The Vision (12/30/10): Not Saved!

Note: Who believes that this is the 52nd issue of the first volume of The Vision? How quickly has the year passed! A friend (Brian Overstreet) suggested that the evening devotion for December 31 from Charles Spurgeon’s classic “Morning and Evening” devotional (accessible online at http://www.morningevening.com/) would be a fitting gospel challenge to end the year.

"The harvest is past, the summer is ended, and we are not saved” (Jeremiah 8:20)

Not saved! Dear reader, is this your mournful plight? Warned of the judgment to come, bidden to escape for your life, and yet at this moment not saved! You know the way of salvation, you read it in the Bible, you hear it from the pulpit, it is explained to you by friends, and yet you neglect it, and therefore you are not saved. You will be without excuse when the Lord shall judge the quick and dead. The Holy Spirit has given more or less of blessing upon the word which has been preached in your hearing, and times of refreshing have come from the divine presence, and yet you are without Christ. All these hopeful seasons have come and gone--your summer and your harvest have past--and yet you are not saved. Years have followed one another into eternity, and your last year will soon be here: youth has gone, manhood is going, and yet you are not saved. Let me ask you--will you ever be saved? Is there any likelihood of it? Already the most propitious seasons have left you unsaved; will other occasions alter your condition? Means have failed with you--the best of means, used perseveringly and with the utmost affection--what more can be done for you? Affliction and prosperity have alike failed to impress you; tears and prayers and sermons have been wasted on your barren heart. Are not the probabilities dead against your ever being saved? Is it not more than likely that you will abide as you are till death for ever bars the door of hope? Do you recoil from the supposition? Yet it is a most reasonable one: he who is not washed in so many waters will in all probability go filthy to his end. The convenient time never has come, why should it ever come? It is logical to fear that it never will arrive, and that Felix like, you will find no convenient season till you are in hell. O bethink you of what that hell is,and of the dread probability that you will soon be cast into it!

Reader, suppose you should die unsaved, your doom no words can picture. Write out your dread estate in tears and blood, talk of it with groans and gnashing of teeth: you will be punished with everlasting destruction from the glory of the Lord, and from the glory of His power. A brother's voice would fain startle you into earnestness. O be wise, be wise in time, and ere another year begins, believe in Jesus, who is able to save to the uttermost. Consecrate these last hours to lonely thought, and if deep repentance be bred in you, it will be well; and if it lead to a humble faith in Jesus, it will be best of all. O see to it that this year pass not away, and you an unforgiven spirit. Let not the new year's midnight peals sound upon a joyless spirit! Now, NOW, NOW believe, and live.

"ESCAPE FOR THY LIFE;

LOOK NOT BEHIND THEE,

NEITHER STAY THOU

IN ALL THE PLAIN;

ESCAPE TO THE MOUNTAIN,

LEST THOU BE CONSUMED."

Blessings in the New Year, Pastor Jeff

The Vision (12/23/10): Glory to God in the highest!

Below is an excerpt from a sermon preached by John Calvin in 1562 in which he meditates on the song of the heavenly host to the shepherds: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14):

There are two things to be grasped here. The first is that we must attribute our salvation to God’s sheer goodness. If there was something we could contribute, or if mortal men could help, part of the glory would be ours or theirs. But since the angels say, ‘Glory to God in the highest’, all else must be laid low, and God acknowledged as the sole author of every blessing. God’s glory puts the haughtiness of all men to flight: there is nothing of our own we can add. Jesus Christ has been given to us for one reason only, namely that God so loved the world that he did not spare his only Son, but delivered him up to death for us. Why tie ourselves in knots trying to understand why Christ was given? It was all because of God’s love, all because of his free grace. The glory, then, is his. We must not try to steal it from him and give a bit of the spoils to one and a bit to another, an abomination practiced by the papists both now and in the past.

The second thing to understand is the need for thankfulness. When God makes us glad and shows us his favor, we cannot remain passive. Joy should move and provoke us to give him glory, for he has drawn us out of the pit of death and has brought us to the kingdom of life, in order that, as Peter says, we should praise him forever. The prophet Isaiah, in his preaching, declares that God has taken to himself a people who will glorify him. We, then, are like plants and fruits of the heritage which he has the right to demand, as when someone plants vines or ploughs fields and receives the harvest. Now we know that, strictly speaking, God can receive nothing from us; nevertheless he wants us to glorify him, unable though we are to bring him any gift. The gospel bears fruit every time we are moved by zeal to offer God the sacrifice of praise. He deserves no less, since in his infinite mercy he has rescued us from the darkness of death.

From John Calvin, Songs of the Nativity: Selected Sermons on Luke 1 & 2 (Banner of Truth, 2008): pp. 149-150.

May the Lord bless you and your family during this festive season!

Grace and peace, Pastor Jeff Riddle

The Vision (12/16/10): Live as Kings!

Note: We are continuing our sermon series in Lord’s Day afternoon worship through the Beatitudes (Matthew 5:1-12). I have been helped by reading through Thomas Watson’s book The Beatitudes (1660; Banner ed. 1971). Below are some notes from the conclusion of last Sunday’s message on “Blessed are the poor in spirit: for theirs is the kingdom of heaven.”

In his reflections on the promise “for theirs is the kingdom of heaven,” Watson offers exhortations both to the wicked and to Christians.

First, he urges the wicked to take this promise as a warning. At the last day, the devil will reproach and laugh at those men who traded the pleasure of this life for the crown of the kingdom. The wicked will be like the Indians who traded gold and land to the first European settlers for pictures and glass beads! The valuable will have been forfeited for the worthless!

Second, Watson urges Christians to see the coming kingdom as a motivation to duty. He says, “Methinks we should sometimes go aside into our closets and weep to consider how little work we have done for God. What a vast disproportion is there between our service and our reward! What is all our weeping and fasting compared to a kingdom! Oh improve all your interest for God. Make seasons of grace opportunities for service.”

He then urges believers to walk worthy of this kingdom: “Live as kings. Let the majesty of holiness appear in your faces.”

He concludes:

A child of God is often so low in the world that he has not a foot of land to inherit. He is poor in purse as well as in spirit. But here is a fountain of consolation opened. The poorest saint who has lost all his golden fleece is heir to a kingdom, a kingdom which excels all the kingdoms and principalities of the world, more than pearl or diamond excels brass. It is peerless and endless. The hope of a kingdom, says Basil, should carry a Christian with courage and cheerfulness through all his afflictions. And it is a saying of Luther, 'The sea of God's mercy, overflowing in spiritual blessings, should drown all the sufferings of this life.’ What though you go now in rags? You shall have your white robes. What though you are fed as Daniel with pulse and have coarser fare? You shall feast when you come into the kingdom. Here you drink the water of tears, but shortly you shall drink the wine of paradise. Be comforted with the thoughts of a kingdom.

Grace and peace, Pastor Jeff Riddle

The Vision (12/9/10): Celebrating the 400th Anniversary of the King James Version (1611-2011)

I read an online article a couple of weeks ago reporting on a recent poll in the United Kingdom revealing that 51% of those under age 35 had never heard of the King James Bible, compared to only 28% of those over age 55. One wonders what the results of such a poll would be if taken in the United States. As the 400th anniversary of the King James Version draws closer (1611-2011), it is clear that modern critical efforts to overthrow the majestic KJV are fast becoming a nearly accomplished fact.

Even if taken from a wholly secular perspective, cultural amnesia with regard to the KJV is striking. How would we feel if such a poll revealed that the population was losing touch with the writings of Shakespeare? One wonders what this will mean for the standards and cadences of contemporary English language, a fact even some secular literary critics are also beginning to lament.

I remember a conversation I had with one of my English professors in college years ago. He was an agnostic but knew that I was an evangelical Christian. One day he happened to see me reading one of the modern versions of the Bible and said, “Jeff, I’ll never understand why you Christians have been so eager to abandon the old King James Version for these sterile modern translations.”

A few years ago mainstream secular author Adam Nicolson wrote an intriguing book titled God’s Secretaries: The Making of the King James Bible (Harper Collins, 2003) which traces the historical and cultural settings that resulted in the making of the King James Bible translation. It also offers biographical sketches of the men who were involved in the translation, including Lancelot Andrewes, the man who directed the entire project and who might well be called the “guiding Translator of the King James Bible” (p. 32). Andrewes was well known both for his personal piety and erudite scholarship. Nicholson reports that Andrewes spent five hours each morning in prayer, and he once said “that anyone who visited him before noon clearly did not believe in God” (p. 32)! Nicolson adds:

The man was a library, the repository of sixteen centuries of Christian culture, he could speak fifteen modern languages and six ancient, but the heart and bulk of his existence was his sense of himself as a worm. Against an all-knowing, all powerful and irresistible God, all he saw was an ignorant, weak, and irresolute self” (p. 33).

Nicolson ponders the fact that Andrewes was able to combine immense ability with immense humility, “a yoking together of opposites which seems nearly impossible to the modern mind. People like Lancelot Andrewes no longer exist.” He concludes, “It is because people like Lancelot Andrewes flourished in the first decade of the seventeenth century—and do not now—that the greatest translation of the Bible could be made then, and cannot now” (p. 33).

In the concluding chapter of Nicolson’s book, this secular author eloquently praises the King James Bible as “the touchstone, the national book, the formative mental structure for all English-speaking people” (p. 236). He continues, “For generation after generation, it gave the English, and the English in America, a template against which to measure their own utterances” (p. 237). He notes how this Bible was often the only book in many households and so became “a spur to literacy” (p. 237). It shaped the language of Milton and Bunyan, the poetry of Coleridge and Wordsworth, and ‘became the backbone of the great milestone speeches” in America’s history from Lincoln’s Gettysburg Address, to Kennedy's inaugural address, to the speeches of Martin Luther King, Jr.

This outsider to the gospel offers Christians a striking reproof: “The churches and biblical scholarship have, by and large, abandoned the frame of mind which created the translation…. The belief in the historical and authentic truth of the scriptures, particularly the Gospels, has been largely abandoned even by the religious” (p. 238). He describes modern Christianity as “drained of its passion” and closes by confessing, “I am no atheist but I am no churchgoer, perhaps because these things are no longer voiced in the church” (p. 241).

Of course, one should not choose a translation merely because of its literary elegance or historical-cultural influence. The Word of God was originally written in Hebrew, Aramaic, and Greek, and it has been effectively translated into many modern languages and in more than one English translation. We do not concur with those in the so-called “KJV-Only” movement who claim special inspiration for the King James Version. On the other hand, perhaps we should also listen to cautions that are offered, even by secular outsiders like Nicolson, regarding the special role and abiding usefulness of this highly influential translation. We should also take seriously the possibility that God chose peculiarly to bless this particular translation because it was (1) based on the traditional original language texts and (2) followed a literal (word for word) translation philosophy.

As we approach the 400th anniversary of the King James Bible in 2011, I want to suggest that our congregation make some effort to celebrate this milestone over the next twelve months. For one thing, I want to suggest that we make generous use of readings from the King James Version in our Lord’s Day worship services and midweek gathering. You might also take the opportunity to do your personal daily Bible readings or family devotions from this translation. For those who might complain that it is hard to understand some of the archaic language and phrases, I suggest that you might purchase a copy that provides explanatory notes or a glossary of King James Version vocabulary (The KJV Study Bible published by Thomas Nelson provides such notes on unfamiliar terms and the Trinitarian Bible Society offers attractive copies of the King James Version with “Bible word lists” printed at the back for easy reference—the word list is also available as a pdf online). I realize that we might run the risk of being accused of obscurantism or even “anti-intellectualism,” but I believe the rewards will outweigh the risks.

Grace and peace, Pastor Jeff Riddle

The Vision (12/2/10): Bigger Than We Knew

The Associated Press published an online article this week which reported that scientists have discovered that there are billions more stars in the universe than previously believed to exist. The article reports:

A new study suggests there are a mind-blowing 300 sextillion of them, or three times as many as scientists previously calculated. That is a 3 followed by 23 zeros. Or 3 trillion times 100 billion.

The estimate, contained in a study published online Wednesday [12.1.10] in the journal Nature, is based on findings that there are many more red dwarf stars — the most common star in the universe — than once thought.

The recalculation came after astronomers discovered that elliptical shaped galaxies held far more red dwarf stars than previously realized. Former calculations were based on estimates made from study of our own spiral shaped galaxy, the Milky Way, and were extrapolated to the study of other galaxies. Scientists estimate that there are 100 billion to a trillion galaxies in the universe and that each galaxy holds about 100 billion to a trillion stars. They now say that about a third of the galaxies are elliptical rather than spiral.

What do we learn from this? For one thing, we learn that all “scientific” knowledge is tentative. What one generation holds as indisputable scientific truth can be changed in the next. More importantly, we learn that this cosmos is bigger than we knew. From a theological perspective, we should be even more in awe of our Creator.

David’s words in Psalm 8 hold even more weight than we previously realized:

3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?

Thus, we are driven to even greater amazement and admiration at the Incarnation that “the Word was made flesh and dwelt among us” (John 14:6).

Grace and peace, Pastor Jeff Riddle

The Vision (11/25/10): The Bible and Personal Prayer: Part 3 of 3

Note: In view of the Thanksgiving holiday, the Vision is being posted a day early this week.  The following devotional article is the third in a three part series written by CRBC’s Michael Cressin.

Now I would like to consider that part of Scripture which I believe to be the real key to using the Bible in personal prayer: the Book of Psalms. These 150 “prayer-songs” (the word “psalms” means songs) have been used for centuries by Christians as the underlying basis for their prayer lives. The Psalter is truly the “prayer-book of the Bible”. These ancient prayers of Israel have been devoutly prayed by the church, both corporately and privately, since its inception. The Psalms convey the entire gamut of human emotions and contain the entire range of God-man relations. From utter despair to exuberant joy, from sorrowful repentance to jubilant praise and thanksgiving, the Psalms resonate within the believer's soul and propel him God-ward.

Martin Luther called the Psalms “a little Bible, and the summary of the Old Testament.” He viewed them as a meditation on the message and significance of Jesus Christ. In the Reformed tradition, the Psalms have been sung metrically ever since the Reformation. In the Anglican tradition the Psalms have been a significant part of worship, always included in the Book of Common Prayer and utilized regularly in public worship.

I have personally found the Psalms to be particularly helpful in initiating personal prayer time. Often we come to prayer and are not feeling spiritually inclined. I have found that beginning with a Psalm or several Psalms can help settle my mind and direct me towards God. Usually, I will pray through the Psalter consecutively over the course of several weeks and then begin it again. Another suggestion is to choose one or two meaningful Psalms and use these at every prayer period as opening prayers. Psalms 1, 51, 95, or 100 are some recommended possibilities here. If one focuses one's mind on the words of the Psalms and they enter one's heart they will serve to direct him God-ward. Reading a Psalm with some other Scripture, taking time for reflection, and then offering spontaneous prayer is a time-honored format. One could also utilize a Psalm as a concluding prayer.

Again, I must emphasize that it is the Holy Spirit who helps us to pray. (Rom 8:26). The Spirit searches the deep things of God (1 Cor 2:10) and teaches us spiritual things (1 Cor 2:13). We must ask the Holy Spirit to come to our aid to help us pray with the Word of God. The Word and the Spirit belong inseparably together. As John Calvin taught, “The Word is the instrument by which the Lord dispenses the illumination of His Spirit to believers” (Institutes I: 9:3). This is an experiential reality which is meant to be shared by all Christians in prayer. Once we begin to experience authentic prayer God will indeed bless us with growth in knowledge of Him and His ways.

Michael Cressin

The Vision (11/18/10): Reflections on the Bible and Personal Prayer: Part 2 of 3

Note: The following devotional article is the second in a three part series written by CRBC’s Michael Cressin.

Often the amount of time that we can devote to a prayer period determines the amount of Scripture that will be appropriate for that period. Two concepts are applicable here: macro-scriptura and micro-scriptura. Macro-scriptura denotes using a lot of scripture while micro-scriptura means using a small amount of scripture. Let's say that one has plenty of time on hand to commit to prayer. Perhaps it is the Lord's Day, and one is setting aside an hour or more for prayer. Or maybe it's a week-day evening with a free half hour or forty minutes available. These would be optimal for reading and meditating upon a longer passage of Scripture, perhaps several chapters. This would be a good time to dig into some of those lengthy Old Testament passages from the history of Israel or the prophets. Here in the macro-scriptura mode one can allow one's mind to be molded by the flow of the biblical narrative. Perhaps in the midst of our reading a few verses pop out to touch your heart. Slow down and re-read that verse that caught your attention. At the end of the entire passage come back to that verse and savor it. Allow it to sink into your soul. You might even want to write it down and refer to it later that day.

I try daily to have a period of macro-scriptural prayer. Usually the evening is best for me. I typically go consecutively through a book of the Bible. Often I will jot down “power verses” so that when I finish the course of that particular book I will have a collection of verses from that book that I can review and meditate upon. You must realize that, “the Word of God is living and powerful, sharper than any two edge sword” (Heb 4:12). Often with these treasured “power verses” I find that I experience the life-transforming power of the Scriptures.

The other mode of scriptural prayer is that of micro-scriptura. Here, as stated above, a smaller portion of the Bible is utilized. Perhaps one only has 10-20 minutes to commit to prayer. It is times like these that perhaps a section of one of the Gospels or New Testament epistles will seem more optimal for use in prayer. Let the Word speak to you. Let it sink into your mind and your heart. Read it over again...and again. During the course of your day bring it to mind. What prayer does the passage prompt within you? Perhaps the passage makes you aware of your own sinfulness, or more aware of God's providential care for you, or maybe it prompts you simply to praise God for who He is and what He has done. A little bit of Scripture can certainly go a long way! Concentrated prayer on a few verses can yield much fruit.

Another important consideration is the relationship between corporate worship and personal prayer time. It is a centuries-old proven fact that without commitment to a church body one will not grow in the Christian life. This is certainly true when it comes to personal prayer. On any given Lord's Day in the church assembly we are exposed to biblical readings, psalms, scripturally-based hymns, and Bible-centered preaching. All or any of these can provide texts for prayerful consideration during the week to follow. A practice that I sometimes like to incorporate into my personal prayer is to reflect upon the scriptural passage upon which the Lord's Day sermon was based. I will often do this in the first half of the following week. In the latter half of that week I will often preview the sermon text for the coming Lord's Day. I have found much can be gained from this practice, including a greater sense of commitment to the church body.

Michael Cressin

The Vision (11/11/10): Reflections on the Bible and Personal Prayer: Part 1 of 3

Note: The following devotional article was written by Michael Cressin. Mike discovered CRBC after hearing our snow cancellation notice on local radio. He joined with our church plant in the early days and is now a founding member of our church body. Mike serves as our greeter coordinator and schedules our Lord’s Day Scripture readings.

Prayer is an essential dimension of a Christian's existence. Prayer is the constant, ongoing sense of God's presence and power in a believer's life. It is the arena where the Spirit of God meets with the human spirit. Prayer brings necessary growth. It enhances a Christian's sense of God's presence and providence within his life. Just as the fish of the sea must live in an aqueous medium and breathe oxygen through their gills, so the Christian must live in a Godly atmosphere and breathe His Holy Spirit in order to survive and thrive in the faith.

A personal prayer life is certainly not an easy thing to cultivate. The fast pace of our contemporary society and what appears to be an ever-increasing hostility of our world towards the gospel makes it often seem like an uphill battle. Nevertheless, it is simply an absolute necessity for a Christian to have a personal prayer life. As with any living growth process, food is needed. God gives us the ultimate manna from heaven in and through His Word in the Holy Scriptures. By cultivating a familiarity with the Bible and all that is contains we are fed the essential food for our growth in grace. But how does this relate to our personal prayer life? And what exactly is the relationship between prayer and reading the Bible?

First of all, we must realize that prayer is much more than merely piling up petitions. It is not a laundry list of wants and needs. Yes, intercessory and petitionary prayer is one aspect of Christian prayer, but it is far from the total picture. Praise, thanksgiving, repentance, meditation and simply listening or waiting upon the Lord are all essential elements of prayer. If we are merely reading some Scripture and then spouting off a list of petitions to God we are missing out on the real power of prayer. The Word of God has been given to the Christian Church as “a light to our path” (Psalm 119: 105). Jesus said, “ If you abide in my word, you are my disciples indeed and you shall know the truth, and the truth shall set you free” (John 8: 31-32).

What does Jesus mean by abiding in His word? This is exactly what personal prayer should be. It is time set aside to abide in God's Word, to really absorb the truth contained within the scriptures, and to experience the transforming grace of God.

The first hurdle that one must get over is simply the setting aside of time to pray. I have known many Christians who have the tendency to put prayer time on the back-burner. “Oh, I'll get to it, if I can find the time!” If this is our attitude, chances are we won't find the time. In our contemporary world our lives are indeed busy. In order to find time to pray, however, the Christian simply must take the time. He must set time aside specifically marked out as prayer time. Here I would like to suggest that the reader commit himself to not just one but two daily times for prayer. I strive to have an AM time and a PM time. The morning time tends to be a short span, while the evening time can usually be longer. By setting aside these two time periods, two daily focal points, one's day becomes framed around two periods of concentrated quality time with God. Often these two times can be inter-related. All or some of the same passages from the Bible can be utilized within each. For example, in the AM period I might read and consider John 8:1-12, the passage dealing with the woman caught in adultery. Using the same passage in the evening may very well yield some deeper understanding of the text. This PM time could also be used to look up related Scripture passages, particularly if one is employing a Bible with cross references or footnotes. Further time might be spent in reflecting on how this passage has relevance in my own life. I might ask the Holy Spirit to help me have a more Christ-like reaction to people trapped in serious sin. Or I might simply repent of my own sins and ask God for help in avoiding them in the future.

Taking time to pray with the Word of God means that we must slow down. Quality prayer time is never hurried. In prayer we cannot read the Bible the same way we read a newspaper or a novel. Yes, it does contain good news for us, and yes, it is filled with intriguing stories, but reading Scripture just to get through it will be less than productive. Asking the Spirit to help us concentrate can help focus our minds and rid them of distractions. Slowing down and persevering is essential.

Michael Cressin

The Vision (11/4/10): The Compassion of Christ

Note: In the month of November we are giving emphasis to Public Witness and Outreach at CRBC. The notes below are taken from a sermon preached at one of our first gatherings as a church plant on January 10, 2010.

Matthew 9:36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. 37 Then He said to His disciples, "The harvest truly is plentiful, but the laborers are few.

One of the great things that we learn here is that the general disposition of Jesus toward sinners is one of compassion. There is a place for the wrath of God, for the justice of God. But here we see the compassion of God as expressed through Christ. When we see people who follow false religions or those who fall into the new atheism, we might have a tendency to be angry or frustrated with them. But notice the kind disposition of Jesus. He aches for those who are scattered on the mountains of unbelief. He hurts for those who lack the True Shepherd. He longs to feed them, to nurture them, to bind their wounds, to guide them, to protect them from wolves. We Calvinists with a high doctrine of God are quick to speak of the justice and wrath of God—and rightly so—but let us not forget the love of God and the compassion of God!

Indeed, what we are seeing here is not merely human compassion in Jesus but divine compassion as well. In Deuteronomy 30:3 Moses had prophesied to Israel of the day when the Lord would bring them back from captivity and “have compassion on you, and gather you again from all the nations where the LORD your God has scattered you.” This is now being fulfilled in Christ. God Himself is having compassion on a people.

In v. 37 the metaphor shifts from a pastoral or shepherding image to that of a farming or agricultural image. Jesus also turns his attention from the vast crowd to his disciples, to his followers. And he says, “The harvest truly is plentiful, but the laborers are few” (v. 37). Notice that now in Christ’s eyes the scattered, battered, and forlorn sheep are seen as a vast and abundant harvest. Think for a moment of the more than 200,000 people who live in the area around where we are right now. Think of how many of those do not know their left hand from their right, spiritually speaking. Go some day to Rt. 29 or Wal-Mart or the Downtown Mall and just watch as people pass by and consider how Christ looks upon them not with scorn but with compassion. Then lift your gaze beyond our little area to this larger nation and then to this world. Consider how the Lord looks upon those who follow Islam. Think that he is moved by their plight and sees them as a vast harvest that is ready to be gathered into his barns.

No believer can look around at the world and say, “Well, there’s really nothing left for me to do. The Bible has already been translated. There are plenty of churches out there dotting the landscape. There really isn’t anything left for me to do.” No. There is a vast harvest out there, just waiting to be gathered for the Master’s good keeping. And, what is more, if it is not taken in while it is ready it will all go to ruin. It will rot and be good for nothing but the fire. The harvest is plentiful.

Yet here is the contrast. The laborers are few. The size of the task is always out of all proportion to those who are willing to wade into the fields and gather the harvest for the Master. Where is our passion for the harvest when we know the great compassion of Christ? The famed missionary Hudson Taylor was given a burden for the land of China while he was still a teen. He wrote once to his mother contemplating the fact that each year 12 million would die in China with no knowledge of Christ:

Think, Mother, of twelve millions—a number so great that it is impossible to realize it—yes, twelve million souls in China, every year passing without God and hope into eternity…. Oh, let us look with compassion on this multitude! God has been merciful to us; let us be like Him….

Maybe God would give you a heart of compassion and action for a people group like that which Taylor had for those in China. Maybe he will grant you such compassion even for those who surround us here in this community.

Grace and peace, Pastor Jeff Riddle

The Vision (10/28/10): Thoughts on Church Officers

This Sunday (October 31), we will be asking our members to nominate men for consideration for service in our body as church officers (Ruling Elder and Deacon). Members will be given a slip of paper and may nominate as many men as they wish for each office. The Pastor will review these nominations and hold interviews with those who receive a significant number of nominations to discuss calling, qualifications, and expectations. He will then nominate candidates for election by the congregation at our Annual Church Conference in January.

Here are some thoughts to consider for each office:

Ruling Elder:

A good summary of the qualifications appears in Paul’s instructions to Titus in Titus 1:5-9:

5 For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you -- 6 if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. 7 For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, 8 but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, 9 holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.

Since the Ruling Elder will be serving in the government of the church, he must first be one who has an established and exemplary track record in ruling or governing his own household (see vv. 5-6). This includes his marriage relationship and his relationship with his children. This does not mean that his wife and children are merely outwardly submissive to him. Is it evident that he has led in his home with authority and love?

Next, he must have an established track record in personal and spiritual life management (see vv. 7-8). Does this man govern himself and make good stewardship of his gifts for the kingdom? Does he speak the truth in love? Will he work in harmony with the Minister, with his fellow Elders, and with the church body? Is he a lover of strangers (hospitable)? Is he “holy,” distinctly set apart for God’s service?

Finally, and most importantly, he must be one who has demonstrated a passion for the truth (v. 9). Does he hold fast the faithful word? Is he sound in doctrine and able to exhort and convict those who contradict it?

Deacon:

A good summary of the qualifications for Deacons appears in Paul’s words to Timothy in 1 Timothy 3:8-13:

8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, 9 holding the mystery of the faith with a pure conscience. 10 But let these also first be tested; then let them serve as deacons, being found blameless. 11 Likewise their wives must be reverent, not slanderers, temperate, faithful in all things. 12 Let deacons be the husbands of one wife, ruling their children and their own houses well. 13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

We see some parallels with the expectations for Ruling Elders:

He must be a man who has proven himself to be a good steward of his household (vv. 11-12). Will his wife complement his ministry? Has he managed his household well?

He must be a man who has shown good stewardship of his personal life (vv. 8, 10). Is he pious, reverent, and truthful? Note that Paul contends that a man first be “tested” before taking this office.

Finally, he must be doctrinally sound (v. 9). He must hold the mystery of the faith with a pure conscience. Notice that unlike the Elders there is no requirement that he be apt to teach. His primary role in the church is that of service (cf. the “seven men” in Acts 6:1-7).

Conclusion:

Having reviewed these qualifications, we might well say with Paul, “And who is sufficient for these things?” (2 Corinthians 2:16). Indeed, in one sense, no one is worthy to serve in these exalted roles. Again, we learn from Paul who would say of this call to the apostleship, “For I am the least of the apostles, who am not even worthy to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:9). Yet, Paul concluded, “I am what I am, and His grace toward me was not in vain” (v. 10). Indeed, Paul records that Jesus said to him, “My grace is sufficient for you, for My strength is made perfect in weakness” (2 Corinthians 12:9).

The standards are exalted, men are weak, but this only magnifies our utter dependence upon the Lord for all things, including the supply of officers to teach, lead, and serve his people.

Grace and peace, Pastor Jeff Riddle

The Vision (10/21/10): The Importance of Regular Giving

Note: We are giving special focus to stewardship in the month of October. The following article is written by CRBC Treasurer Daniel Houseworth.

How many of us have heard genuine believers make the following or similar statements?

- “I am under no obligation to give to the church because the New Testament says that God only wants cheerful givers.”

- “It is legalistic to say that the Bible says I am to tithe. That is an Old Testament concept and you cannot find it in the New Testament.”

- “I do give to the church, but to me the church is not just the place where I worship on Sunday; instead I like to give to many different ministries.”

In contrast with these prevailing opinions, the apostle Paul, inspired by the Holy Spirit, wrote in 1 Corinthians 16:1-4, “[N]ow concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also. On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.” From this passage we can derive several principles –

• Paul himself clearly “ordered” a particular collection imparting the principle that giving is obligatory not optional.

• The collection took place on the first day of the week (Sunday) imparting the principle that giving is normally to be done when the church gathers for worship.

• The collected amount was laid aside as a believer “may prosper” imparting the principle that giving is to be proportional.

• The collection occurred over time imparting the principle that giving is to be done regularly.

In addition to these principles, I would suggest that Paul’s order was built on the foundational principle of regular giving, i.e. tithing, to the local church. Note that this particular collection was to be taken from a local congregation for use elsewhere. While physical depravity and need were constants during the Apostolic era (and remain so today in many parts of the world), abject poverty was not a virtue in and of itself. Paul would not seek to deprive any local body of its own financial needs. Instead he sought to admonish the church in Corinth (and us) regarding Biblical stewardship.

For application, I would encourage each of us to do the following:

1. Continue to tithe (or start tithing) to CRBC to meet the financial needs of the congregation. This applies to members as well as regular attendees because CRBC is where we gather as brothers and sisters in Christ on the first day of the week.

2. Regularly set aside an additional amount to give to the Mercy Fund. This will allow us to meet the needs of those within our own congregation and beyond just as the church in Corinth was doing to relive the famine stricken church in Jerusalem.

3. Consider regularly giving beyond the tithe to the CRBC general fund. Surely we who have Jesus Christ, “who has become a surety of a better covenant,” (Hebrews 7:22) can exceed the basic and enduring tithe requirement established under the old covenant.

As we give our tithes and offering, we should do so out of thankfulness for the glorious salvation we have in Christ, “giving thanks always for all things to God the Father in the name of our Lord Jesus Christ,” (Ephesians 5:20) for God indeed “loves a cheerful giver” (2 Corinthians 2:7b). What more could cheer a man’s heart than know that he is a sinner saved by the grace of God?

Daniel Houseworth

The Vision (10/14/10): Giving As a Means of Grace

Image:  Fellowship at the Keach Conference hosted at CRBC in September.

Note: We are giving special focus to stewardship in the month of October. The following article is written by CRBC Assistant Treasurer Brian Overstreet.

It's too easy to fall into a habit of giving because that is what we're supposed to do. I'll confess that I far too often write my check for tithe and do not really put much thought into it. In fact, I thought that I was doing pretty well by not being a reluctant or grudging giver. Let's consider, however, what the Word says, "...God loves a cheerful giver" (2 Corinthians 9:7). How can one in truth cheerfully give away his possessions? That's like rejoicing because you were counted worthy to suffer (Acts 5:41). It begins by knowing that our possessions are not really ours. Everything we have, even we ourselves, belong to God. We exist only by His generous and gracious provision. He is the sovereign Lord of all creation, and has purposefully positioned each one of us (no matter what one's circumstances may be) so that we can honor and glorify Him with our whole lives, with everything we say and do, and with everything he has given us.

Even if you are in difficult financial circumstances, rejoice in your giving. Jesus said of the widow who gave the two mites, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury” (Mark 12:43). We should never confuse the amount of giving with its value. If you have plenty, rejoice because the Lord has given you the opportunity to give much.

Here are a few suggestions for practical application:

• When you are paid, set aside your tithe before doing other spending (the principle of the "first fruit").

• On Saturday night, prepare your tithe and pray, thanking God that he has provided for you so abundantly that you are able to give back that amount.

• Think and pray about how the Lord will use your tithe for his kingdom work. This is something to really be excited about. God is actually using you to accomplish his kingdom work here on earth! If you meditate and pray in this way, the Lord will increase your love of giving. 2 Corinthians 9:8 goes on to say that "And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work." Here scripture is telling us that if we have a heart that loves to give, He will provide the ability and the opportunity to do so.

I am not writing primarily to encourage you to increase your giving, although that would be great. However, I do believe that if we are more thankful for what God has given us, as well as more prayerful and cheerful in tithing, God will then increase both the ability and fruitfulness of our giving.

Brian Overstreet

The Vision (10/7/10): Reverence, Read, Reach

Image:  Fellowship after morning worship on a recent Lord's Day at CRBC

In last Sunday morning’s service, I preached on 2 Peter 1:19-21, a classic passage on the doctrine of Scripture. I concluded the message with a three-fold application: to revere, read, and reach for the Word:

Reverence:

Peter’s high view of the Bible should promote a sense of reverence for the Word of God.

In his study of this passage Michael Bentley point out how other religions express reverence for the writings they consider to be sacred (Living for Christ is a Pagan World: 1 & 2 Peter Simply Explained, p. 206).

No Muslim would put a copy of the Koran on the floor or under his arm. If he places it on a bookshelf he will put it in the highest shelf in the room. When he reads it he will often place it in a stand so that he does not have to touch it overmuch.

The Sikhs have a holy book (the Guru Granth Sahib). No Sikh will read that book without first taking a bath and completely changing his clothing (usually dressing completely in white). They place this book in the center of their place of worship and when the worshippers enter they bow to their book and they sit at a level lower than their book.

If these revere uninspired books, how much more should believers revere God’s Word! Now, this does not mean that we should promote silly superstitions, but maybe it would be good to handle our copies of the Word of God with care and to take on a spirit of reverence when we listen to it being read. We show reverence for God’s word when we read it, mediate upon it, memorize it, hear it preached and taught, and carry its teachings into ever corner of our lives. Bentley: “It should be like the very breath that we breathe” (p. 206).

Read:

Another devotional story I read recently told of a man who visited a wealthy household where he was shown a large library with many beautifully bound books, filling shelves from floor to ceiling. The owner of the house joked, “I haven’t read one of them, but they sure look good, don’t they?” The visitor replied in shock to this comment: “Why you have a treasure house in this room, but you have neglected it.” Later, the man went home, however, and picking up his beautifully bound Bible he said, “Who am I to talk? Here is my ‘treasure house’ and how often do I read it?” (see Joel Beeke and Diana Kleyn, How God Used a Thunderstorm and Other Devotional Stories, p. 79).

Reach:

Finally, Peter says that the Scriptures are like a light shining in a dark place. Maybe you are realizing today that you have been in spiritual darkness. Your eyes have been blinded by “the god of this age” (2 Cor 4:4). You don’t know who God is. You don’t know who Jesus is. You don’t know who you are. You don’t know how you should live. God is holding out to you today a light for your path and a lamp for your feet. This light is not the end in and of itself, but it points us to the one who said: “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).

Grace and peace, Pastor Jeff Riddle

The Vision (9/30/10): Various Thoughts

Image:  Another look at Tom Ascol and David Murray from the Keach Conference

Note:  The Vision is the weekly e-newsletter of Christ Reformed Baptist Church.  It is sent out each Thursday.  Below is the weekly pastoral reflections column.  To be added to the list to receive the complete Vision, email info.crbc@gmail.com.

• Last weekend was a meaningful one for the CRBC family. We hosted the Keach Conference on Friday-Saturday and held our Covenant Service on Sunday. Now it is time to move forward as a mission church!

• Thanks to everyone at CRBC who helped with the Keach Conference by attending, greeting, serving, and welcoming. It dawned on me this week that nearly all of our members were involved in the conference in some capacity. I was reminded of Nehemiah’s description of Israel while rebuilding the walls of Jerusalem: “for the people had a mind to work” (Neh 4:6).

• We continue to make use of our sermonaudio site to broadcast CRBC sermons and teachings. The Keach Conference messages were posted this week and have already had a couple hundred downloads. The most popular message thus far has been Tom Ascol’s “Does the 1689 teach Creationism?” The most downloaded message on our site is Paul Washer’s sermon on “The Minister’s Prayer Life.” Posted just three weeks ago, it has already been listened to over 8,000 times.

• It was encouraging to hear the testimonies of our members on Sunday afternoon. I was thinking this week that we might make this an annual tradition on our Founder’s Weekend when members can share their testimonies or reflect on what God has done in their lives over the past year.

• Let’s reflect on the three challenges Steve Clevenger offered us in our Covenant Service: (1) the main purpose of the church is worship (John 4:21-23; 17:24-26); (2) the primary means of grace are the preaching of the Word and the ordinances of baptism and the Lord’s Supper (Acts 2:37-47); (3) we are to be the people of God (1 Corinthians 1:25-28).

Grace and peace, Pastor Jeff Riddle

The Vision (9/23/10): Testimony

I recently received an invitation to deliver the “Homecoming” message next month at the small, country church in the low country of South Carolina where as a child I was first gripped by the simple preaching of the gospel. I remember sitting in the wooden pew that Sunday evening and being overwhelmed with a sense of the sinfulness of my sin and of God’s righteous wrath. Then, I heard the good news of God sending his Son to die in my place on the cross. In that little church, under the preaching of the gospel, I repented of my sin and trusted in Christ alone for salvation. I shared this news with my church and was soon baptized.

In the years that followed, I continued to grow as a believer. There were times of rapid advance, but also times of stagnation and even declension. As a college student at Wake Forest University there were several key factors that contributed to my spiritual life. They included the taking of a New Testament class that excited in me a hunger for serious Bible study, my involvement in a campus Christian group and local church where I also met my wife, and four summers of service in ministry (three at a Christian boys’ camp and one in a boys’ juvenile detention center).

When I got to the end of my college experience, I no longer saw myself heading off to law school (my original intention), but, instead, I enrolled at the Southern Baptist Theological Seminary. Seminary brought a new season of growth. I married my wonderful wife. I studied the Biblical languages, Hebrew and Greek, and completed internships in ministry as a chaplain in an urban hospital and in a nursing home.

With seminary completed in 1990, my wife and I headed to post-communist Eastern Europe to serve as missionaries in Budapest, Hungary. For two years I taught English in the Hungarian Baptist Seminary, served in my local Hungarian Baptist church, and worked with the formation of a national Baptist youth committee (MABISZ-Magyar Baptista Ifjusagi Szovetseg—“Hungarian Baptist Youth Committee,” the first in Hungary after 45 years of communism). During my time in Hungary I had various opportunities to preach, teach, and minister in both English and Hungarian in local churches, seminaries, youth conferences, and evangelism events.

As we returned to the United States, I was sensing a call to local church ministry. I interviewed with several large congregations to serve as a youth minister but began to realize that my call was to pastoral ministry and the regular, stated preaching of the gospel. I then became the pastor of a small, rural Baptist church in the Northern Neck of Virginia where I was formally ordained to pastoral ministry in November 1992. I also began graduate studies in Biblical studies to enhance my ability to handle the original Biblical languages. It was during this time that I stumbled upon the method of expositional preaching. I also began for the first time to do some serious theological reading. One of the key texts I read at this time was James M. Boyce’s Abstract of Systematic Theology. The seminary I attended had been liberal in doctrine and I had much remedial study to do. God also richly blessed my time in the Northern Neck, adding to our family our beautiful daughters, Hannah and Lydia.

In 1997 I was called to serve as pastor of a Baptist church in Charlottesville. For nearly 13 years, I served this congregation. Almost from the start I met with hardship in this ministry. In 2002 I narrowly survived an attempt to remove me from the pastorate by a faction in the church in a controversy over the issues of the authority of Scripture and the church’s denominational alignment. About a hundred people left the church at that time. I remained, slowly rebuilding the work, and continuing to labor toward meaningful reformation in the church, making significant strides in moving the church toward meaningful membership, introducing complementarian views on the roles of men and women, simplifying the church’s “committee” system, and teaching doctrinal, Biblical Christianity.

By the early 2000s I had gladly taken on the badge of being called a “Calvinist.” I have been asked when this change occurred in my convictions, and, I must say, it is not easy for me to pinpoint. I did not become a Calvinist by reading Calvin. I believe it was the default position I had come to, even as a youth, merely by reading the Bible. When I discovered the writings of the Reformers and the Puritans as a missionary and then a local church pastor I was amazed and encouraged to find men who had already thought intensely and written extensively on these great Biblical doctrines.

As the years advanced my doctrinal convictions were continuing to grow. I came to realize that Reformed theology meant more than merely embracing Calvinistic soteriology. I was beginning to see the wider implications of embracing Reformation Christianity, which includes the Regulative Principle in worship and the ongoing role of the moral law in the shaping of the Christian life. I also began to study and embrace the doctrinal perspective reflected in the Second London Baptist Confession of Faith (1689). Part of this came simply by working through Spurgeon’s Catechism in our family devotions. God had further blessed our family while in Charlottesville by adding our three sons (Samuel, Isaiah, and Joseph).

I preached and taught these emerging convictions in my congregation but began to meet with opposition and, eventually, outright and even intense resentment and hostility. The church that had moved with me, for the most part, to Calvinism would not become Reformed. By November of 2009 I realized that it was time to complete my ministry at that church, and I offered my resignation. As my wife and I pondered where the Lord would have us to serve in the next phase of our lives, I determined that I did not want to undertake another effort in reforming a Southern Baptist congregation. I had become a Reformed Baptist and was contemplating moving somewhere to plant a Reformed Baptist Church. Several friends, both inside and outside the area, suggested that I simply stay in Charlottesville and begin an independent Reformed Baptist Church plant where one did not yet exist. God had called me to this area. My family had invested 13 years of our lives here. My wife and I prayerfully considered the possibility and determined to give it our best efforts.

As you by now know, Christ Reformed Baptist Church held its initial meeting in our home on the first Lord’s Day of January 2010. We entered this task knowing that many church planting efforts fail, especially those that hold clear confessional convictions. We were prepared, if the Lord chose to close the door, to move on to other labors. Over the course of these past nine months, however, we have seen a cohesive core group come together. We have witnessed six attendees confess “Jesus is Lord” and be baptized. Earnest worship and sincere fellowship have taken place. A church has been born. This coming Lord’s Day we will join in covenant and commitment to exist together as a distinct, visible, church body. We are both humbled and cheered by what we have seen God do in our midst. We look forward to many days ahead in fruitful partnership in this ministry. To God be the glory!

Grace and peace, Pastor Jeffrey T. Riddle

The Vision (9/16/10): CRBC Covenant Service on September 26, 2010

Image:  Psalm singing during one of our early gatherings in January 2010

 at the North Garden Fire House

I am glad to report that by week’s end we will have received at least 23 applications for membership to CRBC (our average Lord’s Day attendance in August was 47 with high attendance of 57). I believe that all the applications received thus far reveal a clear understanding of the gospel and a credible testimony of faith in the Lord Jesus Christ. Furthermore, none of the applications received thus far indicate reservation or further need for pastoral counsel with regard to our proposed Covenant, Confession of Faith (Second London Baptist Confession of 1689), and Constitution. I have recently written a brief article titled “How and When Should a Church Particularize?” and posted it on my blog. The article surveys the practice of the constitution of Baptist churches in three time periods and cultures. Guided by many of these insights, I propose that we proceed with our plan to particularize (constitute) as a distinct local church in a Covenant Service on Sunday, September 26, 2010 at 2:00 pm (note the later time).

I was greatly encouraged as I read through the various membership applications and believe it would be helpful to share those in the body. I propose, therefore, that on September 26th we gather around the tables after lunch (c. 1:00 pm), distribute the applications to those who wrote them, and give each the opportunity, as he desires, to read or share his understanding of the gospel and his testimony.

Following this time, I suggest that we gather at 2:00 pm for a solemn Covenant Worship Service. In that service, I propose that those who have made application for membership affirm our constituting resolution.  We will then read and affirm the Membership Covenant and sign it as a witness to our commitment. We will also invite several observers from other churches to join us in the service.

Following this service we will be constituted as Christ Reformed Baptist Church. There will be further steps in our transition. After constituting, I propose that we receive nominations for the offices of Ruling Elder and Deacon on Sunday, October 31, 2010 and that we hold our first Annual Membership Meeting on Wednesday, January 5, 2011 in which we will appoint further officers and adopt our 2011 budget. We also realize that even after we have constituted we will still exist as a developing mission church striving toward full self-sufficiency.

Let me also address those who have been regular attendees, but who have not yet applied for membership. First, if you would desire to submit an application in view of participating in the Covenant Service on the 26th your application must be received by this Sunday, September 19th. Second, some of you (particularly those who are newer to our fellowship) may need more time prayerfully and thoughtfully to consider whether or not you should petition for membership. As I stated last Sunday, we do not desire to place undue pressure upon you or to force anyone to go against his conscience. If you decide not to petition at this time, we would be happy to have you continue to attend our public meetings (including the Covenant Service) as you discern whether or not the Lord would have you join us at CRBC.

This is, indeed, a very glad time in the life of our church plant. With thanksgiving, we look backward at what God has already done, present at what he is doing, and forward to what he will choose to accomplish through this body.

Grace and peace, Pastor Jeffrey T. Riddle

The Vision (9/9/10): What is a Church?

Image:  CRBC Lord's Day Fellowship Meal, February 2010

Recently I have been reading James M. Renihan’s very stimulating book Edification and Beauty: The Practical Ecclesiology of the English Particular Baptists 1675-1705 (Paternoster, 2008). This book is a study of how early Reformed (Particular) Baptists functioned. In one section Renihan surveys various definitions that some early Baptist Pastor-Theologians gave for a “church.” Here are a few (some punctuation altered):

Hercules Collins (c. 1646-1702) said a church is:

A society of persons called out of the world, or their natural worldly state, by the administration of the Word and Spirit, into the obedience of faith or the knowledge of the worship of God in Christ, joined together in a holy bond, or by special agreement for the exercise of the communion of the saints and due observance of all the ordinances of the gospel.

Benjamin Keach (c. 1640-1704) offered this definition:

A Church of Christ, according to the gospel-institution, is a congregation of godly Christians, who as a stated-assembly (being first baptized upon the profession of faith) do by mutual agreement and consent give themselves up to the Lord, and one to another, according to the will of God; and do ordinarily meet together in one place, for the public service and worship of God; among whom the Word of God and sacraments are duly administered, according to Christ’s institution.

And Hanserd Knollys (1599-1691) gave this definition:

A true, visible constituted Church of Christ under the gospel is a congregation of saints (1 Cor 12); called out of the world (Rom 1:7); separated from idols and idol temples (2 Cor 6:16, 17), from the unbelieving Jews and their synagogues and all legal observations of holy days, Sabbath days, and Mosaical rites, ceremonies, and shadows (Acts 19:9; Col 2:26. 27); and assembled together in one place (1 Cor 14:23) on the Lord’s Day, the first day of the week (Acts 20:7) to worship God visibly by the Spirit and in truth (John 4:23, 24) in the holy ordinances of God (1 Cor 11:2) according to the faith and order of the gospel (Col 2:5).

As we move forward in our process of particularizing as a distinct local church, let us meditate on what a church is supposed to be.

Grace and peace, Pastor Jeff Riddle

The Vision (9/2/10): Using Your Eyes Correctly

I recently read a story in a children’s devotional book about a contented man (Joel R. Beeke and Diana Kleyn, How God Used a Thunderstorm and Other Devotional Stories [Christian Focus, 2003]: p. 57). This man had been through many trials, and yet he did not complain. He was, instead, content and even cheerful. When asked, “What is your secret? How are you so happy?” the man replied, “I use my eyes correctly.” He then explained:

When I begin a new day, or face a new trial, I first look to heaven, and remember that I am on earth to glorify God. I pray for His grace and Holy Spirit to wash away my sins in the blood of Jesus Christ, and to use me in His service.

Then I look on the earth and think what a small space I shall need in it when I am dead and buried.

Then I look around me, and think how many people there are who have more cause to be unhappy than I have. I think of Hebrews 13:5 and 6: “Be content with such things as ye have: for He hath said, I will never leave thee nor forsake thee. So that we may boldly say, “The Lord is my helper, and I shall not fear what man shall do unto me.”

How would our attitudes be changed if at the start of each day or in the face of each new trial, we looked up to heaven, down to earth, and then around at our fellow men?

Grace and peace, Pastor Jeff Riddle

The Vision (8/26/10): Counting the Costs

If you ever walk on the Downtown Mall in Charlottesville, you have probably seen the unfinished Landmark Hotel site. Ground was broken to build the towering, upscale hotel in March 2008, and it was supposed to have been completed in the summer of 2009. The hotel was anticipated to offer a major boost to downtown revitalization. Somewhere along the way, however, the project ran into funding and management difficulties. A blog that was set up to chronicle the construction progress made its last post in October 2008. Today as you walk by the building site you can see the towering metal beams reaching up into the skies and the cavernous unfinished spaces. What had begun as a promising project has become an eyesore and an embarrassment.

In Luke chapter 14 we have a record of Jesus’ teaching on discipleship. Jesus turned to the multitudes and told them, “whoever does not bear his cross and come after Me cannot be My disciple” (v. 27). He then offers this illustration:

For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it—lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, “This man began to build and was not able to finish” (vv. 28-30).

Jesus had at least two purposes in telling this parable:

First, he wanted to warn men against making false professions. There will always be those who claim to be Christ’s disciples but who fall by the wayside when hardship comes. In order to guard against a false profession one must first sit down and count the cost of following Christ. Will I follow him even if my family opposes me? Will I follow him even if men ridicule me? Will I follow him even if it means I will suffer for him?

Second, Jesus wanted to offer assurance to those who were authentic disciples. Those who persevere in following Christ, even when times are hard, have assurance of their salvation. “He who has begun a good work in you will complete it” (Philippians 1:6). “But he who endures to the end shall be saved” (Matthew 24:13).

Are you considering the claims of Christ? Count the costs. Are you one of his disciples? Continue to persevere and enjoy the comforts of Christ.

Grace and peace, Pastor Jeff Riddle

The Vision (8/19/10): Jehoshaphat's Challenge

In my recent devotional reading, I was struck by King Jehoshaphat’s challenge to the nation of Judah in 2 Chronicles 20:20:

Hear me, O Judah and you inhabitants of Jerusalem: Believe in the LORD your God, and you shall be established; believe in his prophets and you shall prosper.

Note the two aspects of this challenge and their spiritual significance:

First, Jehoshaphat urges the Israelites to believe in the one true God. They are to place their fundamental trust in the Lord. If they do this, they will be established or grounded in the faith.

Second, they are also challenged to believe or trust in the prophets. The prophets were God’s inspired messengers who spoke to them the Word of the Lord. If they believe the prophets, not only will they be established in the faith, but they will also prosper. God will bless them with growth and strength.

This same challenge is extended to us today.

First, we are called to believe in the one true God of the Bible who has revealed himself in Jesus Christ. When we do this we receive eternal life, and no one will ever be able to snatch us out of the Father’s hand (see John 10:28). We are established.

Second, we are to believe in the inspired writings of the prophets and apostles of old. These men were moved along by the Holy Spirit (2 Peter 1:21). Just as trusting in God is essential for salvation, trusting in the Bible is essential for prospering and growing in the faith.

Will we heed Jehoshaphat’s challenge? Will we both believe in God and believe in the authority of the Scriptures? If we do, we will both be established and prosper in the Lord.

Grace and peace, Pastor Jeff Riddle