“Forgiving myself” is common practice among Christians today, almost taken for granted as right, necessary, and biblical. The idea runs roughly like this: when I sin, I must confess my wrongdoing to God, accept his pardon, and then forgive myself. Poignantly reflecting the heavily psychologized world in which the Church walks, to witness how vigorously this historically-recent practice is advocated (and defended) bears testimony to just how much water the Old Ship of Zion is taking on. 

Christians confess the sufficiency of Scripture for doctrine and practice (2 Pet 1:3; 2 Tim 3:16-17) – that is, the Bible contains all that is necessary for me to know who God is, what he requires of me, and how to do it. But forgiving myself draws from culture, not Canon; since Scripture is silent about this construct, it “goes beyond what is written” (1 Cor 4:6). The Bible tells us “a broken heart and a contrite spirit he will not despise” (Ps 51:17). “Return to me and I will return to you” (Ps 34:8). “…the blood of Jesus his Son cleanses us from all sin…if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn 1:7,9). Scripture highlights the all-sufficiency of God’s pardon by Christ’s work, calling me to rest in it – and nowhere else. My sin and guilt must be laid at the foot of the Cross alone.

The danger is subtle, but strikingly real. Consider what I’m telling myself in practicing self-forgiveness: I softly say that God’s absolution in Christ is insufficient for peace with him, that having my heart sprinkled to cleanse a guilty conscience (Heb 10:22) isn’t enough. I confess in it that his poured-out wrath on his only Son might pass muster for heaven’s judgment, but not for mine. To “forgive myself” is fundamentally an argument that the suffering and death of Jesus served for “peace with God” (Rom 5:1) – just not for peace within me. Jesus said “it is finished,” yet since I must forgive myself, his grace truly isn’t sufficient for me (2 Cor 12:9). Instead, I supplement the grace of the Cross, completing his pardon by adding my work to it. 

Precisely here is the quiet shift from well-intentioned error to genuine heresy. To forgive myself is to substitute God’s standard with mine, to append my judgment and assessment of Christ’s work to Scripture’s, to exchange the Father’s mercy and approval for what I think is best. It’s a gentle replacement which “makes the Cross of none effect” (1 Cor 1:17; Mk 7:13), ultimately relying on “what is right in my own eyes” (Jdg 21:25), on my terms. It makes my sin out to be so great the Jesus couldn’t handle it, or so insignificant that Jesus couldn’t be bothered with it; but either way, I deify myself. In the name of faith in Christ, I put faith in me. At its core, forgiving myself is self-pardon, self-absolution, self-salvation. 

I must learn rather to “set my heart at rest in his presence” (1 Jn 3:19-24) when conscience condemns me, by full confession and repentance before the only One who can forgive sins (Mk 2:5-11). I must “still and quiet my soul” by the mercy and merits of Jesus alone (Ps 131:2), for he “is faithful and just to forgive.” By the Spirit’s gracious help, I must learn to look solely to Christ, stricken for sinners like me, to know peace with God (Isa 53:4-6).

Plans sputter, hopes crumble, relationships derail, or evil exposes itself. I know I did my part – but God didn’t come through. Because life is full of disappointments, modern pastors and writers inform me, it must also be full of forgiveness. Their sage advice? Loosely commandeering Psalm 142:2, they urge cultivating a lifestyle of forgiving others, forgiving myself, and forgiving God to move forward. After all, they assert, forgiveness is “for me.” Some go so far as to assert that forgiving God is required, arguing unforgiveness affects my faith, intimacy with God, and eternity.[1]

As with the error of forgiving myself,[2] this is an argument from silence – not from Scripture. Isaiah and Jeremiah faced unspeakable horrors under God’s providences toward Israel; Paul’s list of sufferings for Christ makes me wince every time I read it (2 Cor 11:16-33 and 12:5-10); but none of these men forgave God. Saint after saint in Scripture “endured as seeing him who was invisible” (Heb 11:27). There’s not a hint of charging God with wrongdoing.

But what goes unrecognized? Forgiving God is deeply theological in nature. It forges my working confession of faith: shaping my worship, framing my life, and demonstrating my operative approach to Scripture. Consider the articles implied in my “forgiveness.”

God failed; and fundamentally, he failed me. In my disappointment, I learn God made a mistake: this means he was wrong, he erred. This instance may have been something he couldn’t handle, foresee, or accomplish…turns out he’s mostly sovereign, though perhaps not meticulously so.

Therefore, God must be somewhat imperfect. Nobody is entirely perfect; limitations and flaws characterize all beings in a fallen world, which necessarily includes God. The Creator is more like his creatures than his word attests; even his wisdom and judgments stumble sometimes.

Hence, I must consider God insufficient. I may cast many of my cares upon him, perhaps even most of them; he cares for me, but can’t always do anything about it. I must face facts: sometimes God loses, evil wins, and hope is deferred, awaiting “next time.”

Because of this, God might not always be trusted. He means well in Scripture, though he can be a bit unreliable or unrealistic in what he says there. Like a kindly uncle who does his best, he’s usually good for what he promises.

Consequently, God isn’t entirely truthful in the Bible. He means most of what he says there, but everyone exaggerates periodically. Most of his ways are just; many of his paths are lovingkindness; and his mercies are over a majority of his works. In quite a few things, he works for my good; but “all” doesn’t always mean all in these verses.

My conclusion must be, God raised my hopes and handled my situation in a misleading way. He thus wronged me, which means he sinned – and he sinned against me. Since God is a sinner, I must forgive him. 

These unspoken assertions may be unconscious, unintended, and unconsidered, but they’re active. Advocates immediately distance themselves from such conclusions, but they ultimately can’t: against the plumbline of God’s word, “forgiving God” belies utter egocentricity. It smacks of self-realization, not Scripture, anchoring in theories of positive thinking and pop psychology. My final decision clarifies and codifies my operative theology, irrespective of any creedal orthodoxy I may recite on Sundays. It displays human wisdom at its finest, but not the wisdom of the Cross. 

And make no mistake here – to forgive God is to assert that he wronged me. Scripture is replete with its praises of God’s perfections, wisdom, and faithfulness: “all his ways are just” (Dt 32:4). “All the paths of the Lord are steadfast love and faithfulness” (Ps 25:10). His “goodness and mercy follow me all the days of my life” (Ps 23:6). If God deals wrongly with me, God has sinned, and he is no God at all – certainly not the perfect God Scripture describes.

God’s answer is to behold his character in his word. He is my Rock, strength, fortress, and deliverer (Ps 18:1-2). He alone is good (Mk 10:18). He has no shadow of turning due to change (Jas 1:17). His faithfulness surrounds him (Ps 89:8); righteousness and justice are the foundation of his throne, while steadfast love and faithfulness go before him (Ps 89:14). His wise purposes are infinitely higher than my puny pay grade merits clearance to understand (Isa 55:8). I must humble myself under his mighty hand (1 Pet 5:6), not think of myself more highly than I ought (Rom 12:3), submit myself to his faithful disposal of my life (Isa 64:8), and repent of such shameful pride as to think the thrice-holy Lord needs anything from me – much less my forgiveness.

Job charged God with wrongdoing and received three chapters of rebuke (Job 39-41): “where were you when I formed the earth by my wisdom?” I must learn the humility of a creature, that there are many – if not most or all – things beyond my grasp, and that God’s ways and wisdom are not my own. Scripture assures me this King is for me, not against me (Rom 8:31ff), calling me to entrust myself to him amidst the hardest providences. It is not my place to lash out in sinful anger against God (1 Pet 4:19), for “in him there is no sin” (1 Jn 3:5). He alone who is “holy, blameless, and undefiled” (Heb 7:26) is full of mercy to every sinner who will look to him – mercy and grace to help us in time of need (Heb 4:14-16). 

[1] For example, see R.T. Kendall’s Totally Forgiving God: Even When It Seems Like He Has Betrayed You (Charisma House, 2012).

[2] See the companion article “Forgiving Myself?” in this edition of The Founders Journal.

Jeff Johnson is the founding pastor of Grace Bible Church, the Owner/Operator of Free Grace Press and a graduate of Veritas Theological Seminary. He serves as the Director of Academics at Grace Bible Theological Seminary. Jeff is the author of several books including The Fatal Flaw of the Theology Behind Infant Baptism, Behind the Bible: Introduction to Textual Criticism, The Church: Why Bother?, The Kingdom of God, The Absurdity of Unbelief, The Pursuit of Glory, and He Died for Me.

Dr. Mark Coppenger, retired professor of philosophy at The Southern Baptist Theological Seminary and a former professor at Wheaton has given us an excellent study of how God’s lordship in creation lays the groundwork for aesthetics. Mark is an effective writer and author, an engaging teacher, has served in numerous positions of service among Southern Baptists at the national and state levels and also been pastor of churches. He is the author of a new book entitled If Christianity is So Good, Why are Christians so Bad? Also, he is an author/editor of a book highly pertinent to the topic of this Journal, Apologetical Aesthetics. Since the triune God is Creator and Sustainer and Owner of the earth, it is impossible that every aspect of it not reflect some element of his glory. The existence of everything is dependent on him and his power, intelligence, beauty, purpose, and glory. The study of aesthetics is the investigation of principles underlying our perception of beauty and awe. This could be applied to art, music, poetry, physics, chemistry, or the mere pleasure of standing in awe of natural things. Mark has given a narrative of how aesthetics has its foundation in the realty that “the earth is the Lord’s, and the fullness thereof.” He has shown the confluence of nature and art in how the beauty, symmetry, threatening danger, and power of the one inspires the other. His article itself is an engagement with aesthetics of language.

“… I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth” (1 Timothy 3:14–15).

I became a Christian in the spring of my senior year in high school. That fall I went away to college and worked part-time in an insurance office to pay for my college education. Though it was difficult to both work and take a full college load, I was nevertheless excited about my new life in Christ. I was going to church regularly, studying the Bible daily, reading good books, meeting new Christian friends, learning to pray and growing in Christ. Those were very joyful and exciting times.

Toward the end of my freshman year I realized I was going to need more money than the seventy-five cents per hour I was making on my job (that was in 1955). I heard of a job on a large company farm near Chicago where college boys could make good money. So I loaded my belongings in a small black trunk, boarded a train and headed to Mendota, Illinois, really not knowing for sure what I was getting into. Shortly after my arrival, the canning company, for which I worked, assigned me and several other young men from across the nation to a pea farm, where they housed us in some rather plain barracks, fed us three meals a day and worked us seven days a week, often as much as sixteen to twenty hours per day. It was hard, dirty, dangerous work, but where else in 1955 could a college student earn up to $200 per week, with no living expenses?

When we began that summer there were a few believers among the crew and we had some rich fellowship on that farm. But soon the hard work, long hours and homesickness began to take their toll. Serious attrition began. Within a few weeks I was the only college student left on that particular farm. In order to complete the crops that summer, the company began to pick up men off skid row in Chicago and bring them to live and work on the farm. The result was that I was the only Christian there, with no one else left to provide me with spiritual fellowship. Many of the men were alcoholics and were foul-mouthed derelicts. Thus began some very lonesome days. I was starving for spiritual conversation. Yet I needed the money if I hoped to return to college that fall.

Finally, late in the summer we received a Sunday off in order to rest. That morning I hitched a ride into town and made my way to a small, white frame building, which housed the local Baptist church. But much to my dismay a sign was stapled to the door, which read: “Closed for the summer.” 

The remainder of my time there that summer was spent with no Christian fellowship. My only spiritual stimulation was my Bible and the few Christian books I had with me.

I now believe that this episode in my life was used by God to show me the vital importance of the local church. All one has to do to recognize this is to be without one. I am glad the Lord taught me this lesson early in my Christian life. Several times later while on mission trips, the need of a local church was made much clearer to me. In some of those areas of the world, there have been many villages where there were no Christian churches whatsoever. My heart bled for those individual believers who were forced to live and grow spiritually all on their own.

In America, particularly in the southern Bible belt, we are very spoiled. Churches abound. In some of these areas churches are on almost every corner. This is not true in many parts of the globe. To be without a local family of God is to miss some of God’s richest blessings. Just how important is your church? Consider the following:

• It provides you with daily and weekly fellowship.

• It warns and encourages you.

• It helps hold you accountable.

• It provides communion for you.

• It challenges you to use your spiritual gifts.

• It provides a place for those gifts to be exercised.

• It helps protect you from heresy.

• It guides you to godly living.

• It spiritually ministers to your family.

• It collectively supports Christian causes and missions around the world.

• It often means the salvation of souls (perhaps even your own).

• It helps you when you are spiritually, emotionally, physically or financially in need.

• It is the pillar and ground of the truth in your area.

• It disciplines you when you develop a sinful lifestyle.

• It helps bring down racial barriers.

These are just a few of the benefits of belonging to a good local church. Try to imagine where else you could receive such benefits and direction. Indeed, our Lord manifested His wisdom when He established both the universal and the local bodies of Christ. And we are the primary beneficiaries. Today, thank God for the grace shown to you in placing you in a sound, local church body. If you are not in one, either find one to join, or help start an evangelical church in your area. It will be an important key to your spiritual growth and service.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for pre-order for $19.98 at press.founders.org

The Universal Church: “… and on this rock I will build my church” (Matthew 16:18); “… because I persecuted the church of God” (1 Corinthians 15:9); “… just as Christ loved the church… to present her to himself as a radiant church” (Ephesians 5:25–27); “… for the sake of his body, which is the church” (Colossians 1:24); “to the church of the firstborn, whose names are written in heaven” (Hebrews 12:23).

The Local Church: “If he refuses to listen to them, tell it to the church” (Matthew 18:17); “In the church at Antioch there were prophets and teachers” (Acts 13:1); “From Miletus, Paul sent to Ephesus for the elders of the church” (Acts 20:13); “I commend to you our sister, Phoebe, a servant of the church in Cenchreae” (Romans 16:1); “Greet also the church that meets at their house” (Romans 16:5); “To the angel of the church in Ephesus, write” (Revelation 2:1). 

It is clear from the Scripture references above that the New Testament speaks of both the church universal (which comprises all of the true believers throughout history, from every kindred, tribe and tongue) and also speaks of local churches (which consist of all of those separate bodies of Christ who meet together for worship, study, prayer and communion, in local congregations). 

The Universal Church has in it only true believers, ones who have been called by the Spirit to trust in the saving work of Christ, who are kept eternally by the love of God and who will be presented to Christ without spot or blemish.

Local Churches have in their membership people who are professing believers, some of whom are genuinely saved, while others are unsaved and are still lost in their sins. Sometimes it is impossible to clearly distinguish between the two, because often unbelieving members exhibit many of the outward characteristics of believers. But the Lord knows who are His.

By far most of the commands in the New Testament are given to believers in the context of local churches. Christians (and church leaders) are told:

• To guard the flock (Acts 20:28, 31)

• To use their spiritual gifts for each other (Romans 12:3–13; 1 Corinthians 12:1–30; Ephesians 4:7–16; 1 Peter 4:7–11)

• To rejoice with those who rejoice and to mourn with those who mourn (Romans 12:15)

• For the strong and the weak brothers to accept one another (Romans 14:1–15:13)

• Not to fellowship with a brother who is living in unrepentant sin (1 Corinthians 5:1–13)

• To make judgments regarding disputes (1 Corinthians 6:1–11)

• To support those who preach and teach (1 Corinthians 9:1–27)

• To take communion together in a worthy manner (1 Corinthians 11:17–34)

• To collect a relief offering on the first day of the week (1 Corinthians 16:1–4)

• To greet one another with a holy kiss (1 Corinthians 16:19; 2 Corinthians 13:12)

• To forgive a repentant sinner (2 Corinthians 2:5–11)

• To restore a brother (Galatians 6:1)

• To carry each others’ burdens (Galatians 6:2)

• To look after the interests of others (Philippians 2:4)

• To help solve member problems (Philippians 4:3)

• To keep away from those who are idle (2 Thessalonians 3:6–15)

• To choose qualified elders and deacons (1 Timothy 3:1–13; Titus 1:5-9)

• To honor spiritual leaders (1 Timothy 5:17–19)

• To warn those who are false teachers and those who are quarrelsome (2 Timothy 2:14–26)

• To teach one another (Titus 2:1–10)

• To remind the members to be obedient to authority (Titus 3:1–2)

• To warn a divisive person (Titus 3:9–11)

• To encourage one another daily (Hebrews 3:12–15)

• Not to forsake assembling themselves together in the local church (Hebrews 10:25)

• To look after orphans and widows (James 1:27)

• Not to show favoritism (James 2:1–4)

• To confess their sins to each other and to pray for each other (James 5:13–16)

• To serve as examples to the flock (1 Peter 5:1–4)

• To be submissive to elders (1 Peter 5:5)

• To repent (Revelation 2:1–3:22) 

This is not a complete list, but merely a sampling of the many commands given to and for the local churches in the New Testament—and to our churches today. 

There are many professing Christians who do not attend a local church, saying that they “can be a Christian without going to church.” However, it is clear from the many examples given above that such people cannot be obedient Christians, for these commands must be obeyed in the context of a local church. 

Trying to be a “lone ranger” Christian, outside of a church body, causes one to also miss the many joys one can have in the local church, such as fellowshipping with brothers and sisters of like mind, rejoicing with those who rejoice, jointly promoting the gospel, caring for each other spiritually, physically and financially, praying for each other, restoring one another, even weeping with those who weep. To cut ourselves off from these wonderful opportunities is to rob ourselves of many of the blessings Christ provided for us through the local church. It is also to disobey the Head of the church. Church involvement should be He–centered rather than me–centered.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for pre-order for $19.98 at press.founders.org

“Slaves, obey your masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all of your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:22–24).

Sometimes in their zeal to encourage spiritual vocations, pastors can unintentionally leave the impression among church members that unless one is in some form of full-time gospel work (such as a pastor, missionary or evangelist) that other forms of vocation are less spiritual, or of less importance to God. As a result many Christians do not seem to grasp how important it is for them to serve their employers with submission and excellence, as a way to bring glory to God. This misunderstanding is further highlighted by the use of the terms religious and secular vocations. The biblical position is that all work matters to God, whether one serves as a pastor, or sits at a computer eight hours per day, or engages as an evangelist, or works as a diesel mechanic.

In the passage above Paul reminded the slaves in Colossae that their service to God was bound up in the manner in which they served their earthly masters. They were to work hard, serving with all of their hearts, rendering excellent service because ultimately that was their way of being obedient to their heavenly Master. Peter, in his first letter (2:18–19), tells slaves that they are to be obedient to their earthly masters, even those who are “harsh” (lit., morally crooked, perverse). In our culture, the slaves are equivalent to employees, and the masters are the employers or bosses—so these biblical commands are totally relevant in our age.

Whether we work as a convenience store clerk, a supervisor of hundreds of employees, or repair flat tires as our vocation, our attitude and performance on our jobs are critical ways to serve the Lord and often determine how effective we are in our witness to the lost world around us. Realizing that all work is holy to God is a key ingredient in our being pleasing to the Lord. God is equally as concerned with our attitude and example whether we repair broken plumbing pipes, trade stock on a brokerage floor, lead a Bible class at church, or evangelize a native on some foreign mission field. All work is judged by God, and the manner and attitude with which we work can please or dishonor our Lord.

As we carry out our responsibilities on our jobs, here are some questions we would do well to ask ourselves:

• Do I regularly thank God for my job—whether it is as a president of a Fortune 500 company or as a garbage collector?

• Do I properly respect those at work in authority over me, even those whose religious, political or moral convictions are different from mine?

• Do I work heartily in whatever vocation I am placed—knowing that my service is to the Lord?

• Do I work hard even when the boss is not watching?

• Do I strive to have as good a reputation with my coworkers as I have with my fellow church members?

• Do I work as efficiently as possible so as to make my company profitable?

• Do I refrain from cutting any moral corners on the job?

• Do I make suggestions on how to improve job performance and morale?

• Do I refrain from conversations in which the boss or supervisor is criticized?

• Do I refrain from taking small items from my employee—paper clips, copy paper, pencils, etc.—even though “everyone else does it?”

• Do I make personal copies on the company copier?

• Do I use the company’s Internet connection for my personal use?

• Do I fudge on my expense account or time card?

• Am I the same person on the job as I am when away from the job?

• Do I encourage employer respect, rather than helping create employee dissatisfaction?

• Are my work habits sloppy, or do I attempt to always produce work of excellence?

• Am I on time, or am I often tardy at work?

• Do I misuse sick leave or personal leave days?

• Do I abuse workers’ compensation benefits?

• Do I use company time to witness to my lost co-workers, or do I wait until break time or lunch time?

• Do I remind myself regularly that my job performance and general attitude can bring either glory, or dishonor, to my Lord?

Our work does matter to God! Normally the majority of our waking hours are spent at our jobs. And how we conduct ourselves is vitally important to the cause of Christ, whether we serve as a seamstress in a factory, a politician, a preacher, a homemaker, an engineer a janitor or serve in any other area. All work should be viewed as a gift from God and as a venue of responsibility to Him. It pleases Him when we:

• Thank Him for the ability to work

• Work with all of our might

• Work as efficiently as possible

• Exhibit absolute honesty and reliability 

• Realize that we are witnessing by our attitude and job performance

• Honor our bosses

• Respect our co-workers

• Pray for those with whom we work

• Set the best example we can in all respects

• Seek legitimate times and ways that we can verbally witness to those with whom we work

• Trust God, even during those times when our jobs can put us in very difficult circumstances

If you have not been practicing those things listed above, it is not too late to begin now. God is a God of second, third and fourth chances with His children. Your attitude about your job can make a world of difference to you, your family, your co-workers, your boss and ultimately will affect your relationship with the Lord.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for pre-order for $19.98 at press.founders.org

The undeniable love of God for His people pours forth abundantly from the pages of Scripture. God really loves and cares for the good of the Church. One of the ways this shows itself is in His wise bestowment of godly pastors to His local churches (cf. Eph. 4:11). 

Every Christian needs a pastor! And since pastors/elders/overseers/bishops are Christians, this includes them too. Even pastors need pastors, since God displays His love for all of His people by giving them under-shepherds to care for their souls (cf. 1 Peter 5:1-4). 

Every Christian needs a pastor. This implies that professing Christians separated from the local church are at best in great danger, but there also exists a very great possibility that those separated from the church for a long time are not Christians at all. For if every Christian needs a pastor, how can one go through life apart from such a vital necessity? 

For those separating themselves from the local church, or failing to take seriously membership in the local church, here are some things you are missing out on when it comes to faithful shepherding: 

Protection

God loves His local churches enough to give them qualified men charged with “keeping watch over your souls” (Hebrews 13:17). What an amazing thing!

God has provided a means by which your soul can be guarded. This does not do away with personal responsibility, of course. It does, however, supply for us an added defense against the world, the flesh, and the devil because we have godly men involved in our lives who are appointed by God to help keep the sheep from destruction, whether inflicted by self or others. 

For officials in high positions, we provide bodyguards. These guards are entrusted with watching over the physical well-being of people, protecting them from sinister plots. 

How high a position must every Christian be in since God has provide them with soul-guards! Men entrusted with watching over the spiritual well-being of His people, protecting them from various dangers. 

Proclamation 

God gives His local churches men who are able to rightly divide the Word of truth and to proclaim that truth to them regularly in the public assembly, i.e. weekly worship (cf. 2 Tim. 2:15, 4:2). 

Some would object and say that in such a day of technology we can listen to godly men in a variety of ways via YouTube, Podcasts, Sermon Audio, etc. 

But I humbly submit to you that our sovereign God knows what He is doing in giving you godly men who are present with the sheep, and who are preaching the Word to the sheep in both the language and specific context they need to hear. We can be grateful for the wonderful ministries of men like Paul Washer, John MacArthur, Voddie Baucham, and Steve Lawson. These are men who should be listened to. However, these godly men simply are not able to feed you in the same way that your specific pastor is. 

Imagine that you have a history of serious physical ailments, and you want to listen to the podcast of the world’s leading physician. No doubt you will gain some valuable insight from his teaching. However, your specific primary care physician actually knows you. His knowledge of you and your condition means that he is going to be more helpful to you in the long run.

Faithful pastors proclaim the Word of God not merely in its historical and Christ-centered context, but also deliver it within their specific geographical and cultural context. Certain applications from any given text are going to be more suited toward one congregation than another based on the things you are dealing with. 

Thus, God loves His people enough to give them pastors who actually know them and their circumstances and can preach the Scriptures in such a way so as to bring the truth of God to bear very specifically and personally. 

Provision 

Not only do faithful pastors watch over the flock, and preach the Word of God to the flock, but they also provide for the people of God by discipling them, equipping them for ministry, and counseling them in real life decisions and situations.

What I mean here is not only do pastors preach week in and week out and seek to be a defender of your precious immortal soul, but they also positively labor among you in real life so as to help your walk with Christ. This provision is grounded in the plan of God to present all Christians “mature in Christ” (Col. 1:28).  

Godly pastors care for the flock in such a way as to have their conformity to the image of Christ as a priority. How you tell the difference between a faithful shepherd and a charlatan is the former seeks to feed the sheep while the other eats them. 

That is, charlatans see you as a means to their own end, while faithful pastors provide for you in such a way that brings glory to Christ who purchased you with His own blood (cf. Acts 20:28). They are ultimately after your holiness instead of their own or your temporal happiness.

Embracing God’s Gift

There is so much more we could discuss when it comes to pastors. Certainly, there are poor examples of pastors in the history of the church and present in churches today. This, however, does not take away from the fact, that Christians need pastors and that God loves His people enough to provide for them such godly men.

When we neglect this gift, we neglect pastoral oversight of our souls! As if we are strong enough to reject God’s plan for our soul’s protection and fend for ourselves. 

When we neglect this gift, we neglect personal application when it comes to the proclamation of God’s Word. As if we can survive only on Christian generalities and never need to embrace personal and tangible change. 

When we neglect this gift, we neglect godly provision. As if we are the wisest Christians who have ever lived and need know encouragement or counsel from those God has placed in our charge. 

Of course, there is also an application here for the necessity of a plurality of elders in a local church. Not only does this provide each elder with pastoral care, but it also helps the elders as a whole to be reminded of this great charge God has entrusted them with for His local churches. 

Isn’t God so good to us? Isn’t He so wise and loving to His people? Isn’t His Word sufficient for godliness in this present age? Why, then, would we not embrace this great gift God has given to His churches in those He has appointed to shepherd our souls? 

“About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them” (Acts 16:25).

It has been said that the way a person looks at a rose bush determines whether he is an optimist or a pessimist. A pessimist is sad that rose bushes have thorns. An optimist is delighted that thorn bushes have roses. Our attitudes, or perspectives, are extremely important and often will determine how effectively we can witness.

The context surrounding the verse quoted above from Acts 16 contains Paul’s and Silas’ witness in Philippi. After Paul and Silas had cast out an evil spirit from a slave girl, the owners of the girl dragged Paul and Silas before the authorities with trumped-up charges. The crowds joined in the attack against these two godly men, after which the authorities had them stripped, beaten and severely flogged. Then, without any medical attention to their severe wounds, and though they were Roman citizens, they were thrown into the jail where they were placed in the inner cell. Their feet were placed in the stocks—a device that caused severe pain.

Our attitudes, or perspectives, are extremely important and often will determine how effectively we can witness.

Even though they were publicly humiliated and were in intense pain, Paul and Silas were praying and singing hymns. The other prisoners were listening. No doubt they were wide-eyed as Paul and Silas, rather than complaining and threatening to retaliate against their accusers or the authorities, were praising God through their prayers and hymn-singing. Suddenly, God miraculously delivered them by an earthquake. In the process the jailer, his family and possibly even some of the fellow prisoners were saved through the gospel testimony of Paul and Silas. 

Paul’s and Silas’ attitudes (or perspectives) were an important ingredient in their testimony. Had they been grumbling, complaining, even cursing their situation, nobody would have listened to them. But instead, they were doing what Peter urged his readers to do when he wrote: “In this you greatly rejoice, though now for a little while you may have suffered grief in all kinds of trials” (1 Peter 1:6). Peter’s readers had been dispersed because of persecution and had lost all things—their homes, their jobs, their worldly possessions and, in many cases, their families. Like them, we are also called to rejoice even when we are suffering.

Our attitudes (or perspectives) are very important ingredients in our Christian walk. They not only affect our own outlook but also those of our families, our co-workers, our friends and neighbors, our fellow church members and the lost whom we hope to evangelize. If our outlook is pessimistic or dismal, people simply do not want to be around us, much less listen to us. If we exhibit a genuine optimism and a joyful spirit, people will be attracted to our testimony.

A number of years ago I learned a phrase from a young man who was an energetic witness of the gospel. When people nonchalantly asked him, “How are you?” he would always answer, “Much better than I deserve,” meaning that he was living joyfully under God’s grace. I now answer people who ask me that question the same way. It has led to a number of brief discussions about the Lord’s wonderful grace and mercy. When one answers that question with, “OK, considering the circumstances,” or “I could be better,” or “Alright, I guess,” an opportunity is missed. An answer with a genuine, Christ-honoring statement of some sort can generate both a rich testimony and a setting in which to discuss God’s wonderful gift of grace.

However, it is not just the response to a greeting with which we are concerned—it is our overall attitude. If we are truly children of God, we have so much about which to be thankful and to rejoice. Our sins have been eternally forgiven. Our home is heaven. Someday we will share God’s glory. Our trials and difficulties in this life will soon end. Sin will be totally eradicated when we get to heaven. God is our loving Father. His grace will sustain us. His arms of protection are surrounding us. He has given us loving brothers and sisters in the Lord. Even our sufferings are here to develop character and, subsequently, hope—and we know that in the end we will win with Christ.

If we are truly children of God, we have so much about which to be thankful and to rejoice.

There is no end to God’s graciousness toward us. How can we help but rejoice? Paul reminds us of this throughout the letter to the Philippians. He summarizes his thoughts by a command in chapter 4, verse 4, where he says, “Rejoice in the Lord always. I will say it again: Rejoice!”

How can we make this joy apparent in our lives and, especially, in our local church bodies? Here are some practical suggestions:

• Make a habit of verbally expressing your gratitude to the Lord for His choosing you to be one of His children.

• Express your optimism that God has all things in control and that He is working all things together for the spiritual good of His children.

• Be willing to optimistically accept your responsibilities in your local church. If you are needed on the construction crew, volunteer willingly. If you are needed on the clean-up crew, or needed in the nursery, or needed as a teacher, express your joy at being able to serve Christ in that way.

• If problems occur in your church body, rather than complaining, seek to help in a God-honoring way to bring about a solution or resolution.

• Never complain about others. Use your tongue to build up others, rather than tearing them down. 

• Pass along to others your gratitude and joy when good things are happening. Good attitudes are helped along by positive enthusiasm. (Remember that bad attitudes are also passed along to others.)

• Let people know that you are praying for them. The church staff especially needs this. Often they receive more criticism than verbal support. A word or note of positive encouragement can mean much to them.

• As you are around the lost, be especially mindful of the ways you express your attitudes. Many of them live in a dismal, dog-eat-dog world where there is little hope or joy. Brighten their days with a genuine, helpful, positive outlook. That may help attract them to your Lord. Paul instructs us to make the doctrines of our Lord attractive (Titus 2:10).

Our perspectives matter. In our church for many years we held an annual Christmas banquet during which we had a fun time, usually including some Christian entertainment. It was an occasion when the congregation expressed gratitude to the staff and a time of joyful fellowship. At one year’s banquet, a church member had invited a lost friend. After the banquet, that lost friend went back to his home where, unable to sleep, he pondered and mulled over what he had witnessed. Finally, at 2:00 AM, he awakened his Christian friend with a phone call, in which he said “I don’t know what you folks have, but whatever it is, I want it.” Our member explained to him that it came through a personal commitment and relationship with the Lord Jesus Christ. As the member witnessed to him, the Holy Spirit opened the man’s heart and he was gloriously saved. 

This wonderful story began with the members of our church collectively expressing joy as they fellowshipped together. This man knew that his life was empty and joyless and he finally saw something much better.

We, Christians, have the best of the best—the good news of a gospel that works! Let’s express it everywhere and always—by our words and by our perspectives.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for pre-order for $19.98 at press.founders.org

“Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.” (Ephesians 6:4).

Perhaps you have heard this statement: “The family that prays together, stays together.” There is a lot of truth in that statement. One could probably also add, “The family that worships together, stays together.” My experience bears out that those families who are regularly involved in a good church environment have a more solid foundation and support system than those who are without spiritual involvement. In many families, unfortunately, the church is basically the only source from which the family receives its spiritual nurture. 

However, the New Testament does not place the primary responsibility upon the church to provide family worship. That responsibility rests with the father. He is to be the spiritual leader in his home. He may choose to delegate some aspects of the family worship to his wife and to the church, but the ultimate responsibility rests with him. The command in Ephesians 6:4 is specifically addressed to the fathers, who are the God-ordained leaders of the home. 

Certainly part of his responsibility is to have his family actively participating in a good local church. This is one of the ways each family member can hear the gospel, grow spiritually and mature as a believer. But this spiritual nurturing must begin in the home.

Sadly, there are far too many spiritually passive fathers, who leave the responsibility of the spiritual upbringing of the children to the mothers. Often the mothers are the ones who pray with the children, discuss spiritual matters with them and see that the children are taken to church.

This is a sad state of affairs. Dad is charged to lead both his wife and children spiritually. He is to first lead by setting an example before his family by his walk before the Lord, by his prayers, by his Bible study and by his church involvement. Only as He is personally faithful to the Lord can he truly lead his family spiritually. 

Then he is to lead his family by verbally teaching them. The best way to lead his family verbally in spiritual worship is to talk to them in all the natural settings God gives to him. He can discuss God’s role in creation as he explores with them the natural world around them. As they learn of events in the world he can talk to them about how the Lord is not only the Creator but also the Sustainer and Controller of all events. When they see and experience the sinful world around them, he can talk to them about original sin and the effects of the fall of man. As they see hopelessness and despair among people, that can lead to discussions about how Christ came to redeem us from the curse and to bring about genuine hope. As they hear of people who have died, he can talk to them about the blessed hope of the resurrection. This type of spiritual instruction and leadership is an excellent means to reach the individual members of his family. 

But there is also another dynamic in which he can corporately train and instruct his family—by collective family worship. There are some specific ways in which he can incorporate family worship in his household. Though each family will be different and each one will have its own schedule of activities, here are some suggestions of what can be done and what to avoid:

• Eliminate some activities which take up too much of the family’s time and thus prevent family worship. There is nothing wrong with spending fun time with our families, but we do need to constantly examine our priorities to make sure that we are living in light of eternal realities. 

• Choose a proper schedule. It may be impractical to plan a family worship time every day of the week. If so, perhaps four, or five times a week would be a better possibility. You may find that the evenings are better times to get the family together. The mornings can be a bit hectic in getting everyone off to school or work.

• Vary the contents. The actual worship time probably is more effective if the activities are varied from day to day, or week by week.

• Make the event meaningful. Some components might be: individual prayers, Bible reading, explanation of the passage (along with specific application), praise time for the Lord’s goodness and for prayers answered, Bible memorization, biographical studies, missions concerns, Christian martyrs, discussing recent news events from a biblical perspective, even costumes or lessons with unusual visual aids, questions and comments, singing of familiar hymns or choruses and brief assignments to the family members for future worship times.

• If the children are small, some of the many good Bible storybooks could be read in which the interesting narratives of the Bible are covered. During those times the father could also provide additional details and interesting applications.

• Visual aids are very helpful and often will stimulate interest.

• Application of the truths covered should be brief, clear and on target.

• Involve each member. Encourage interesting and natural conversation back and forth among the family members during these times.

• In the Bible study portion, good interpretive and presentation skills must be followed. Passages should not be taken out of their context; otherwise the children will learn poor interpretive skills. 

• Use a faithful, clear modern translation which the children can easily follow.

Here are some things to avoid in your family worship:

• Do not begin a session until family squabbles have been properly settled. 

• The amount of time spent should be reasonable. Children will lose interest quickly and will begin to resent the entire session.

• Don’t use the session as an opportunity to correct the children.

• Do not allow members to complain about each other during these times.

• Keep your prayers brief. Remember that children’s attention spans are short.

• Do not embarrass family members. If you must deal with specific areas in their lives, do so individually and privately elsewhere.

Family worship can be wonderful experiences during which good, healthy spiritual relationships are built. Once you have started on such a program, stick to it. Vary the activities frequently and do not give up. Persevere in your plan, though you may not initially see positive results. Remember that you are embarking on a long-term goal. As a father, your responsibility as the spiritual leader of the family is to be faithful. The ultimate results are in the hands of Him who, alone, can bring about true spiritual change.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for pre-order for $19.98 at press.founders.org