCES in 1982 and transfer growth from the PCUS, are non-repeatable, and (2) the top quartile of the membership, contained in these largest churches has performed more poorly than the rest of the church. Without this inhibitor of growth from the top 25%, growth would have otherwise continued in the 5% region. Whatever the other possible reasons, these statistics could either be ignored to our detriment or taken seriously and used as a stimulus for policy adjustments before it is too late.
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Written by Derek J. Brown |
Monday, January 15, 2024
The Galatians experienced the freedom and joy of the Holy Spirit, not by keeping commandments in order to gain salvation, but by hearing and believing a message—the gospel message. We are all in danger of drifting like these Galatians. After having received the Holy Spirit by faith, we attempt to perfect ourselves by the flesh and in our own strength, trying to earn some favor with God. This is why I believe Jerry Bridges is right when he reminds us to “Preach the gospel to ourselves every day.” The truth of the gospel—the benefits of Christ’s substitutionary life and death on our behalf are received by faith alone—regularly poured into our minds and hearts, will guard us from deadening legalism and subsequent spiritual dryness.

If you have been a Christian for any amount of time, you know that spiritual passion, sight, and affections ebb and flow. At times our sense of spiritual realities can be strong and vibrant. Other times our hearts feel like lead weights, and we find ourselves longing for God to visit us once again and bring refreshment (Ps. 85:4-7). These seasons are usually referred to as times of “spiritual drought” or “spiritual dryness” and find intimate expression in many of the Psalms.
David often cried out to God in times where his soul seemed like dust, and he yearned to be refreshed by the presence of the Lord (Ps. 13; Ps. 63). Other psalmists expressed their longing to have their parched souls be replenished by the Lord (Psalm 42). Those who have tasted of the goodness of Christ know what it means to be without that taste; it leaves us pleading, “light up my eyes, lest I sleep the sleep of death” (Ps. 13:3).
Spiritual drought, though a persistent and unwelcome visitor, is not something with which we must constantly live. There are Biblical means by which we can, by grace, put ourselves in the way of refreshment; we can be restored to once again feel the joy of our salvation. But this can only happen if we are able to discern why we might be experiencing spiritual dryness, so we can take the appropriate action. With this in mind, I would like to suggest a few reasons we may be experiencing a season of spiritual drought and provide the correlating remedies.
1. Unchecked Lust
Peter’s warning could not be more explicit: “Abstain from fleshly lusts which wage war against the soul” (I Pet. 2:11). Impure thoughts and freshly cultivated fantasies will only dull our sense of spiritual things; this is what Peter means when he tells us that lust “wages war against the soul.” Harboring lust defiles our conscience, feeds our sinful flesh, and withers our spiritual vitality.
If we are experiencing the ravages of spiritual drought, it may be because we are entertaining our minds with lust and feeding our sinful desires with suggestive movies, magazines, internet sites, or by simply visiting the local mall. The only remedy called for here is sincere confession and repentance (Prov. 28:13; I John 1:9). In order to find our souls once again enthralled with the joy of our salvation, we must confess these sins and turn from them (Ps. 51:1-12), resolving to no longer make any provision for the flesh (Rom. 13:14).
2. Pride
Jesus, in confronting the Pharisees’ desire for self-exaltation, provides a valuable insight as to how pride relates to faith. The Pharisees were unable to see the truth and beauty of Christ, because they were infatuated with their own glory and loved receiving praise from men. Jesus asks them, “‘How can you believe when you receive glory from one another and do not seek the glory that comes from the only God?’” (John 5:44). Saving faith was hindered by their pride.
And although this passage speaks specifically of pride obstructing saving faith, I think we can safely apply this principle to our lives as Christians: pride kills faith in Jesus. If we are nurturing self-love—seeking praise and appreciation from our friends, our congregation, our professors, our supervisor, or those who read our blogs—we will find out very quickly that “God opposes the proud” (James 4:6). Our souls will shrivel as we fill them with the glory that comes from man. On the other hand, turning from ourselves and our reputations to exalt Christ at all costs will bring about spiritual renewal since “[God] gives grace to the humble.”
3. Love of Money
There is also a direct correlation between our attachment to stuff and our ability to see the glory of God. Jesus connects our physical gaze with our spiritual sight in Matthew 6:19-23. Christ instructs us to store up lasting treasures in heaven rather than temporary riches here on earth. Whether we do this or not will have a significant impact on our affections, for “where [our] treasure is, there [our] heart will be also” (Matt. 6:19-21).
Jesus continues, “‘The eye is the lamp of the body. So if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness’” (Matt. 6:22-23). In other words, if we are fixed upon the glitter of earthly riches, the brightness of God’s glory cannot shine into our hearts, and we will only suffer spiritual thirst, not saturation. The solution here is to start taking our eyes off earthly riches. This is often helped through prayer and by regular and consistent giving to our churches, faithful gospel ministries, the poor, and to those in need. Isaiah 58:10-11 is encouraging in this regard,
If you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday. And the LORD will guide you continually and satisfy your desire in scorched places, and make your bones strong; and you shall be like a watered garden, like a spring of water whose waters do not fail.
4. Lack of Bible Reading, Meditation, and Prayer
When we neglect Bible reading, meditation, and prayer, we are cutting ourselves off from essential nourishment for our souls. It is impossible to thrive spiritually without feeding our minds and hearts with God’s Word. Psalm 1 reminds us of the benefits of meditation:
Blessed is the man who walks not in the counsel of the wicked, or stands in the way of sinners, nor sits in the sear of scoffers, but his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither, in all that he does, he prospers (Ps. 1:1-3)
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