Man’s View of “Self” (2)

Continuing our thoughts on the Apostle Paul’s view of himself in Ephesians 3:8—Unto me, who am less than the least of all saints—he not only decreased himself, as we've noticed, but he also tells all believers to do the same. As he wrote the Philippians, “Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem others better than themselves” (Phil. 2:3). That sure doesn't sound like we should stand in front of the mirror and “repeat some positive affirmations of things [we] have done.” Likewise, Paul wrote to the Romans, “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly” (Rom. 12:3). Indeed, it isn't sober thinking to glorify “self” because again, “self” has always been man’s problem. But everyone today is striving to make “self” stronger instead of bringing it more under Spirit control. In fact, whenever the Word of God does mention “self,” It makes it clear that it is something to be denied, not reaffirmed (Mk. 8:34). Our desire must be humility (Prov. 11:2; 15:33; Mk. 8:34; Eph.. 3:8; 4:2; Phil 2:5–8; Jas. 4:6; etc.), and the philosophy of “self” that is rampant today is the very opposite of humility. It is pride and is no less than the glorification, even deification, of man, as Romans 1:25 declares: “[Man] changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever.”

Instead of embracing the “selfism” of our day, may we embrace the truth of these words spoken by 17^th Century Scottish preacher Samuel Rutherford: “But alas! that Idol, that whorish creature myself is the master idol we all bow to. What hurried Eve headlong upon the forbidden fruit, by that wretched thing herself? What drew that brother-murderer to kill Abel? That untamed himself . . . Every man blames the devil for his sins; but the great devil . . . that eateth and lieth in every man’s bosom, is that idol that killeth all, himself. Oh! blessed are they who can deny themselves, and put Christ in the room of themselves! Oh sweet word. I live no more, but Christ liveth in me.”

Ponder an illustration. Paul declares in Romans 8:29 that God “did predestinate [the believer] to be conformed to the image of his Son.” To be the “image” of something means that we are to “reflect” something. This again brings to mind a mirror  a device designed to show us our image, but this use is quite different from the one mentioned earlier. Would it not be ridiculous for the mirror to try to develop it’s own self‑image? Of course it would; its function is to reflect. Likewise, how ridiculous for a Christian to strive for his a self image, because our function is not to have an image of self but an image of Christ. Countless Christians are concerned with their self-­image when their sole concern should be with their Christ‑image. We will emphasize this again later.

We should all be reminded of that Babylonian king, Nebuchadnezzar, who boasted, “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” (Dan. 4:30, emphasis added). While the words were still in his mouth, God responded: “O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (vs. 31–32).

Man’s View of “Self” (1)

As we've noted before, the word “saint” is not used in the Bible for some special elite group but refers to every Christian. In light of that, the Apostle Paul says something staggering in Ephesians 3:8: Unto me, who am less than the least of all saints. Here is a man of unequaled humility, the very opposite or the “selfism” of our day. Paul’s view of “self” was the very opposite of the world’s view, and until Christians realize that and reject the nonsense of today’s “selfism,” we will never have a pure Church that is committed to service and true ministry. How can any of us ever be servants when we hold to a high “self-worth,” which is one of the catchwords of our day?

There is within Christianity a philosophy that is working like a cancer. This philosophy is known by many titles and descriptions: self‑esteem, self‑image, self‑worth, self‑acceptance, self‑awareness, self-improvement, self‑help, and, to cut to the heart of the matter, “secular psychology.” We need to take a moment to show that the basic underlying philosophy of this is, without question, diametrically opposed to Scripture.

Christianity today has become utterly fascinated, captivated, and motivated by the term “self‑esteem.” This term has become a by‑word in Christian circles. Sermons and whole seminars are devoted to it and its application; Christian leaders are teaching it as though it were Biblical doctrine. As we’ll see, the terms “self” and “pride” are NEVER, not one single time, used in Scripture in a positive way. Never, not in a single instance, are we encouraged to glorify self, to elevate self. May I say it one more time, not even one Scripture warrants this popular teaching.

In spite of that Biblical fact, one of the foremost Christian leaders of our day, who majors on the family, abandons that truth by writing: “In a real sense, the health of an entire society depends on the ease with which the individual members gain personal acceptance. Thus, whenever the keys to self‑esteem are seemingly out of reach for a large percentage of the people, as in twentieth century America, then wide‑spread “mental‑illness,” neuroticism, hatred, alcoholism, drug abuse, violence, and social disorder will certainly occur.

In other words, low self‑esteem (i.e. thinking lowly of one’s self) is at the root of all the problems of society. But one flaw in this theory is that other psychologists say that the problems in society are caused by other factors. So, this just leaves this man’s statement as one of the many psychological theories of the day.

Even more basic and serious is another flaw, namely, that it’s blatantly contrary to Scripture. All the problems he lists come not as a result of low self-esteem, but because of man’s rebellion against God. The “catalog of sin” in Romans 1:20-32 could not be clearer. As verse 21 declares, “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.” Paul later lists sin after sin that results from man’s rebellion.

What then do the Scriptures say about “self?” In 2 Timothy 3:1‑5 we find Paul’s vivid description of the apostate days prior to Jesus’ return. The very first thing that Paul says of apostate mankind is that man will be “LOVERS OF THEIR OWN SELVES.” Man’s natural inclination is to love himself, but the attitude that the Word of God says to have for self is to deny it, as does Mark 8:34: “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” God doesn't tell us to revel in it or build it up; rather He says to deny it. “Self” is our greatest problem.

Moreover, the only men God ever used were humble servants. He didn't use a “self‑assertive” Moses, but a humble Moses. Uniquely, while God called a self‑assertive Peter, He didn't use Peter until the Lord Jesus humbled him in John 21.

An Anecdote on Church Ministry

Please forgive me, but I am interrupting our exposition for a single post. We will pick it up next time by turning to Ephesians 3:8. I am just compelled to share a burden with you.

Dr. David Martyn Lloyd-Jones pastored Westminster Chapel in London from 1939 to 1968, first as the associate under the great G. Campbell Morgan until Morgan’s retirement in 1943, and then as the sole pastor. His ministry was one of expository preaching—he spent, for example, five years expositing the book of Ephesians. Many view him, in fact, as the greatest expositor of the 20^th–century. He has had an enormous influence on my own life and ministry.

While recently reading volume 2 of Ian Murray's monumental biography of Lloyd-Jones, I came upon an incident early in his tenure at Westminster that caught my attention. Though the incident occurred in 1944 (please remember that), it could have happened in 2012. I hope you will consider it and ponder its implications.

During a Friday night Bible Study and discussion group, the problem of how to increase church attendance arose. There were several who doubted that the “plain services now established, with 45-minute sermons and not even an organ voluntary, would ever bring back the numbers which once crowded the building” prior to the war. Suggestions included (remember, this is 1944): “more music, livelier music, special musical numbers, shorter sermons, sermons not so deep, more variety in the services,” and so forth.

While one dear lady, Mary-Carson Kuschke, was deeply burdened by all this and so felt compelled to raise her hand and interject that she felt that no changes whatsoever were needed to keep her coming, she was nonetheless a lone voice in a sea of modern (and if I may be so bold, fleshly) thinking.

It was at this point that Lloyd-Jones “smilingly thanked [her] for the first kind words [he’d] heard [that] evening!” He then rose and asked the group what they would say if he told them he knew a way to ensure that every seat in the Chapel would be filled on the following Lord’s Day. He confidently assured them, in fact, that he knew exactly how this could be accomplished. “Tell us, tell us,” they said, “Let’s do it.” He replied, “It’s very simple. Simply put a notice in the Saturday edition of The Times that I shall appear in the pulpit the next day wearing a bathing costume!” This was followed, of course, by shocked silence. (I guess the accepted substitute today is faded jeans and a tee shirt, but alas, few are shocked.)

Lloyd-Jones then went on to expound the biblical basis for proper worship, illustrating with the clear error, which was just beginning to be prevalent in his day, of bringing into the church various forms of entertainment as a means of enticing people to come. (Ian Murray, D. Martyn Lloyd-Jones: The Fight of Faith, 1939–1981 [Banner of Truth Trust, 1990], 111–112).

Now, what was the year again?—1944. And where are we today? Where in Scripture does it say that the church is designed for the "unchurched"? Where does it say we should entertain people to “get them in the door”? Where does it say to “give people what they want” so they will keep coming? I shall not forget the statement I heard one pastor make some 35 years ago; so tainted by the world had he become that he actually said from the pulpit: “Even Jesus gave away fish sandwiches to draw a crowd.”

Thankfully, I have also not forgotten what a true man of God told me around the same time period: “You will keep people with what you get them with. If you get them with what is new, novel, and innovative, you will have to continue being innovative to keep them. But if you get them with the Word of God, you will keep them with that because it never changes.”

One of the clearest, most unambiguous principles in Scripture is that the core of church ministry must be the preaching and teaching of God’s Word (not music, which is by far the major emphasis today). The late J. Sidlow Baxter said it well: “Preaching . . . is the gravity center of the Christian pastorate” (Rethinking Our Priorities, [Zondervan, 1974], 245). While everything under the sun is being used today to replace the pulpit ministry, it is the pulpit that is to be the focal point in the church. Just as John Calvin replaced all the altars in the churches with pulpits, and just as Lloyd-Jones had the pulpit bolted to the floor at Westminster, we should likewise make that the heart and hub of our churches today.

Among many biblical examples we could note, the very last letter the Apostle Paul wrote was to a pastor, and what was the last thing he told that pastor to do? Entertain the people? Be “culturally relevant”? “Appeal to seekers”? Indeed, not. He told him to, “Preach the word . . . reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2). What is true preaching? Preaching is the exposition (i.e., detailed explanation) and application of God’s Word from the preacher to the people.

I sincerely pray that the pulpit is the focal point in your church. 

I also pray that you consider forwarding this post on to others.

Why Does God Allow His People To Suffer? (4)

Considering that age-old question once again, we take one last look at Job, who illustrates the three reasons for physical infirmity and personal hardship found in II Corinthians 12:7‑10.First, his trials kept him humble, and second, they made him submit to God’s will.

Third, Job’s trials made him dependent on God. May we point out here that Job was not perfect throughout his suffer­ings; he had a few self‑righteous and prideful attitudes. In 42:1‑6, we see Job repent of those and show his complete giving over to God and dependence on His sovereignty: Then Job answered the LORD, and said, I know that thou canst do every thing, and that no thought can be withholden from thee. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.”

“I abhor myself, and repent in dust and ashes?” That’s certainly not the common teaching today? No, the teaching today is to glorify self, to “pray the prayer of blessing.” Theologian Charles Ryrie comments on this passage and summarizes the entire book in his Study Bible: “This is the great lesson of the book: If we know God, we do not need to know why He allows us to experience what we do. He is not only in control of the universe and all its facets but also of our lives, and He loves us. Though His ways are sometimes beyond our comprehension, we should not criticize Him for His dealings with us or with others. God is always in control of all things, even when He appears not to be.”

Oh, how wonderful it is to know that God is sovereign! Paul knew this glorious fact. Like Paul, may we rejoice in the trials that come our way.

Former pastor and author Warren Wiersbe recounts the day that a distraught man said to him during a counseling session, “I’ve found the Bible verse that describes my life perfectly.” Turning to Job 5:7, he handed the Bible to Wiersbe and said “Here—read this!” Wiersbe read the verse out loud: “Yet man is born unto trouble, as the sparks fly upward.” The man lamented, “I was born in trouble, I live in trouble, and I’ll probably die in trouble. There’s always a new bunch of sparks, and they’re burning me something awful.” In what Wiersbe considered a flash of Divine guidance, he handed the Bible back to the man and said, “There’s another verse that goes along with Job 5:7. It’s I Peter 5:7—read it!” The man did: “Casting all your care upon him; for he careth for you.” He was silent for a moment, but then said without even looking up, “Yea, but how do I know that God really cares for me.”

What’s the answer to that man’s question? How do we know God really cares? Because He says so. Paul was not lamenting or feeling sorry for himself when he wrote, I Paul, the prisoner of Jesus Christ (Eph. 3:1). He’d already learned the lesson that God loved him and cared enough for him to use Him for great things.

The story is told of a very busy and widely traveled Christian worker who suddenly found himself flat on his back in bed. Frustrated by his forced idleness and tempted to self-pity, he opened his Bible and found himself reading a familiar passage, Psalm 23. As he read the well-known words, “He maketh me to lie down,” it seemed that the Holy Spirit put a period right there. The man didn’t have to go any further, for that was truth he needed. Ultimately, it was not illness that laid him down, rather it was God. God wanted to speak to his servant in such a way that he was too busy to hear in any other way.

Likewise, Paul was certainly a busy man: traveling, preaching, founding churches, and writing letters. We must wonder if this letter to the Ephesians, as well as the other Prison Epistles, would have ever been written if God hadn’t made the time for Paul to do so. He was the prisoner of Jesus Christ for the Gentiles, that is, on their behalf, for their advantage, and what an advantage his Prison Epistles are!

May we ever trust in the sovereignty of God. Why? Because it is for our utmost good and His ultimate glory.

Why Does God Allow His People To Suffer? (3)

We’ve been considering that age-old enquiry, why does God allow his people to suffer? A proper understanding of 2 Corinthians 12:7–10 is of tremendous help.

May we also consider, however, another part of Scripture that illustrates the first, namely, the Book of Job. The three reasons for physical infirmity and personal hardship are clearly evident in Job’s trials. It’s interesting that while the book of Job was the first book of the Bible to be penned, we find Job illustrating what Paul would outline almost 2,000 years later.

First, his trials kept him humble. Job 1 describes Satan’s first assault. All Job’s oxen and donkeys were stolen and many of his servants killed by a nomadic people called the Sabeans. His sheep and other servants were killed by “fire from God” (possibly lightening). His camels were then stolen and more servants killed by the Chaldeans. And, if all that were not enough, his house was destroyed and his sons and daughters killed by a violent windstorm.

Recall a moment the observation of Job’s so‑called “friends.” The main emphasis of all three was that Job’s suffering was because of his sin. As one reads those “explanations,” he can­not keep from seeing today’s attitudes. Today’s “prosperity teachers” tell us that if we give to God, He’ll return our “in­vestment” and make us rich. As the common teaching goes today, I’m sure that if it had been written yet, one of Job’s friends would have said, “Job, you just need to pray the Jabez prayer!” Likewise, today’s “self‑image” teachers would have told Job that his whole problem was that he had “low self­-esteem.” Their explanation would have been, “Job, if you just improve your self‑image, your problems will be over” (we will look at this subject in greater detail in our study of verse 8).

But how blessed we are be by Job’s humble response to his suffering: “Naked came I out of my mother’s womb, and naked shall I return” (1:21a). These trials, and later physical and bodily suffering, kept Job humble.

Second, Job’s trials made him submit to God’s will. The rest of Job 1:21 declares: “The Lord gave, and the Lord bath taken away; blessed be the name of the Lord.” Then, after Job’s wife suggests he just curse God and die, he replied: “Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil [i.e., adversity]?” (2:10). What an attitude! Job was ready to accept anything God gave even though he didn’t understand why. The ultimate submission is recorded in 13:15, one of my favorite verses of Scripture: “Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.” Puritan pastor and commentator Matthew Henry writes this wonderful exposition of this verse, in which he challenges us in a series of six “musts:” “This is a high expression of faith, and what we should all labour to come up to—to trust in God, though he slay us, that is, [1] we must be well pleased with God as a friend even when he seems to come forth against us as an enemy, Job 23:8-10. [2] We must believe that all shall work for good to us even when all seems to make against us, Jer 24:5. [3] We must proceed and persevere in the way of our duty, though it cost us all that is dear to us in this world, even life itself, Heb 11:35. [4] We must depend upon the performance of the promise when all the ways leading to it are shut up, Ro 4:18. [5] We must rejoice in God when we have nothing else to rejoice in, and cleave to him, yea, though we cannot for the present find comfort in him. [6] In a dying hour we must derive from him living comforts; and this is to trust in him though he slay us.”

We’ll conclude next time, but may we each ask ourselves right now, “Am I that trusting of God’s will?”

Why Does God Allow His People To Suffer? (2)

Last time, based on Paul suffering as a prisoner (Eph. 3:1) we considered that age-old question, why does God allow his people to suffer? We began by examining the first of three reasons for physical infirmity in II Corinthians 12:7‑10: physical infirmity keeps us humble (verse 7).

Second, physical infirmity makes us submit to God’s will. Verse 8 speaks of prayer, of how Paul asked God three times to take away his ailment, but three times God an­swered, “N0.” Oh, how tragic is the view of prayer that says that God will always give us what we want. If we just “pray through” or “claim the blessing,” He’ll give us what we ask. But here is a very clear statement that God will not always give us what we ask, and to say that He does is the highest form of presumptuousness and arrogance. One reason for physical infirmity, trials, tribulations, heartache, tragedy, and the like is to keep us from being presumptuous in prayer. We don’t go to God and demand anything. All prayer is to be made in accordance with the His will (Matt. 6:10; 26: 39; I Jn. 5:14). How dare we think that we know more than God! God has His plans and purpose, and He knows what is best for us and His purpose.

That statement is easily proven. Romans 8:28 is perhaps the key verse for victorious living: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” It matters not what comes our way, ultimately it is for our good, even though we can’t possibly see it at the time. How many times have asked in the midst of trouble, “What possible good can come out of this? I’m trying, but I just don’t see it.” That is because we are not God. In one way or another, all things work together for our good. As we have also seen in Ephesians, God’s ultimate purpose is His glory. Therefore, everything, whether good or bad, works for our utmost good and God’s ultimate glory. Have you got it? To get that principle, is to know real peace. Consider also one more reason.

Third, physical infirmity makes us dependent upon God (verses 9‑10). Does Paul write, “My understanding is sufficient?” Indeed not. Rather he wrote, “God’s grace is sufficient.” Not only are we submitted to God’s will, but moment by moment we are dependent on Him and Him alone. Isn’t our reaction to trying circumstances usually, “Why, why, why?” Like the five-year-old child who asks why to everything the parent says, we ask a sovereign God why “something bad” is happening. Oh, may we be challenged not to ask why! Why shouldn’t we ask why? Because God’s grace is sufficient, that’s why! God is in control and will take us through whatever may befall. James tells us that trials and tribulations come to teach us patience, that is, waiting on God (Jas. 1:2‑4). When we ask “Why?” we are no longer depending on God, but rather we are depending upon our own understanding, our viewpoint, our understanding. We learn little when all goes well; it is during the difficult times that we grow the most.

Let us summarize thusly: JUST DEPEND ON THE SOVEREIGNTY OF GOD. If, however, we just can’t help ourselves and are forced to ask a question, instead of asking “Why,” let us ask, “How?” How is God going to be glorified in this? How am I going to grow in this? How will the Body of Christ be edified in this?

Why Does God Allow His People To Suffer? (1)

Ephesians 3:1 reminds us of something very important about the Apostle Paul: I Paul, the prisoner of Jesus Christ for you Gentiles. As Paul wrote the letter to the Ephesians, he was sitting in a Roman prison awaiting execution. This brings up a question that has plagued people for centuries: why does God allow his people to suffer?

Some ask, “Since God is all powerful, why doesn’t He spare His children from suffering? If God is love, why do we suffer?” Others ask, “Why does God allow in­jury, illness, personal loss, tragedy, and the like to enter the believer’s life?” In confusion, many of us have asked, “Is God punishing me for something? What is God trying to tell me? Why is God doing this?” Many people go so far in their feeling of being a victim that they blame God for their problems. The answer to all this, however, is not as complex as many have viewed it to be. It is answered by careful consideration of two passages of Scripture.

Let’s first consider II Corinthians 12:7‑10: “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.”

Here Paul was reflecting on his “thorn in the flesh.” What was Paul’s thorn in the flesh?. Some teachers spiritualize this passage by saying it was a demon, but the plain, normal language that Paul uses, as well as the surrounding context, clearly show this to be a physical infirmity. Others say that Paul’s ailment was failing eyesight brought on by his being temporarily blinded at his conversion (Acts 9:1‑18). Still others say Paul’s problem was recurring malaria, which was common in the region in which Paul ministered.

But may we submit that God doesn’t tell us the ailment for a reason! Why do men always have to theorize and foolishly speculate when the Scripture is silent? Think a moment: with man’s tendency to self‑righteousness, if God told us that Paul’s problem was poor eyesight, many Christians would probably think they were more spiritual if they wore glasses. Or, if Paul’s problem had been malaria, today’s mystical crowd would think being sick makes us closer to God. The same would be true of other opinions of Paul’s thorn, such as epilepsy and migraine headaches.

We need to see that in all our theorizing we have missed the point! The point is that it doesn’t matter what Paul’s physical affliction was. Why? Because ALL physical infirmity is included in this one illustration. This passage reveals three reasons for physical infirmity (excluding chastening). [Note: See a more detailed discussion of this issue on our website in the article “What Was Paul’s Thorn in the Flesh?” (http://www.thescripturealone.com/TOTT-49.htm).]

First, physical infirmity keeps us humble (verse 7). Man is, by his very nature, a self‑glorifying creature, and we live in probably the most self‑glorifying age of all time. But physical infirmity keeps us in our proper place; it constantly reminds us that we are finite men, limited in power and ability. We need to be reminded of just how frail and pitiful we are. This certainly isn’t a popular thought in today’s “self‑image” craze, but it’s still the Truth. While we certainly are “fearfully and wonderfully made” (Ps. 139:14), illness can strike us down at any moment.