What do People Hear When You Say that the Gospel is a “Free Gift”?
The free offer of the gospel is critical to our faith. We must understand that we are saved through what has been done for us by Jesus and his work and not by our work. But as we try to communicate that with others, we must consider how our message is heard. What we think we are communicating might not be what is being received.
It is very common to describe the gospel as being a free gift. Salvation is something that is done for us rather than what we do. It is a component in my favourite gospel presentations because it resonates with me. The idea of getting a gift I don’t deserve makes sense and helps me understand grace.
Of course, this is not only a modern way of explaining the gospel; the language of receiving a gift from God is all through the Bible. Jesus uses this language when speaking to the Samaritan woman in John 4:10. Peter and John rebuke Simon the sorcerer when he tries to purchase the gift of God with money in Acts 8:20. And, famously, Paul describes justification as a gift in that incredible passage in Romans 3:24.
Yet it has occurred to me lately that when we describe the gospel like this to people, it is possible that they are not understanding it in the way we might intend it. I minister to many people who have grown up in Asian cultures. Gifts are common in these cultures but there are also obligations attached to many of them. You must give a gift to certain relatives on Chinese New Year.
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God is Sovereign Even Over Chaos, Danger and Wildness (Job pt 10)
God allows a wildness in his creation. He doesn’t deny it exists, he doesn’t look at creation through rose tinted glasses. But God doesn’t immediately stop every threat, every danger, God allows pockets of chaos within his created order. The presence of pain and chaos in the world God has made doesn’t declare God’s absence or call into question his sovereignty or his goodness. But God cares in the chaos, he rules over it, we can trust in his goodness in it.
From 38v39 throughout chapter 39 God focuses Job’s attention on a wide array of animals. Asking the same questions to draw Job into seeing God’s care, attention to detail and goodness. From the lions who God satisfies, and the mountains goats who God sees. The wild donkey who God gave freedom to and provides for. The wild Ox, the weird and wonderful ostrich, the warhorse with its might and power, to the hawk and eagle who fly because of God’s wisdom.
God created each of these animals, he cares for them, provides for them, watches over them. Whether they are clean or unclean animals, God delights in them. There’s a sense of divine wonder in what he’s made in God’s description of all these animals. God is pleased with what he’s made even post fall. But notice the focus in the animals God chooses to direct Job’s attention to. It’s not the funny loving puppy, the tame pony, or the loveable hamster. These animals are wild and powerful, untameable and dangerous. This is nature red in tooth and claw. God is showing Job that in his good world that he’s made there is death and danger. There is chaos in creation but not out of his control or without purpose or design.
And God is good; providing for and caring for even those creatures than would make Job fearful. Do you see the implication if God cares even for these things how much more for you, Job?
God allows a wildness in his creation. He doesn’t deny it exists, he doesn’t look at creation through rose tinted glasses.
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Does the Bible Trump the BCO?
In the PCA, our standards and our vows are clear. We must abide by the Book of Church Order; we have sworn oaths together saying we believe it conforms to Biblical polity, so let us live together practicing what we have pledged and hold one another accountable for the honor of Christ, the purity of His bride, and the peace of His body.
I have heard it multiple times:
We follow the BCO except where it disagrees with the Bible…
or
But the Bible overrides the BCO.
Is it possible a denomination claiming to be Reformed would have a governing document that fails to submit to the Scripture? Is it conceivable the PCA, which historically confesses divine right church government (Jure Divino Presbyterianism) would adopt a subordinate standard at odds with the plain teaching of the Bible? Some seem to assume so.
I. What is the Book of Church Order (BCO)?
Many members of the PCA are likely unaware of what the BCO is. The BCO is part of the Constitution of the Presbyterian Church in America, which means it is subordinate to the Scriptures. The BCO functions not as a summary of our doctrinal beliefs, but instead more like a practical manual for operations and procedures within the denomination.
We joyfully give thanks that God’s word has made clear “all things necessary for His own glory, man’s salvation, faith, and life.” But the Bible does not give us a blueprint or manual for how to do every single thing in the Church:
…there are some circumstances concerning the worship of God, and the government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed (WCF 1:6).
The BCO is drawn from the words and principles of the Scripture and applies them to the official functions in the life of the PCA.
For example, the Bible tells us congregations are served by elders and deacons and the Scripture gives us the qualifications of those offices. The Bible does not, however, go into great detail as to how we select men for those offices. What the BCO does is take the truth of Scripture on that matter and present it in a summarized and explicated manner that can be clearly and concisely applied in every congregation (e.g. BCO Chapters 7-9, 24).
This accomplishes at least two things:It saves every Session from having to “re-invent the wheel” when electing church officers. The BCO provides a basic framework describing the qualifications and duties of the officers as well as the procedures for training, nominating, electing, and ordaining/installing officers. Anyone who has ever served on any board knows how helpful it is to have a starting point and a framework for any project.
It provides unity of practice and understanding across the denomination. This enables the thousands of churches in the PCA to hold one another accountable, because we have all agreed to follow the same rules and abide by the same standards. Where a church has deviated from the BCO, the other churches in her presbytery can call her back to faithfulness and integrity.II. How does the Bible relate to the BCO?
The 66 books that make up the Bible comprise various types of literature (e.g. historical narrative, poetry, prophecy, “Gospel,” epistles, etc.), and the authors make use of various literary devices (e.g. metaphor, allegory, sarcasm, etc.) and sometimes no literary device at all, but are intended to be understood in a strictly literal sense. Moreover, sometimes the narrative is prescriptive and sometimes it is simply descriptive. All of this can make biblical interpretation challenging.
Since there is one Divine Author of the Scripture, it never truly contradicts itself, although some portions of the Scripture are more easily understood than others (cf. 2 Peter 3:15ff). Our Confession of Faith tells us how we can make sense of the difficult parts of the Scripture:
The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it may be searched and known by other places that speak more clearly (WCF 1:9).
We acknowledge there are difficult parts of the Scripture, but we also confess the difficult parts of the Scripture are understood by the more clear portions of the Scripture either explaining them or helping us to see what those difficult portions both can and cannot mean.
But even then, there may be disagreement over the precise meaning and application of that portion of the Scripture. This is the case even with church polity.
For instance, there are numerous areas in which faithful Christians disagree on church government. For example, our Anglican neighbors believe the word presbyter and episkopos refer to two different types of church officials: the former a priest and the latter a bishop. Presbyterians, by contrast, believe the Scripture uses those two words interchangeably to refer to the one office of elder and his function as an overseer.
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Being Ready for Jesus’ Return Anytime
Getting ready for Jesus’ return is not a matter of working out the exact date; Jesus told us that was impossible. It is about just getting on with the job God has called us to do. Just ask yourself again each day: how I can live for my Lord today? How can I love God and his people well with the opportunities I have been given?
If you want to get fitter and stronger, it takes time. Going to the gym once for three hours won’t do it. Neither will going for a 5km run and then never running ever again. The key is to do with regularity. Even small amount of exercise, done regularly and often, will lead to you getting fitter and stronger. It is a process, something that you need to have as part of your everyday life.
When you have been working on your fitness and strength for some time, you are ready for all kinds of things. If a friend asks you to help them move house, you can physically do it. If you need to go for a hike, you will be capable of doing it. The regular work has meant you are always ready for physical tasks.
Why are we thinking about exercise? After all, this is not one of those fitness blogs! I think the process of working on our physical fitness has some useful connections to working on our spiritual health.
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