The Aquila Report Archives - Page 14 of 942

Digital Discipleship for Your Children (5) Addiction to Distraction

By David de Bruyn — 4 months ago

True reality is not found in the mere visual. “For we walk by faith, not by sight”. Christian imagination enables us to experience hoped-for things as substantial, and things not seen as if they are evidentially present (Hebrews 11:1). Biblical imagination actually prioritises words over images. It focuses on the meaning of words, particularly God’s Words.

To prepare our children for a life that will likely involve vast amounts of time on the internet, we have to warn them about what is addictive and destructive. No one begins a practice and hopes to end up enslaved by it. The nature of addiction is a voluntary surrender to more and more mastery by a pleasure some habit. Therefore, we have to point out the danger before they walk into it.
On the internet, that addiction is the pleasure of novelty. The web offers a non-stop array of links to click, messages to check, apps to open, likes and comments to view. The architecture of the web is built upon our love of the new and the alluring. Films such as The Social Dilemma have well-documented how much of this was designed by those familiar with brain chemistry and psychology. The addiction to social media and to the web in general is no accident. It is a design feature that enriches some as it enslaves others.
In the meantime, not only does an addiction to continual checking of our phones or apps grow, but something is lost. That loss is the brain’s ability to focus without distraction. The habit of needing the dopamine hit for checking email or WhatsApp or some other notification literally trains our brains to want that “relief” after just minutes of concentration. We think we are just “multi-tasking”, but we are actually addicted to distraction.
Read More

.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{align-content:start;}:where(.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap) > .wp-block-kadence-column{justify-content:start;}.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{column-gap:var(–global-kb-gap-md, 2rem);row-gap:var(–global-kb-gap-md, 2rem);padding-top:var(–global-kb-spacing-sm, 1.5rem);padding-bottom:var(–global-kb-spacing-sm, 1.5rem);grid-template-columns:minmax(0, 1fr);}.kb-row-layout-id223392_4ab238-bd{background-color:#dddddd;}.kb-row-layout-id223392_4ab238-bd > .kt-row-layout-overlay{opacity:0.30;}@media all and (max-width: 1024px){.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}@media all and (max-width: 767px){.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}
.kadence-column223392_96a96c-18 > .kt-inside-inner-col,.kadence-column223392_96a96c-18 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column223392_96a96c-18 > .kt-inside-inner-col{column-gap:var(–global-kb-gap-sm, 1rem);}.kadence-column223392_96a96c-18 > .kt-inside-inner-col{flex-direction:column;}.kadence-column223392_96a96c-18 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column223392_96a96c-18 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column223392_96a96c-18{position:relative;}@media all and (max-width: 1024px){.kadence-column223392_96a96c-18 > .kt-inside-inner-col{flex-direction:column;}}@media all and (max-width: 767px){.kadence-column223392_96a96c-18 > .kt-inside-inner-col{flex-direction:column;}}

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 33

The Ordinary Means of Ordinary Outreach: Reaching Our World without Losing Our Way, Part 2: Sacrament

By Nick Robison — 4 months ago

Our secular world tells us to look inside ourselves so that we might find the good within, but at the Lord’s Table, we are asked to examine ourselves so that we might find our weakness and sin so that we might be taught to rely more and more upon Christ’s sacrifice, which becomes more endearing to us once we have determined through introspection that we are lost apart from his broken body and redeeming blood. As Gentiles were invited to humble themselves during the Day of Atonement, so we invite our guests to examine themselves and pray that they might find their need for Christ and become jealous for what we have found signed and sealed in those little tokens of Christ’s body and blood.

The mission and purpose of church outreach are best summarized by Christ in the commission that he gave his church: to go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to obey all of his commandments. These marching orders tell us that by reaching out to the world, we are to draw them into the covenant communion of the Church. Discipleship does not end at the water cooler at work or wherever the gospel is first believed. It follows the road that brings us into communion with the people of God.
Unfortunately, many churches and denominations have adopted a policy of outreach that involves conforming the church to the image of the world in some way, thus making the church more palatable. For instance, if the church is seeking to draw in more young people the worship becomes more youthful and energetic. On the other hand, if the church is targeting another niche group, such as “cowboys,” the service will take on a more western theme.
Now it might be good to offer a little conviction on this matter. This is something that churches can do without even realizing it. In 2016, I know of many members of Presbyterian churches who voted for Donald Trump that were made to feel as if they had done something immoral and hurtful by things said from the pulpit. I know of others whose experience was the reverse. They had not voted for President Trump and were anxious about what was to come from his presidency, only to find in their churches, rather than Christ centered worship that left political concerns in the parking lot, a political victory parade in the guise of Christian fellowship. We must ask the question and be serious in answering it, “Do our church services, how we decorate, or how we preach focus on attracting only certain kinds of people with specific political affiliations to our congregations?”
I bring this up to make a point. If our worship of Christ is made contemporary to our present time or culture, our worship becomes enslaved to current events and proclivities. By allowing the secular to invade the sacred, we have tragically, and perhaps inadvertently, made the sacred less appealing to those who have grown weary of the vanity of the secular. This is precisely what we see taking place in our world. More and more people are beginning to wake up to the fact that they have been sold a lie by those who seem influential in the world. Atheism has not offered them the hedonistic utopia that they were promised. Guilt and shame did not disappear with their belief in God, and now, rather than having a compassionate and merciful God to go to with their sin, they have nothing but a blind, pitiless, and indifferent universe of stuff. These people have judged the secular and have found it to be wanting.
How unfortunate it is that all some churches have to offer these people is more secular art, music, motivational speeches, and politics all rebranded with a Jesus FishTM slapped on it. We, as Presbyterians, must have something to offer the world that is not of this world. Something like the Kingdom of God! (John 18:36)
There is nothing more peculiar to the Church of Christ than the sacraments that He has given to us, through which he gives us the grace that sets us apart from the secular world. These sacraments of baptism and the Lord’s Supper are things that are not given to the world but only to those in the household of faith. Baptism is given to those who have believed in Christ and their children, whereas the Lord’s Supper is given to those who are able to feed upon Christ as he is offered in the elements of bread and wine by faith alone.
The exclusivity of the sacraments, however, does not make them unserviceable in our outreach to the world. Christianity is not a gnostic religion, whereby we hide secret knowledge from outsiders. There is no “inner sanctum” of knowledge or revelation that the church has been commanded to keep out of the sight of the unenlightened.
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 55

Holiness in an Age of Worldliness

By Kevin DeYoung — 4 months ago

The temptation to do whatever it takes to be prosperous is very strong. It is a kind of magic spell that beautiful Babylon puts over us. It’s like a potion that dulls our spiritual senses so we cannot fathom living any other way. Babylonian worldliness leads people to trust in their prosperity. It perpetuates the myth of security.

You would think that one thing every Christian would agree on is the need for personal and corporate holiness. After all, the Bible tells us repeatedly, “You shall be holy, for I the Lord your God am holy” (Leviticus 19:2; 20:7; 1 Peter 1:16). As God’s people, we must strive for that holiness without which no one will see the Lord (Hebrews 12:14).
And yet, many Christians seem scarcely interested in holiness and little concerned by Scripture’s warnings for those who do not pursue holiness. It is easy to get Christians passionate about family matters, or cultural issues, or political concerns. But some Christians have actually argued that part of “knowing what time it is” in our cultural moment is recognizing that virtues like obedience, truth-telling and purity of speech are unnecessary obstacles to defeating our political enemies. More commonly, churches or pastors that lean hard into the Bible’s exhortation to holiness are likely to be called pietistic, legalistic and unloving.
We should not be surprised at these protestations. The world, the flesh and the devil have always hated holiness. How could they not? God is holy, and the unholy trinity (the world, the flesh and the devil) hates God. To be holy is to be like God, which means that a necessary step toward God is to flee the world.
In Revelation 18:1-4, John hears a voice from Heaven calling Christians to come out of Babylon. Here, Babylon does not refer to one literal/historical kingdom. Babylon is a composite picture of many kingdoms—Rome, Tyre, Sodom, Nineveh and Jerusalem. Babylon is manifest today in the corruption, idolatry and immorality in America, in Canada, in the United Kingdom and in every other country.
Babylon is the anti-church. She is the opposite of Christ’s pure, spotless bride. Babylon is corrupt society, fallen culture, decadent civilization. In a word, Babylon is worldliness. Wherever sin looks attractive, impressive and pervasive—and it seems that you cannot live without it—there is Babylon.
So how do we flee Babylon? It doesn’t mean we must leave our urban centers. There is often “Babylon” in the country as much as there is in the city. We come out of Babylon by not taking part in her sins (verse 4). Revelation 17 and 18 are a warning against spiritual adultery and compromise.
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 44

A Different Kind Of Grief: The Story Of The Man Who Shaped Me

By Peter Rosenberger — 4 months ago

For many, grief brings despair, anger, or fear. Yet, my father’s passing hasn’t stirred those emotions in me. He lived his life with nothing left unsaid or undone. My four brothers, sister, and mother—his wife of 66 years—feel the same. We didn’t face his death with regret or unfinished business. We shared the rare gift of a complete relationship without the “what-ifs” or “if-onlys.”

After four decades as a caregiver, I thought I understood grief. I’ve watched my wife, Gracie, battle relentless pain and loss since her devastating car accident in 1983—a crash that led to more than 80 operations, multiple amputations, and a struggle with chronic pain that would crush most people. I’ve grieved alongside her in stages, mourning the parts of her health and life that slipped away over time. Some call it incremental and continual grief.
But standing beside my father’s casket, I encountered something new—a grief that cuts to the bone and leaves a void, like a door slammed shut. This wasn’t the slow, grinding sorrow of caregiving, where you brace yourself daily for another blow. And even though not unexpected, it was swift and final—a full-stop in the story of a man who shaped me.
My father and I shared a bond built on respect, love, and a mutual commitment to our Christian faith. His unwavering support and wise counsel were anchors in my life, especially during the most challenging caregiving moments. When I was lost in the wilderness of Gracie’s suffering, his words guided me back to solid ground.
For many, grief brings despair, anger, or fear. Yet, my father’s passing hasn’t stirred those emotions in me. He lived his life with nothing left unsaid or undone. My four brothers, sister, and mother—his wife of 66 years—feel the same. We didn’t face his death with regret or unfinished business. We shared the rare gift of a complete relationship without the “what-ifs” or “if-onlys.”
Caregivers know the unique pain of “anticipatory grief”—mourning the losses you see coming while still wrestling with the ones at hand. I’ve lived in that space for decades, grieving bit by bit as I watched Gracie’s body and spirit endure the unimaginable. That kind of grief is a slow bleed, exhausting even the strongest spirit. But this grief for my father is different—blunt, piercing, and conclusive. I am no longer waiting for the inevitable but living in its aftermath.
As I sit with these feelings, I’m struck by how my sorrow is softened by the lessons my father imparted throughout his life. One such lesson came unexpectedly when I was asked to speak at the Huntington’s Disease Society of America (HDSA) conference some years ago. Huntington’s is a devastating genetic disease that haunted my father’s family for generations. It was a heavy legacy, and knowing this weighed on me as I accepted the invitation.
I arrived the evening before and met many wonderful people at a meet-and-greet. I listened to their stories and felt the weight of their suffering. Even though I’m no stranger to harsh realities, the depth of their pain overwhelmed me. Later that night, as I sat in my hotel room, mentally rehearsing my keynote address, I called my father and confessed, “Dad, I don’t feel worthy to talk with these people.”
He didn’t hesitate. “You have been uniquely prepared and equipped by God to minister to these people and more—and there’s no one in line behind you to do it. Now get down there and do your job!” His voice, honed by decades as a pastor and Navy Chaplain, was steady and unyielding. My only response was, “Yes, Sir!”
The next day, I spoke with passion and conviction, knowing I was fulfilling my father’s commission. I’d seen him walk into the most horrific circumstances with the confidence of the Gospel and the authority of God’s Word. With his words echoing in my ears, I felt his hand on my shoulder as I stepped into that same role.
As I navigate this different kind of grief, I find solace in reflecting on the countless lessons my father imparted—in both word and deed. His life was a gift, not just to me but to so many others. My gratitude tempers the sting of loss. Though the tears come, they are mixed with joy for a life well lived and a race well run.
Many people experience grief tangled up with unresolved issues. My father had a difficult relationship with his own father, and his life was marked by sadness over “what could have been.” Yet, he allowed that sorrow to be transformed by God’s grace. He became a father to not only his six children but to our spouses, cousins, and a host of others who found refuge at our home.
As I wrestle with this different kind of grief, I am determined to let it be shaped by God’s provision, principles, and purpose. The loss of a father is a unique, incalculable pain. Sometimes, that loss comes from abandonment—but death comes for us all, even the most loving of fathers.
Since my father’s charge to take the stage at that conference, I’ve spoken to tens of thousands of fellow caregivers who struggle with the same kind of incremental grief and heartache I’ve carried. Now, while shouldering this different kind of grief, I find new resonance in the scriptures that describe Jesus as “…a man of sorrows, acquainted with grief” (Isaiah 53:3).
Reflecting on my father’s legacy of ministry to broken lives, I am reminded of his favorite hymn:
“There is a balm in Gilead, to make the wounded whole.There is a balm in Gilead, to heal the sin-sick soul.”
My grief—a different kind of grief—is real and will last a lifetime until I am reunited with my father in Heaven. But I know what he would want me to do now: allow God to turn this grief into a balm for others. So, when my head hangs in sorrow, I still hear his voice echoing in my heart:
“Get out there and do your job.”
Peter Rosenberger hosts the nationally syndicated radio program, Hope for the Caregiver. His newest book is A Minute for Caregivers—When Every Day Feels Like Monday. www.HopeforTheCaregiver.com

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 50

Distracted Worship

By Kendall Lankford — 4 months ago

It’s easy to think, “Well, I’ve never bowed before a golden calf. I’ve never kneeled before a shrine.” But idolatry isn’t just about tangible images; it’s about worshiping God in ways He hasn’t commanded. Every time we sit through a sermon and let our minds wander, playing with our phones during worship, or when we’re treating His holy Word as just another TED Talk. When we neglect the reading of Scripture, we are choosing our own version of Christianity. And in doing so, we’re crafting an idol—not with our hands, but with our hearts.

4 “You shall not make for yourself an idol or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. 5 “You shall not worship them or serve them; for I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, 6 but showing lovingkindness to thousands, to those who love Me and keep My commandments. – Exodus 20:4-6
When the Lord commands, “You shall not make for yourself a carved image,” He is not being unclear, vague, or slippery with His words (Exodus 20:4). There is no fine print. No hidden loophole. No invitation to play interpretive gymnastics. He speaks plainly and directly because He wants us to understand Him without confusion. When God says we are to make no image of Him—Father, Son, or Spirit—He means exactly what He says. It’s straightforward. No carved image. No painting. No representation.
And if that wasn’t clear enough, God Himself practices what He commands. Nowhere in the Bible do we find Him sanctioning or providing an image of the divine nature. No portraits of the Father. No etchings of the Spirit. Not even an artist’s sketch of the Son while He walked this earth. Think about that: the same God who crafted the universe, who filled the heavens with stars, who formed man out of dust, and who conquered death itself—if He wanted an image of Himself, He could have easily given us one. He could have had a perfect, holy rendering commissioned for every age and eye. And yet, He did not.
Even in the first century, when Jesus lived in a world full of portraits and sculptures made to honor emperors, philosophers, and generals, we have not a single depiction of Him from life. The God-man, the most important person in human history, chose to live without leaving us a visual representation. Why? Because God does not want us to worship Him according to what we think is best. He wants us to worship Him according to what He has commanded.
Jesus Himself made it clear: “Blessed are they who did not see, and yet believed” (John 20:29). He is the same God who withholds visual depictions so that we might learn to trust His Word alone. And yet, some of us might still think we can improve on God’s design.
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 48

My Story and the Book of Hosea: The Grace of Exposed Sin

By Harvest USA — 4 months ago

Like Adam and Eve in the garden, I found myself scrambling for the nearest fig leaves to cover my nakedness. But being in the hand of the Lord is the safest place. It is God’s disciplining grace that exposes our sinfulness so that we will be cleansed, purified, and conformed into the image of Christ. This is why Jesus died. On the cross, he exposed the world’s sin through what he suffered, and when he rose again, he showed what we all shall be like when he finally gathers us home at the resurrection.

This blog was written by a man who finished the group discipleship ministry at Harvest USA.
The first time I read the book of Hosea, I was struck by just how related my struggles with sexual sin were to eighth-century Israelite idolatry. In Hosea, the Lord takes his people to court for their disordered, idolatrous worship, which amounted to spiritual adultery. But in that process, they experience the grace of exposed sin.
Whether single, dating, or married, sexual sin is an outward manifestation of inward spiritual brokenness. Like Israel, when we bend the knee to sexual idolatry (pornography, fornication, homosexuality, adultery, and so on), we are saying that God himself is not worthy of our full devotion and worship. Our worship is disordered. But the message of Hosea is indeed one of hope for the weary sinner.
The Sinfulness of Sin
In Hosea’s day, idolatry was rampant in Israel. They had broken the first commandment: “You shall have no other gods before me” (Ex. 20:3). Thus, as a sign against his people and their adulterous worship, God commands Hosea to call his second child “No Mercy” and his third child “Not My People” (Hos. 1:6–9). This was a declaration that God’s presence had departed from his people and judgment was imminent.
This is the state you and I were born into. We were born in sin, separated from God, without mercy, and a people not his own. Our disordered desire for sexual sin, expressed in its various forms, is an outward expression of an inward idolatry of the heart. We are actively choosing that which is not God himself. We were born worshiping the creature rather than the Creator.
But for those who have a relationship with Christ, consider Paul’s words, “Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute?” (I Cor. 6:15). Paul is saying that we are so united to Jesus by faith that when we give ourselves over to sexual sin, it’s as if we are implicating Jesus in the very same sin. This is why a wife whose husband has cheated on her is so grievously harmed. Her husband, who belonged to her in their one flesh union, has shared that union with another. It’s the same when we as Christians sin against our Lord Jesus. In fact, it is worse.
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 46

“Who Shall Keep the Keepers?”: Churches and Pastoral Accountability

By Geoff Chang — 4 months ago

Those who lament the declension of many among the present professed ministry should cry day and night unto the Lord to bless his people with pastors after his own heart. Let them also see to it that they walk wisely towards those they have. It behoves established believers to bear their testimony faithfully, but kindly, to young divines who are beginning to step aside; for it may be that a gentle word may save them. In grosser cases, firmness may be needful as to the matter of quitting an unfaithful, Christless ministry; or as to the removal of the false teacher.

Writing in 1889, after the Downgrade Controversy, Spurgeon wrestled with the question of unfaithful ministers and congregational accountability. Under the new modern theology, these ministers were using the language of historic Christianity, but redefining that language in rationalist and anti-supernatural ways. But how are churches to hold them accountable? As a congregationalist, Spurgeon believed that the congregation was the final authority in its discipline and doctrine. But again and again, Spurgeon watched unsuspecting congregations call modernist ministers, believing them to be orthodox, only to be corrupted by their teaching over time. So as important as congregational authority was, Spurgeon also understood that pastors play a crucial role in shaping the theology of a church through their preaching. All this created a dilemma:
QUIS custodiet ipsos custodes? So say the Latins. Shepherds may keep the sheep; but who shall pastorize the shepherds? A question of the weightiest import, both for the flocks and the pastors.
What is to become of anybody of Christians whose ministers are not loyal to their Lord and to his gospel? When a church has over it a man of whom it can be justly said that he shows no sign of ever having been converted, what spirituality can be expected to survive? When another preacher has one creed for the pulpit, and another for the private fraternal meeting, how can truth and honesty flourish in the community? When a third changes with the moon, and is not quite sure of anything, how can his hearers be established in the faith? We are not imagining cases; there are too many who answer the description. Evil in the pulpit is poison in the fountain. In this case we find death in the great pot out of which all the guests are to be fed.
What is to be done? Spurgeon offered three reflections:
We must look to the Great Shepherd
But who shall keep the keepers? There is the great difficulty. This is a task beyond the power of the church and its most valiant champions. We might do well to watch the schools of the prophets, that more of deep devotion and fervent piety should be nurtured there. We might do no more than our duty if we were more jealously watchful over every election of ministers in which we take part, so that none were ordained but those sound in the faith, and filled with the Spirit. Even for these things, who is sufficient? But if these were done to perfection, the plague might still break out among the teachers: their heads might be dazed with error, or their hearts grow chill with worldliness. We are thrown back upon him that keepeth Israel. It is well that it should be so. That which develops dependence upon God works for good.
All plans, however wise in themselves, and however effective they would be if we had to deal with honesty and truth, are baffled by the moral obliquity which is part of the evil. The men are not to be bound by creeds: they confess that such things are useless to them. Their moral sense is deadened by the error they have imbibed. They have become shepherds that they might poison the flock, and keepers of the vineyard that they might spoil the vines: if this was not their first motive, their course of action distinctly suggests it. There is no reaching them: they are bewitched and benumbed. Neither from within nor from without are healthy influences likely to operate upon them; we must carry the case to the great Head of the church, and leave it in his hands.
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 40

Watch Out for Weeds

By Simon van Bruchem — 4 months ago

Life gets in the way. Good intentions don’t always lead to good, godly practices. The things we ideally should be doing don’t get done and we cultivate weeds and not valuable plants. Busyness is not a mark of importance.

Weeds have been dominating my garden lately. I have all kinds of beautiful plants I would like to see flourish, yet the things that are most successful are the weeds. You don’t need to put in any effort for weeds to grow. They just happen. And if you don’t do anything about them, the garden will become dominated by weeds. It takes significant effort to pull weeds out, to spray them, or to mulch to try to slow them down.
This has made me think about the realities of the Christian life. Living a life that trusts Jesus and honours Him requires effort. Yes, the Spirit motivates us and points us to a life of holiness, that is true. But we need to plan and to do things. It is far easier to drift through life like so many do and not think about what we are doing.
Jesus spoke about the wide and narrow paths. Going down the wide path was both easy and popular, but it ended in destruction. While going down the narrow path was complicated and required effort, but it ended in life. Living in the kingdom of God requires effort and cost from us.
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 35

Why Is Baptism a Means of Grace?

By Nick Batzig — 4 months ago

Many refer to baptism as “an outward sign of an inward profession of faith.” While professing believers and their children certainly receive baptism as a mark of discipleship (Matt. 28:18–20; 1 Cor. 7:14) in obedience to Jesus, the covenant sign is not first and foremost pointing to something we have done. Rather, it is the sign that points to what God has promised to do in Christ by the Spirit. Coming to a settled understanding of this is vital if we are to understand how baptism functions as a means of grace.

A Christian family once approached the late Dr. John Gerstner and asked him to baptize their newborn child. As the time approached for the ceremony, the mother of the child asked if they could hold off until she could get the baby a white gown for the service. Gerstner asked the mother what the significance of the white gown was. The mother replied, “To symbolize the baby’s innocence.” Gerstner replied, “If the baby is innocent, then why are we baptizing him?” This anecdote captures something of the widespread confusion about the nature of baptism.
Many view baptism as a mere religious and ceremonial formality. Others invest far too much efficacy to the outward act of baptism, suggesting that it imparts saving grace to every recipient. The truth is that baptism is both a simple act and a complex act. It is simple in that it is a ceremonial washing in the name of the triune God, instituted by the Lord Jesus to be a mark of discipleship. It is complex regarding the precise meaning of its nature, its subjects, and its efficacy. To come to a right understanding of how baptism works in the lives of God’s people, we first need to consider the nature of the act of baptism.
Baptism, like its old covenant counterpart, circumcision, is a sign and seal of the covenant of grace (Rom. 4:11), pointing to the promise of the credited righteousness of God by faith in Christ. It is a sign insomuch as it points beyond itself to the promised regeneration of the Holy Spirit and cleansing by the blood of Christ. It is a seal by which God affirms the truth of this promise to professing believers and their children. Christian baptism is a divinely appointed sign and seal of God’s covenant promises. This, in turn, makes baptism a means of grace.
When considering baptism as a means of grace, we must first recognize it to be a divine act. The triune God applies this sign and seal to His people in the new covenant. Many erroneously view baptism, first and foremost, as a sign of something they have done (i.e., a sign of the act of their own profession of personal faith in Christ).
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Post Views: 44

The Greatest Gift My Father Gave Me

By Kyle Grant — 4 months ago

To be a parent is to be a teacher. Have times of both organized and organic Biblical learning in your home. This isn’t novel stuff, but simple steps in accomplishing a miraculous source in the life of our children, cultivating the Word of God to keep them walking in the wisdom of God.

One of the greatest gifts my father ever gave me was the treasure of Proverbs. He challenged my older brother and I to read the book ten times over the summer and be ready to discuss it when school started up again, which would’ve been my brother’s junior and my sophomore year of high school. The words of wisdom and warnings of folly regularly ring in my heart because of my father’s intentional wisdom to immerse us in the book.
Proverbs helpfully addresses significant specific topics, true friendship, hard work, the pursuit of a spouse, wise speech, foolish sexuality, and beyond. It’s immensely practical and life-giving but foreboding and enigmatic. Yet in its most basic form, it’s a parenting book, and even more specifically, it’s a book on fatherhood. It is powerful paternal poetry.
The phrase “my son” or a similar phrase appears approximately 25 times in the book. The paternal instruction is primarily given by Solomon, but not exclusively. The book aims to make little children into wise adults. We should live in this book, for by it, our children may live.
Important Clarification
Bear in mind this is wisdom literature not didactic doctrine. Therefore, we should read Proverbs as probabilities not promises. This doesn’t mean Proverbs is a lesser tier of Scripture, merely different in genre and intent.
I have been asked, usually related to the discipline passages (Prov. 13:24; 22:15; 29:15 eg.), if this doesn’t guarantee success, is applying Proverbs necessary or even relevant? Counter question, if this is God’s wisdom to you, why would you want to do it any other way? If this is God’s wisdom to us it is our folly to reject it.
Instructional Parents
Hear, my son, your father’s instruction, and forsake not your mother’s teaching, (Proverbs 1:8)
Note the roles in the verse. The son is the listener and mom and dad are apparently giving instruction worthy of attention. This means fundamentally that a wise home is characterized by teachable children and teaching parents.
Let’s talk teaching. Are you teaching your little ones, or merely telling? Teaching here involves the why and basis for the wisdom (note the preceding verses 1-7). Telling is concerned with the command and result, but teaching is concerned with the command and motivation. Wise parents are teaching parents.
How then do we teach this wisdom? To teach the wisdom of God we must teach them the Word of God.
Can I give you two categories for teaching the Word in your home?
Read More

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.