“Auditing” Christianity

I hope no one minds, but I would again interrupt our exposition for a single post (and I’m quite sure it will happen again). I am just compelled to share a burden with you. We will return to Ephesians 3:8 next time.

Until just a few years ago, I taught computer science, and even a few Bible courses, part-time at a local college for 16 years. At the beginning of each semester I gave each student a syllabus explaining everything about the course. One of the items on the syllabus was the grading option each student had to select. As I would explain in my orientation lecture, the first choice was a “Letter Grade,” which, of course, required them to do all the assigned work. The second choice was “Pass/Fail,” which also meant they would do the work but would receive only a “P” or “F” at the end of the course, a little easier option some chose if they did not plan on perusing a college degree. The third choice, however, was an “Audit.” This meant that they could take the course only for whatever they wanted to get out of it and that no work was required of them.

That well illustrates a very pointed statement the Scripture writer James (the half-brother of Jesus) makes in his epistle: But be ye doers of the word, and not hearers only, deceiving your own selves (Jas. 1:22). The word hearers translates a fascinating Greek word (akroatēs) that was used of people who sat and listened to a singer or speaker simply for the pleasure of doing so with no responsibility attached. In other words, they “audited” the performance.

It is tragic, indeed, that there are some (if not many) in churches today who are simply “auditing” Christianity. Some shop around for a church that will entertain them and give them what they want. Others might actually be in a church that preaches truth, but they take little interest in it. They have no desire to obey it or implement it in their lives. Such an attitude, when it is persistent, indicates that such people are not true Christians at all, rather pretenders. Such people think they belong to God—perhaps because they made some vague, nebulous “profession” of faith at some point in their lives—when in reality they are not true believers. In fact, the two greatest evidences of true conversion to Christ, true Christian faith, are obedience to God’s Word (John 14:15, 23, 24; 1 John 2:1–5) and holiness of life (Eph. 4:24; 1 Thess. 4:3, 4, 7). True Christianity is about transformation of life: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17).

What, then, does James say about such auditors? He bluntly declares they are deceiving [them]selves. The Greek behind deceiving (paralogizomai) means to reason alongside of, that is, to reason incorrectly, often including the idea of deliberate false reasoning for the purpose of deception. So, those who profess to be Christians but then hear the Word of God but persistently choose to disobey it, deliberately deceive themselves into believing they are true Christians when they are not.

I recently came across an old Scottish expression that struck me profoundly. It speaks of such false Christians as “sermon tasters who never tasted the grace of God.” I was immediately reminded of Costco and Sam’s Club, where you can walk along and get free samples of food. Many “do church” the same way. They wander and browse, pick a sample or two, and then mosey along to the next attraction. They might even comment, “Mmm, that’s pretty good,” but nothing changes. They taste a little of God’s goodness, but they are not transformed by His grace.

I pray that you are not such a one. I pray that whatever church you call “home” is one that preaches the unaltered Truth of God’s Word, which you then live and obey.

“Less Than the Least”

In one more look at Paul’s view of “self” in Ephesians 3:8—Unto me, who am less than the least of all saints—I am reminded often how man is always seeking glory. But while seeking glory is a natural trait in us all, it is not a spiritual one. It never ceases to amaze me every day how plain Bible principles and obvious Bible verses are simply ignored. What the Bible says is just simply disregarded, even by Christians and Christian leaders. We give lip service to the Bible, but disregard what It says. Totally ignored, for example, is the clear fact that in the 49 occurrences of the word “pride” and in the 48 occurrences of the word “proud” in Scripture (KJV), not a single one is used in a positive way. Never is pride tolerated, much less praised, as it is today. In spite of that some Christians leaders teach “positive pride” doctrine, and other teachers speak of building up self, but they are wrong—it is as simple as that. They are teaching a philosophy that is the very opposite of what God says. And what does that make them? FALSE TEACHERS. The clear conclusion of Scripture is that “God resisteth the proud” (Jas. 4:6), even if that pride is a supposed “positive pride.” Likewise, does Psalm 16:18 say,  “Pride goeth before exaltation?” No, it says, “Pride goeth before destruction?”

We should also observe that of the 402 occurrences of the word “glory” (KJV), the only acceptable usage is when glory is directed toward God, never to man. As Paul told the arrogant, self-centered, self-sufficient Corinthians, “He that glorieth, let him glory in the Lord” (I Cor. 1:31) and “let no man glory in men” (3:21). Why? Because we “have nothing to glory of” (9:16). And why is that? As he asked earlier in that letter, “What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (4:7).

Now, in spite of all that simple, basic, plain Bible Truth, Christians are nevertheless more and more drawn into pride and self-glory, whether it’s in their jobs, in the virtual god of “sports,” or even Church ministry.

I admit to a love of good movies, and one of my all-time favorites is Patton, in which actor George C. Scott plays the enigmatic General George Smith Patton (about whom I’ve also read three biographies). At the end of the movie, just before the closing credits roll, you see Patton walking alone in the countryside and hear a voice-over of the General recounting the glory of ancient soldiers that he so admired. Those words hit me so hard every time I hear them that I committed them to memory:

For over a thousand years Roman conquerors returning from the wars enjoyed the honor of a triumph, a tumultuous parade. In the procession came trumpeters, musicians, and strange animals from the conquered territories, together with carts laden with treasure and captured armaments. “The conqueror rode in a triumphal chariot, the dazed prisoners walking in chains before him. Sometimes his children, robed in white, stood with him in the chariot or rode the trace horses. A slave stood behind the conqueror holding a golden crown and whispering in his ear a warning: that all glory is fleeting.

Those words truly capture Patton. After his Third Army’s dramatic breakout from Normandy, its headlong armored advance across France, its glorious relieving of besieged Bastogne during The Battle of the Bulge, and finally its key role in the thrust across the Rhine and into the heart of Germany, did Patton die in a blaze of glory on the battlefield as his lead tank exploded upon being hit by a German 88-millimeter round? No. After V-E Day (May 8, 1945), he was relegated to a desk job in Germany, a general of a paper army consisting of a few researchers and clerks.  A few months later his neck was broken in a minor traffic accident; now a quadriplegic, the great George Patton died a few days later.

As Jeremiah so wonderfully declares: “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD” (Jer. 9:23-24).

Let us all say with humble Paul, “I am the leaster.”

Paul’s View of “Self”

In one of the most dramatic contrasts in all of Scripture, we see that Paul’s attitude of “self” was the polar opposite of man’s view. There are actually several instances in Scripture where Paul views himself. In I Corinthians 15:9 he declares himself to be “the least of the Apostles.” We know, of course, that the very opposite was true; Paul was the greatest of the Apostles; he took the Gospel to virtually all the ancient world, founded numerous churches, taught doctrine to ground those believers in the Truth, and wrote letters to confirm them in that Truth, encourage them, and deal with error that arose. But while Paul accomplished more than all the other Apostles put together, he didn’t act it. He considered himself “the least of the Apostles.” Likewise, in I Timothy 1:15 he considers himself to be, of all the sinners that ever were, “the chief of sinners.” What humility! What a contrast to man’s elevation of himself!

Ephesians 3:8 provides us with the most vivid description of all. What an odd statement Paul makes here: less than the least of all saints. As one commentator writes: “If words mean anything, it is impossible for anyone or anything to be less than the least. This is like saying you are higher than the highest.” Or to put it another way, how can one be less than zero?  Is it possible to be a negative number? But that is exactly Paul’s point. While in his depravity, man thinks he is higher than the highest, better than the best, greater than the greatest, and so on, Paul’s self-evaluation is the exact opposite: lower than the lowest, worse than the worst, less than the least.

This truly flies in the face of the “cult of selfism” that we outlined earlier, into which countless Christians have fallen. May we submit that any such attitude is not only the opposite of the man who is consider the greatest of the Apostles, but also of our Lord Jesus Himself, as He “humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:8). Think of it! Our Lord is God, the Word that became flesh and dwelt among us” (Jn. 1:14), but He humbled Himself and died crucifixion, the most agonizing and humiliating death, reserved for criminals and slaves, the dregs of society. It so needs to be made clear that the “selfism” of our day could not be further from the New Testament standard of spirituality and holiness.

To create the image he wanted to convey, Paul forms what we would call “a comparative formed on a superlative.” For example, to make a comparative out of the word “small,” we add “‑er,” making “smaller.” If we wanted to make a superlative, we just add “‑est,” making “smallest.” So, in our text, for the sake of good English grammar, two words are used: “less” (the comparative) and “least” (the superlative). But in the Greek there is only one word, which we could literally translate “lower than the lowest,” or “more least,” but still we have multiple words. The most literal idea, then, is “leaster.” The form of the Greek here is “designed to express the deepest abasement.” This was Paul’s view of himself; he saw himself as less than the least, the “leaster,” of all saints. This wasn’t false humility or fake modesty but rather a true, Biblical assessment of himself before God.

In contrast to the self-exaltation of our day, the picture of the true spiritual believer is to consider himself to be “the leaster” of everyone else. We must never forget what we were outside of Christ. One of the greatest tragedies in Christianity today is that very few preachers preach Ephesians 2; no one wants to reflect on the depraved creatures we humans are, and we certainly don’t want to talk about sin and judgment or ever use the “H-word” (“Hell”). Today’s view is that such things are in “poor taste” and  “damage people’s self-esteem.”

Oh, may we grasp Paul’s attitude, Unto me, who am less than the least of all saints. Dear Christian, is that your view of self? Are you concerned with “self‑image” or CHRIST‑IMAGE? Whose image do you want to reflect in your life? Do you want people to see you or see Christ? Many parents, at the urging of Christian psychologists, are concerned about their children’s self‑image when what they should be teaching them is that they should constantly be striving for a Christ‑image. The less conscious we are of self, the more Christ‑like we will be.

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.